Full text of "A letter to the Right Hon. and Right Rev. the Lord Bishop of London, in explanation of some statements contained in a letter by the Rev. W. Dodsworth"

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L T B R R Y

01'' TJIK

Theological Seminary.

PRINCETON, N. J.

BX 5199 .P9 D58 1851
Pusey, E. B. 1800-1882.
A letter to the Right Hon.
and Right Rev. the Lord

Boo.

Cast
Slid

LETTER

TO THE

RIGHT HON. AND RIGHT REV.

THE LORD BISHOP OF LONDON,

EXPLANATION

SOME STATEIVIENTIS CONTAINED IN A LETTEE

BY THE

EEV. AV. DODSWOHTH.

BY THE REV.

E. B. PUSEY, D.D.

REGirS PROFESSOR OF HEBREW ; CANON OF CHRIST CHURCH ;
LATE FELLOW OF ORIEL COLLEGE.

<©xf orti :

JOHN HENET PAEKEE,

AND 377, STRAND, LONDON;

AND SOLD BY

RIVINGTGNS, ST. PAUL'S CHURCH YARD, & WATERLOO PLACE, LONDON.

1851.

LONDON :

GILBERT AND RIVINGTON, PIUNTERS,

ST. John's square.

NOTICE.

In the following pages, I have often used the tone
of defence, of meeting " objections," &c. I Avould
here say that in this, I referred solely to popular
objections and criticisms, and in no way to the
friend who wrote that statement as to my teaching,
and who, I believe, understood it in a different
sense from that in which (I am persuaded) it has
been popularly misunderstood. I wished to take
the statement simply as it has been brought against
me in tracts, (circulated in order to inflame people's
minds against me,) or in newspapers, or on plat-
forms,— I wished, entirely forgetting every thing
besides, except the desire in no way to pain the
writer, to treat it as a statement about myself which
1 was called upon to explain by the use which had

A 2

iv NOTICE.

been so extensively made of it, the popular mis-
understandings (as I was convinced) about it, and
the fact that the Bishop, to whom I have addressed
my answer, had thought it necessary to allude to
part of it in blame.

I add this, lest I should be the occasion that any
should misunderstand Mr. Dodsworth. For all these
misunderstandings are in themselves to be avoided
if possible, and are a heavy aggravation of all our
common ills. He then in no way objected to any
thing contained in the statement which he drew uj),
as a part of my teaching, but to the line which I
felt it right to take, when the decision of the
Privy Council burst upon us, and which he thought
inconsistent with my former teaching.

CORRIGENDUM.

iv. line 10, for He then in no way objected to any thing contained in
the statement which he di'ew up, as a part of my teaching, read I
understand that he WTote that statement about my teaching, as
objecting not to it,

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CONTENTS.

PAGE

Receiving confessions, summary 2

" Sacrament of penance" 3

Summary of former teaching ; two Great Sacraments ib.

Other " signs of inward grace" taught in the homilies and later

writers 16

"Auricular confession' not used, as being a technical expression,

used currently of compulsory confession ib.

Summary, latitude allowed on 22

Authorities; voluntary confession no encroachment on liberty . 26
" Propitiatory Sacrifice of the Holy Eucharist, as applicatory of

the One Sacrifice of the Cross" 28

Propitiatory used in two senses : one, accepted ; the other, re-
jected ib.

Commemorative Sacrifice in Holy Scripture 30

and the Primitive Church 31

Applicatory of the One Sacrifice 32

Authorities in the English Church ib. Sc 38 — 54

The " Real Presence" 34

" Spiritual" opposed to " carnal" 55

" Faith" the mean of " receivitig" ib.

" Spiritually " opposed to what is ow/y sacramental 57

The Sacrament, and the substance of the Sacrament .... ib.

The wicked eat not the Body of Christ, explained 58

" Eat" in St. John, to " eat beneficially" 61

Summary 62

'* Under the form of bread and wine," words of the homilies . . 69

Transubstantiation denied, in the sense of a physical change . . ib.

Adoration of our Lord truly present 72

VI CONTENTS.

PAQI-

Rubric at the end of Communion Service explained 72

Our Lord's Body locally in Heaven, sacramentally on the Altar . 73

Authorities in the later English Church 77

Adaptation of Roman Catholic books 80

Earlier adaptations 83 — 95

Objects in my adaptations 96 — 107

" Rosaries" how commonly understood 107

Repetition of the same prayer often useful 108

Repetition of the Lord's Prayer 109

Our Lord's example Ill

Repetition founded in nature 112

Repetition in the Psalms ib. — 118

Repetition in sacred music 119 — 121

Rules not in a bad sense artificial 122

Rules occur in the deepest parts of Holy Scripture . . . ib. — 127

Use of numbers in Holy Scripture 127

Secret preparations in the Old Testament for the fuller revelation

of the Trinity 129

Three-fold repetitions in the Prayer Book 131

Repetition of the Lord's Prayer not necessarily mechanical . . 134
" Rosaries" in the "Paradise" Devotions to the Holy Trinity, or

to our Lord 135

Instance and object of this structure of devotions . . , . 136, 137

Actual *' rosary" a thing- " indifferent'' 138

Devotions, except to God, discouraged 139 — 143

Probable misapprehension as to " crucifixes" 144

No difference in principle between pictures of the Crucifixion

and the Crucifix rightly used 146

Worship of images alone forbidden 147

Use of pictures of the Crucifixion in suffering 148

All historical pictures of our Lord the same in principle . . .149
" Special devotions to our Lord,f. g. to His Five Wounds" . . 150
The Wounds of our Lord foretold in Ps. xxii. ; its character . .151

Mental contemplation of our Lord on the Cross 153

Humanity of our Lord with his Divinity adored together . 155 — 159
The shedding of our Lord's Blood specially prefigured as

atoning 160, 161

Dwelt upon in the New Testament 162

It flowed from those Wounds 163

The" three witnesses" on earth 164

The seven sheddings of our Lord's Blood 166

Reverence and love of the Wounds of our Lord natural . 167 — 170

CONTENTS.

vii

PAGE

Language of St. Bernard 170 — 174

Various devotions suited to various minds 17o

Devotions bearing on our Lord's Wounds in popular hymns . .176

Common principle of these devotions 182

These devotions a bond of union of different schools .... 183

Use of the number 7 189

Our Litany pleads sheddings of His Blood ib.

Nature of these devotions 190

Use of the right and left in Holy Scripture 191

These devotions not wrongly mystical ; free to be used or re-
fused ; not to be judged of without being used .... ib. — 193

Our " incorporation into Christ" 193

The word "inebriated" adopted from the Fathers 194

Correspondence between the symbol and the thing signified in

Holy Scripture 195

Type of seed-corn, bread, in the Old Testament .... ib. — 199
Bread and wine in the Old Testament as sources of strength and

gladness 199—207

" Liebriation" expressive of Christian joy 208

Scriptural use of the word " inebriate" 209

or " drink largely" 211

Joy through wine, figure of holy joy 212

" Inebriation," " forgetfulness of things earthlyin heavenly joy" 214 — 216

The word points to some special gift in the Cup 217

Special grace of the Cup acknowledged by some later Roman

writers ib. — 221

" Counsels of perfection" not technically recommended .... 221
In " counsels" there is choice ; in "commands" none .... 222

Cautions by St. Augustine and others 223 — 225

Bishop Taylor on counsels and precepts 225 — 228

Statements of the writer in " Letter to the Bishop of Oxford" 228—234
Need of " Colleges of Clergy" and " sisters of mercy" to remedy

the Heathenism of great towns 234 — 236

Explanation on this 236, 237

Aims of the writer 237

Leading causes of secessions to Rome 246 — 249

The remedy 250

A LETTER,

My dear Lord,

I HAVE already mentioned publicly why I delayed
to explain a statement of Mr. Dodsworth with regard
to my teaching and practice, which has been com-
mented upon very extensively, and in a spirit of much
bitterness.

I had wished, also, if I entered upon it at all, to dwell
with some fulness upon the doctrine of the Eucha-
ristic Sacrifice, in order the rather to explain the
statement which bears upon it. But the use which
has been made of your Lordship's observations by
the Prime Minister of the Crown — in order, I must
think, to turn upon a body of Clergy, opposed to his
avowed wish to liberalize the Church, the unpopu-
larity of a measure which his own acts had certainly
favoured, and the fever which his letter at once pro-
duced and is still producing in the country against

Clergymen who are quietly discharging their duty in
their parishes, seem to make it incumbent upon me
at once to render to your Lordship a brief explana-
tion of those statements.

Without further detaining your Lordship, I will
set down the statements of Mr. Dodsworth, and offer
a brief explanation of each.

L " By your [my] constant and common practice
of administering the sacrament of penance ; by en-
couraging every where, if not enjoining, auricular
confession ; and giving special priestly absolution."

What my practice has been, I have already ex-
plained in outline\ I cannot, as I said, pretend to
recollect all which I had done or said in twelve
years. But I do mean that I have desired honestly
to carry out the principles and mind of the Church
of England.

My desire has been simply to exercise, in obedi-
ence to the Church, " the office and work of a Priest,
committed unto" me " by the Imposition of" the
Bishop's " hands," for the relief of those souls who
come to me for that end. I, in common with all the
Presbyters whom I know, fully believed that the
Church gave power to her children, to go to any
priest they had confidence in, in order to " open their
griefs" for " the benefit of absolution." No doubt was
ever raised upon it, until very lately (and then, I am
satisfied, wholly without foundation), nor had I even

^ Letter to Mr. Richards, p. 134 — 136. Postscript, p. 265—
293.

the slightest doubt. I did not apply to your Lord-
ship, simply because I had no doubt which could
occasion me to do so. Our Prayer Book places no
limitation. It says that it is requisite for people to
come to Holy Communion with a quiet conscience,
and, if they need it, suggests this mode of quieting
it. I am not aware that any Divine or Bishop in
our Church, since the Reformation, has excepted
against any thing, except making confession com-
pulsory. The Divines whose writings on this subject
I have observed, seem to me to lay especial stress on
"comfort" as one object of it. They followed herein,
doubtless, the language of the Prayer Book, which
speaks especially of " comfort," and of " quieting the
conscience," and of " avoiding scruple." They had
special regard for tender consciences. When the
public discipline of the Church could not be restored,
as the reformers wished, and it was taught that all
sin might be forgiven (as, doubtless, God does for-
give it) on true, loving contrition of heart, and con-
fession to God Alone, it was almost natural that
" comfort" should be selected, as being a prominent
ground for the use of confession. But, this being so,
then it would seem most contrary to the spirit both
of the English Church and her leading Divines, to
deny the privilege of confession or " opening the griefs
for the benefit of absolution" to any one who for his
own peace and well-being earnestly desires it. This, I
am sure, your Lordship would not, since you quote
Archbishop Sharpe,who says that Protestant Churches

B 2

ewhort men to it as a thing highly convenient in
many cases,'' and that " in all cases no Protestant
who understands his reh'gion, is against private con-
fession." The "comfort" of Confession, however,
depends entirely on the reality of the Absolution.
Whence Archbishop Sharpe concludes, " and lastly
upon the full examination of his state and his judg-
ment thereupon, to give him the absolution of the
Church."

I have already explained that, for the most part,
I have been simply passive in this matter. I
have not preached upon the subject, except before
the University, eight years after persons had first
come to me to open their griefs. I have been
thankful to minister to distress or anxiety whenever
it has come to me. To myself, also, it has been a
comfort to be thus employed (as I trust) by our
Lord, to bind up the broken-hearted. I have been
thankful to have been thus occasioned to exercise a
pastoral office, instead of being confined to studies
or teaching mainly intellectual. But I have not (as
I said), " enjoined confession ;" I have " encouraged"
it mainly, by readily receiving those who applied to
me by virtue of the direction of the Church. I have
very rarely recommended it to individuals ; and that
as a single act, on the ground of special circum-
stances of the case. But your Lordship's published
statement far more than covers any thing which I
have done, when you say, " It seems to me — that
men are not to be exhorted, or even invited to per-

form it, except in the specific instances for which
provision is made in the offices of the Church."

But having already spoken of this more fully in
my recent Postscript, I will now only explain two
expressions, upon which your Lordship has observed,
" the Sacrament of penance," and " auricular confes-
sion."

I stated fully, twelve years ago in my letter to the
then Bishop of Oxford-, and subsequently in that to
Dr. Jelf ^, that the language of the Church of England
on the Sacraments, seemed to me to imply these two
things : 1. That she, with ancient fathers, distin-
guished from every thing else, two great Sacraments
of the Gospel, those Sacraments "whereby," in the
language of St. Augustine and St. Chrysostom, " the
Church consists," the two Sacraments which flowed
from our Blessed Lord's pierced Side, whereby we
are united with Him. 2. That there were some
other Ordinances, distinguished from these, in that
our Lord had appointed no visible sign of them, or
had not appointed them at all, or which were not
necessary for all, or not of necessity for salvation, in
the right use of which, however, grace was received.

I said, " Since * the Homilies call marriage a
'Sacrament,' it follows that the Articles do not
reject the five rites as being in any sense 'Sacra-
ments.' There is a remarkable correspondence be-
tween the Articles and the Homilies, in that both

- p. 97—106. ' p. 33—42.

' Letter to Dr. Jelf, p. 34, 35.

use qualifying and guarded expressions in speaking
of the title of these rites to be called ' Sacraments.*
Our Articles do not introduce words at random.
It has then some meaning when our Articles say,
they ' are not to be counted for Sacraments of
the Gospel,' that they ' have not like nature of Sacra-
ments ;' or the Homilies, ' that ^ in the ea;act significa-
tion of a Sacrament there be but two,' or that ' Ab-
solution is no such Sacrament as Baptism and the
Lord's Supper are,' or that ' neither it [Absolution]
nor any other Sacrament else be such Sacraments as
Baptism and the Communion are,' or that ' the
ancient writers in giving the name not only to these
five, but also to divers other ceremonies, did not
mean to repute them as Sacraments in the same
signification as the two,' or that St. Augustine, in the
exact meaning of the word, makes mention expressly
of two.' And with this coincides the definition of
our Catechism, that there are ' two only generally
[^. e, in genere, generically, and so universally to the
whole class spoken of] necessary to salvation,' the
others so entitled, not being of universal obligation,
but relating to certain conditions and circumstances
of life only. Certainly, persons, who denied these
rites to be in any way Sacraments, (according to those
larger definitions of St. Augustine, *a sacred sign,'
or 'a sign applied to things of God,' or of the
Schoolmen ' a sign of a sacred thing,') would have
said so at once, and not have so uniformly and

' Homily ix., Of Common Prayer and Sacraments.

guardedly said on each occasion, that they were not
such, in the ' exact ' or * the same signification,' the
*^<2?ac^ meaning,' 'such,' 'of the like nature;' nor, of
one which they regarded as in no sense a Sacra-
ment, would they have said * neither it, nor any
other Sacrament else.' "

Again, the homily lays down what it considers
"the exact signification of a Sacrament," namely,
" visible signs, expressly commanded in the New
Testament, whereunto is annexed the promise of
free forgiveness of sins, and of our holiness and
joining in Christ, there be but two, namely, Baptism
and the Supper of the Lord."

And it then proceeds to say that it is on this very
ground, not that it has not true inw^ard grace, but
that "this promise is not annexed and tied to the
visible sign," that it does not consider Absolution a
Sacrament, "in the ea^act signification of a Sacra-
ment." " For although Absolution hath the promise
of forgiveness of sins, yet, by the express word of the
New Testament, it hath not this promise annexed
and tied to the visible sign, which is imposition of
hands. For this visible sign (I mean laying on of
hands) is not expressly commanded in the New
Testament to be used in Absolution, as the visible
signs in Baptism and the Lord's Supper are; and
therefore Absolution is no such Sacrament as Baptism
and the Lord's Supper are."

I may add the sequel of this passage of the homily,
both in order to give, in the context, words which I

have already quoted from it, as also because it illus-
trates the statement of the 25th Article.

" But, in a general acceptation, the name of a
Sacrament may be attributed to anything whereby an
holy thing is signified. In which understanding of
the word, the ancient writers have given this name
not only to the other five, commonly, of late years,
taken and used for supplying the number of the
Seven Sacraments, but also to divers and sundry
other ceremonies, as to oil, washing of feet, and
such like ; not meaning thereby to repute them as
Sacraments, in the same signification that the two
forenamed Sacraments are. And therefore St,
Augustine, weighing the true signification and ea;act
meaning of the word, writing to Januarius, and also
in the third book of Christian doctrine, affirmeth
that the ' Sacraments of Christians, as they are most
excellent in signification, so are they most few in
number;' and in both places maketh mention ex-
pressly of two, the Sacrament of Baptism and the
Supper of the Lord. And although there are re-
tained by the order of the Church of England, be-
sides these two, certain other rites and ceremonies
about the institution of Ministers in the Church,
Matrimony, Confirmation of Children, by examining
them of their knowledge in the Articles of the Faith,
and joining thereto the prayers of the Church for
them, and likewise for the Visitation of the Sick ;
yet no man ought to take these for Sacraments in
such signification and meaning as the Sacraments of

Baptism and the Lord's Supper are ; but either for
godly states of life, necessary in Christ's Church, and
therefore worthy to be set forth by public action and
solemnity, by the Ministry of the Church, or else
judged to be such ordinances as may make for
the instruction, comfort, and edification of Christ's
Church."

These last words supply what is wanting in the
25th Article. The division of the " five commonly
called Sacraments " is manifestly not complete ; since
Confirmation, which both in teaching and practice
the Church of England highly esteems, cannot be
included under the " corrupt following of the
Apostles," as, of course, it cannot be "a state of
life." The homily classes together " the institution
of Ministers" and "Matrimony" as "godly states of
life;" " Confirmation and the Visitation of the Sick"
as " ordinances which may make for the instruction,
comfort, and edification of Christ's Church." I men-
tion this because the Article cannot be construed (as
some have recently argued) as casting any slur upon
Absolution, unless it condemn Confirmation also. It
cannot be supposed to condemn either, since the
Church of England provides the words ^ in which
both are to be given.

^ The Church of England omits that portion of the older form
which relates to the removal of the censures of the Church, " et
sacramentis ecclesise te restituo," and retains that part which
directly relates to the remission of sins. See Sarum Manual in
Mr. Palmer's Antiq. of Eng. Rit. ii. 226.

And, lest any should think that I am herein making
out a case, or offering to your Lordship a strained
apology, I may quote exactly the same line of argu-
ment, in a work published in the same year as my
letter to the Bishop of Oxford, and which received,
after the first edition, the sanction of the Most
Reverend the Archbishops of Canterbury and of
Armagh, to whom it was, by permission, inscribed.
It has also, I have understood, been recommended
to Candidates for Holy Orders. Mr. Palmer also
cites, for the more extended use of the word
Sacrament, not Fathers only but, in our own
Church, Archbishops Cranmer and Seeker, Bishop
Taylor, and Mason: — "Baptism^ and the Eucharist
alone are in the Articles accounted * Sacraments of
the Gospel;' but matrimony, ordination, and other
rites, are termed Sacraments in our homilies, approved
by the Articles ; so that there is no very marked dif-
ference as to the number of Sacraments between the
two formularies; for the Necessary Doctrine does
not pronounce the lesser Sacraments or rites of the
Church to be ' Sacraments of the Gospel.' " Again ;
"The rite^ of ordination is not^ a Sacrament of the
Gospel, nor is it one of those ' generally ^ necessary
to salvation;' but, since 'the^ common description

' Treatise on the Church, P. 2. c. 7. T. i. p. 523. The
Italics in the following passages occur in the original. The same
argument occurs p. 510.

* lb. T. ii. p. 441. ^ Article xxv. ' Catechism.

^ Homily on Common Prayer and Sacraments.

of a Sacrament ' is, * that it is a visible sign of an
invisible grace ; ' and since, * in a general acceptation,
the name of a Sacrament may be attributed to any
thing whereby an holy thing is signified ; ' since God,
*of His^ divine providence, hath appointed divers
orders in His Church ; ' since those who are ordained
Bishops and Presbyters, are, ' by ^ the Holy Ghost,
made overseers to feed the Church of God ; ' since
God Himself gives to us such * pastors' and teachers;'
since it is evident that the Divine Grace promotes
those who are duly ordained to the office of the
ministry ; and since this Divine Grace or commission
is believed to be only given perfectly to those law-
fully ordained, when they are actually ordained ; the
rite of ordination is • a visible sign of an invisible
grace,' and thus may reasonably be considered as a
Sacrament of the Church. In fact, the homilies of
the Church of England style it a Sacrament, even
while establishing a distinction between it and the
two great Sacraments of the Gospel. ' Though ^ the
ordering of ministers hath this visible sign or pro-
mise, yet it lacks the promise of remission of sin, as
all other Sacraments besides the two above named do.
Therefore neither it, nor ani/ Sacrament else, be such
Sacraments as baptism and the communion are.'
Jerome, Augustine, Leo, Gregory, &c., style it a

' Collect for Ember Days. ^ Acts xx. 28.

' Ephes. iv. 11.

^ Homily on Common Prayer and Sacraments, part i.

Sacrament \ Calvin also regards it as a Sacrament ^
The apology of the confession of Augsburgh says that
if ' order ^ be understood of the ministry of the word,
we should, without scruple, have called it a Sacra-
ment, For the ministry of the word hath the com-
mandment of God, and possesses glorious promises.
If order be thus understood, we should not object to
call the imposition of hands a Sacrament.' The
learned Archdeacon Mason regarded order ^ as, in a
certain sense, a Sacrament.

" As Bishop Taylor says, ' It ^ is none of the doc-
trine of the Church of England that there are two
Sacraments only; but that of those rituals com-
manded in Scripture, which the ecclesiastical use
calls Sacraments (by a word of art), two only are
generally necessary to salvation.' Archbishop Seeker
says, ' As^ the word Sacrament is not a Scripture

' Hieron. lib. cont. Vigilant, p. 281 ; Augustin. lib. ii. cont.
Parmen. c. xiii. t. ix. p. 45 ; Leo Epist. xi. al. Ixxxi. ad Dios-
corum, c. i. t. i. p. 436 ; Gregor. Mag. lib. iv. in Libr. Regum.
c. V. t. iii. p. 228.

^ ' Superest impositio manuum, quam ut in veris legitimisque
ordinationibus sacramentum esse concede, ita nego locum habere
in hac fabula.' Inst. lib. iv. c. xix. art. 31.

' Apologia Confess, vii. De numero et usu sacrament.

* ' Si Sacramenti vocabulum ad quodvis externum signum a
Deo institutum, cui divinse gratise promissio annectitur, extenda-
mus, sacrum ordinem dici posse una cum Sancto Augustino et
aliis agnoscimus.' Mason, de Min. Angl. p. 48. ed. 1638.

^ Taylor's Dissuasive, p. 240. ed. Cardwell.

^ Seeker's Lectures, xxxv. Of Baptism.

one, and hath at different times been differently
understood ; our catechism doth not require it to be
said absolutely, that the sacraments are two only ;
but ttvo only necessary to salvation : leaving persons
at liberty to comprehend more things under the
name, if they please, provided they insist not on the
necessity of them, and of dignifying them with this
title.' And accordingly we find the Homilies speak-
ing of 'the'' sacrament of matrimony,' and acknow-
ledging^ several other sacraments besides those of
baptism and the Eucharist. Cranmer, in his cate-
chism^ considers absolution a sacrament. The con-
fession of Augsburgh^ and its Apology, hold the
same view, and the latter adds matrimony^. In
short, it is plain that the Reformation, in avoiding
the error of arbitrarily defining the doctrine of
seven sacraments, did not fall into the mistake of
limiting the use of this term to two rites only, which
would have ill accorded with the ancient custom of
^ the Church generally."

The same use of the word " Sacramental," as
to Absolution, occurs in Bishop Overall : — " The ^

* Sermon on Swearing, part i.

^ On Common Prayer and Sacraments, part i. See above,
Vol. i. p. 510.

' Burnet, Hist. Ref. Vol. ii. p. 131.

' Confess. August. Art. 11. 12. 22. Apol. Confess, cap. de
nu. et usu Sacr. ad art. 13.
« Ibid.

° A MS. note on the Absolution in the Office for the Visita-
tion of the Sick, by Bishop Overall, written in an interleaved

Church of England, howsoever it holdeth not Con-
fession and Absolution Sacramental, (that is, made
unto and received from a priest), to be absolutely
necessary, as that without it there can be no re-
mission of sins; yet by this place it is manifest
what she teach eth concerning* the virtue and force
of this sacred action. The confession is commanded
to be ^ special f the Absolution is the same as that
of the Ancient Church, and the present Church of
Rome useth: what would they have more? Mal-
donate, their greatest Divine that I meet with, (de
Poenit. p. 19.) saith thus: 'Ego autem sic respon-
dendum puto non esse necesse, ut semper peccata
remittantur per sacramentum poenitentige, sed ut
ipsum sacramentum natura sua possit peccata re-
mittere, si inveniat peccata et non inveniat con-
trarium impedimentum,' and so much we acknow-
ledge. Our, *if he feels his conscience troubled,'
is no more than ' si inveniat peccata for if he be
not troubled with sin, what needs either confession
or absolution ? Venial sins, that separate not from
the grace of God, need not so much to trouble a
man's conscience. If he have committed any mortal
sin, then we require confession of it to a priest, who
may give him, upon his true contrition and repent-
ance, the benefit of absolution, which takes effect
according to his disposition that is absolved ; and
therefore the Church of Rome adds to the form

Common Prayer Book in Bishop Cosin's Library, printed in the
year 1619, and taken from " Tracts of the Anglican Fathers."

of absolution, ' Quantum ' in me est, et de jure
possum. Ego te absolvo not absolutely, lest the
doctrine should get head, that some of their igno-
rant people believe, that, be the party confessed
never so void of contrition, the very act of absolution
forgives him his sins. The truth is, that in the
priest's absolution there is the true power and
virtue of forgiveness, which will most certainly take
effect, nisi ponitur obex, as in Baptism."

I do not see how I could, even consistently with the
teaching of our Church, have denied Absolution to
be in some degree a Sacrament, as assuredly it is a
means or sign of grace given, although our Lord has
been pleased to distinguish those two greater Sacra-
ments, by appointing Himself the visible matter which
should be used in them. But I took pains to express
myself as the Church of England does, and with
express reference to her teaching. When, in a work
which I was editing, the Holy Eucharist and Abso-
lution were classed as "Sacraments" together, I
omitted the mention of Absolution, in part for the
express reason that, " to ^ rank Absolution (although
a Divine ordinance and means of grace, and so, in
the larger sense of the word, a Sacrament) at once
with the Holy Eucharist, would have seemed con-
trary to our Church's teaching, and the exceeding
greatness of the Holy Eucharist."

^ This is a mistake ; the limitation does not relate to contri-
tion (which is presupposed), but to "reserved cases."
^ Surin, Foundation of the Spiritual life, p. 228, note c.

But it was, in accordance, I thought, with the
teaching of the Church of England, that in editing
the " Spiritual Combat," I retained the words, " the
most holy sacrament of Absolution" (p. 13); "the
sacrament of Penitence" (p. 135) with the following
note (p. 13): — "As Marriage is so called in the
Homilies, which also say that * Absolution hath the
promise of forgiveness of sins; yet by the express
word of the New Testament, it hath not this promise
annealed and tied to the visible sign, which is impo-
sition of hands.' They speak of ' other sacraments,'
although not so great as Baptism and the Lord's
Supper, which directly unite us with Christ."

I did not, then, exclude the title of Sacrament,
when it occurred in the book which I was editing,
lest I should seem to deny what our Church must
believe, that it is an appointed means of grace, and
what it in some sense calls it. I retained it, and
explained its use in accordance with the teaching of
the Church. When preaching myself before the
University, I did not use it, regarding it as best
not to draw off the attention from the substance,
by the use of a word which is not essential, and
which required explanation. On the same ground,
I did not, as I have already said \ use the term
"auricular confession." " Auricular confession " can-
not, in itself, mean any thing but private confession,
or, what the " Service for the Visitation of the

' See also Postscript to the letter to Mr. Richards, p. 294 —
297.

Sick" calls "a special confession of his sins." Still it is
technical language not familiar in our Church. It has
also been used especially of, and almost appropriated
to, the compulsory confession of the Church of Rome.
One of the homilies* speaks of their (the Roman
Catholic) " auricular confession ; " and it appears,
from the context, that it means that " compulsory
confession " which, it says, " is against the true
Christian liberty, that any man should he bound to
the numbering of his sins." And, after it, Hooker,
— who himself (it is known), used, to the great
comfort of his soul, private confession with Saravia —
speaks against " auricular confession " as not being
contained in St. Cyprian; assuredly meaning, not
what the Church of England allowed, and he himself
used, but the necessity of confession as a condition
of pardon and salvation. " The ^ JNIinister s power
to absolve is publicly taught and professed; the
Church not denied to have authority either of abridg-
ing or enlarging the use and exercise of that power;
upon the people no such necessity imposed of opening
their transgressions unto men, as if remission of sins
otherwise were impossible ; neither any such opinion
had of the thing itself, as though it were either un-
lawful or unprofitable, save only for these incon-
veniences, which the world hath by experience ob-
served in it heretofore."

On the subject of confession, Mr. Palmer speaks

* Horn. XX. Of repentance, 2nd Part.
' E. P. vi. 4. \5.

distinctly ^ : — " The practice of private confession to
priests, and absolution she never abolished. It is
said, that the form of administering the Eucharist,
drawn up by eighteen Bishops and other clergy in
1547, left private confession entirely to the option
of individuals ' ; but strictly speaking, this license
related not so much to the practice of confession in
general, as to the particular custom of confessing
before receiving the Eucharist". That the Church
did not mean to abolish confession and absolution
(which she even regards as a sort of sacrament ^) in
general, appears from the Office of the Eucharist, and
for the Visitation of the Sick, then drawn up, and
from the powers conferred on priests in the Ordina-
tion Services. The Homilies, drawn up in 1562,
only declared this confession and absolution not
essential generally to the pardon of sin ' ; but this
does not militate against its desirableness and benefit,
which the Church never denied ^ We only disused

' Church of Christ, P. ii. c. 7. t. i. p. 518.
' Burnet, Vol. ii. p. 120, 123.
' Ibid. p. 119.

^ " Absolution is no such sacrament as Baptism and the Com-
munion are, . . . but in a general acceptation, the name of a
sacrament may be attributed to any thing, whereby an holy thing
is signified," &c. — Sermon on Common Prayer and Sacraments,
Part I.

^ Sermon of Repentance, Part II.

^ Ibid. See Exhortation in the Communion Office, and the
Visitation of the Sick. The national Synod of Ireland, a. d.
1634 in their 64th Canon, charged all Ministers not to reveal
offences entrusted to them in private confession, under pain of

the canon, ' omnis utriusque sexus,' made by the
Synod of Lateran in 1215, and for good reasons
restored the practice of confession to the state it
was in previously, when it was not enjoined at
a particular time every year. The alteration was
merely in a matter of changeable discipline."

To sum up, then, what I believe and have taught
on this head : —

1. I fully believe that any sin will be forgiven by
God upon a deep and entire repentance, for the
Merits of our Lord and Saviour Jesus Christ Alone,
and that those Merits are the only source of all for-
giveness.

Surely, one cannot see the blessed lives and death-
beds of persons, who, without confession to man, live
in the true faith and fear and love of God and of
our Lord Jesus Christ, without believing that they
are in the full grace and favour of God. I have
never taught that confession to man was necessary
to forgiveness, and have said that in 1548 the
Church of England had gone back to her earlier
condition, as expressed in the " Poenitentiale ^ of
Theodore, when some confessed their sins to God
alone, some to the priests; and both with great fruit
within the Holy Church."

irregularity. Private confession was also approved by the
Lutherans. — See the Confession of Augsburgh, P. I. Art. xi.
De Confessione, P. II. Art. iv. Apol. Confess, vi. Articuli
Smalcald. P. III. Art. viii. ; and Luther's Catechismus Minor,
where the form of confession and absolution is prescribed.
^ Letter to Mr. Richards, p. 104.

C 2

2. I also believe tliat "Our* Lord Jesus Christ
hath left power with His Church to absolve all sin-
ners who truly repent and believe in Him." This
power I believe to be Ministerial, as in Baptism,
since it pleases God to employ visible instruments
in conveying His Mercies to the soul.

3. This power, I believe, to be conferred on Priests
in their ordination, in the solemn words, " Receive
the Holy Ghost for the office and work of a Priest
in the Church of God, now committed unto thee by
the Imposition of our hands: whose sins thou dost
forgive, they are forgiven ; and whose sins thou dost
retain, they are retained : and that which is done in
His Name, and according to His Will, He confirms
in Heaven, as He says, ' Whatsoever ^ ye shall bind
on earth shall be bound in heaven : and whatsoever
ye shall loose on earth shall be loosed in heaven.' "

I lately, in order to express my meaning, quoted
some words which I had cited from St. Cyprian ; and
may again repeat them to your Lordship, as I em-
bodied them in preaching before the University ^

" God, indeed, when He entrusteth man with His
Divine Authority, doth not part with it so as to con-
firm that which through the sin, either of him who
useth it, or him for whom it is used, is done contrary
to His Will. * Pardon,' says St. Pacian, ' is in such
wise not refused to true penitence, as that no one
thereby prejudgeth the future judgment of Christ.'

* Visitation for the Sick. St. Matt, xviii. 18.

° Sermon I. on Absolution, p. 46, 47.

* We do not,' says St. Cyprian, 'anticipate the judg-
ment of the Lord, Who will come to judge, but
that, if He shall find a sinner's penitence full and
entire, He will then ratify what has been determined
by us. But if any have deluded us by a feigned
penitence, God, * Who is not mocked,' and Who
Mooketh on the heart' of man, will judge of those
whom we have not seen through, and the Lord will
correct the sentence of His servants.' Yet God doth
not less, through His servants, what is done aright
in His Name, because others speak in that Name
perversely."

Again, I quoted St. Ambrose's words, " Sins ^ are
forgiven by the Holy Ghost, but men supply their
ministry, yet do not exercise the right of any power ;
for they do not forgive sins in their own name, but in
the Name of the Father, and of the Son, and of the
Holy Ghost. They pray, God giveth ; the service
is through man, the richness of the gift is from the
Power on High."

The same distinction is preserved by Bishop Tay-
lor : The " Priest ^ is the minister of holy things. He
does that by his ministry which God effects by real
dispensation; and as he gives the Spirit not by au-
thority and proper efflux, but by assisting and dis-
pensing those rites, and promoting those graces,
which are certain dispositions to the receiving of

' Sermon II. on Absolution, p. 36, note.

^ " Doctrine and Practice of Repentance." ch. x. sect. 4,
§ 51.

him, just so lie gives pardon ; not as a king does it,
nor yet as a messenger, that is, not by way of autho-
rity and real donation ; nor yet only by declaration,
but as a physician gives health ; that is, he gives the
remedy wliich God appoints ; and if he does so, and
God blesses the medicine, the person recovers, and
God gives the health."

4. I believe that Absolution is not only a comfort,
but is a means of grace to the soul ; or rather is a
comfort, because it is a means of grace to the soul ;
and that God, through man, pronounces forgiveness
of sins upon all who truly repent and turn to
Him.

5. I believe that, being a means of grace with an
outward visible sign, it does, according to the teach-
ing of our Church, in a secondary sense, come under
the title of " sacrament," and that our homilies in
that secondary sense do so call it, as having "the
promise of forgiveness of sins" (although not exclu-
sively), and an outward sign, imposition of hands,
although the grace of forgiveness is not tied or re-
stricted to that act.

This cannot be said to be at variance with the
doctrine of the Church of England. For I have
used only the words of the Church herself, in their
plain grammatical meaning. If others satisfy them-
selves with putting strained meanings on the words,
and say, that when the Bishop says, " Whose sins ye
remit they are remitted unto them," this means, " to
whomsoever ye preach the Gospel, and they believe

2:3

it, they are remitted - ;" if they are satisfied for
themselves that the words used mean no more than
this, at least they need not exhibit those who receive
them in their plain natural sense, as traitors to the
English Church, or oppressors of the consciences of
the English people. Is this the liberty of the Refor-
mation, this the breaking of chains? or is it the
forging of new chains, and the riveting of the chains
of Satan ? Is it contrary to the liberty of the Refor-
mation to bind up the broken hearted in the way in
which they desire to be bound up ? Do those who
confess lay a burthen upon the consciences of others,
when they seek to relieve their own ? If " they who
are sick," or feel themselves sick, " need a physician,"
and apply to those whom the Great, the only Phy-
sician has appointed, does this harm "the whole?"
Is it with moral sickness, as with the cholera, that
people fear to allow that any are sick, that any need
to be healed, lest they should be thought sick them-
selves ? How is it, that when we have heard so
much of the " latitude ^ of interpretation intended by
the framers of the Articles themselves," now all at
once the Articles are to be stringent, when they
cannot be distorted to slight "absolution," unless they
condemn Confirmation also ? Whence this panic,
because an increasing number of persons have longed
to "open the griefs" which oppressed them? Is

^ Zvvingli and the Calvinist and Socinian School. See Ser-
mon I. on Absolution, p. 42, and note B.
^ Judgment of the Privy Council.

" liberty of conscience" a liberty only to do what the
multitude wills? Is none at liberty to use what
others refuse ? May none dare to minister a medi-
cine to those who seek it, because others mis-
like it?

The Church of England very solemnly appeals to
all " to consider the dignity of that holy Mystery,
and the great peril of the unworthy receiving thereof ;
and so to search and examine their own consciences,
(and that not lightly, and after the manner of dis-
semblers with God; but so) that they may come holy
and clean to such a heavenly Feast, in the marriage-
garment required by God in Holy Scripture, and be
received as worthy partakers of that holy Table."
It warns persons, " Repent ye of your sins, or else
come not to that holy Table ; lest, after the taking
of that holy Sacrament, the devil enter into you as
he entered into Judas, and fill you full of all iniqui-
ties, and bring you to destruction both of body and
soul." And then it says, " And because it is requi-
site that no man should come to the Holy Commu-
nion, but with a full trust in God's mercy, and with
a quiet conscience ; therefore, if there be any of you
who by this means cannot quiet his own conscience
herein, but requireth further comfort or counsel,
let him come to me, or some other discreet and
learned minister of God's Word, and open his
grief ; that by the ministry of God's Holy Word he
may receive the benefit of absolution, together with
ghostly counsel and advice, to the quieting of his

conscience and avoiding of all scruple and doubtful-
ness." And now there lias scarcely been a platform
in the country, in which the very special offence
alleged against those who have been denounced as
traitors to the Church, has not been the obedience
to this very direction of the Church, that ministers
of the Church have received those who came to
open their griefs to them. In a lecture given to
nearly 6000 persons at Birmingham, it was set forth
by a Clergyman as a deed which would justify him
in inflicting personal violence. The coarseness of the
language forbids further allusion either to the speech
or the speaker.

You, my Lord, will feel that that tender lan-
guage of the first compilers of the Prayer Book, the
same who are now made the very watchword of
party to exterminate all confession to a Priest from
the English Church, do speak the words of " truth
and soberness " and Christian love : " requiring such
as shall be satisfied with a general confession not to
be offended with them that do use, to their further
satisfying, the auricular and secret confession to the
priest ; nor those also which think needful or con-
venient, for the quietness of their own consciences,
particularly to open their sins to the priest, to be
offended with them that are satisfied with their
humble confession to God, and the general confession
to the Church ; but in all things to follow and keep
the rule of charity ; and every man to be satisfied
with his own conscience, not judging other men's

minds or consciences ; whereas he hath no warrant
of God's Word to the same."

When Latimer says, " would to God right and
true confession were kept in England, for it is a
good tiling r and Ridley, that "confession unto the
minister, which is able to instruct &c., might do much
good in Christ's congregation ;" and Ussher, " no kind
of confession, either public or private, is disallowed
by us ;" and Wake, " The Church of England refuses
no sort of confession," where is the authority for
stirring up the people against those who, for the sake
of others, give themselves up to minister to the sor-
rows of others?

I may repeat again what I before said, because it
explains to your Lordship the principle upon which
I have acted, and may be an answer to those who
are goading the people.

" It ^ is an entire perversion of the whole question
that some have ventured to speak of 'priestly power,'
'spiritual independence,' 'sacerdotal rights,' &c.
If a physician goes about to minister to the sick,
bind up the broken, apply to the cure of diseases
the medicines which God has given him the know-
ledge and the skill to use, no one speaks of ' assump-
tion of power ;' no one thinks it a part of ' indepen-
dence,' to die neglected. Why then speak of 'priestly
power,' when people ask the Ministers of God to
impart that with which God has entrusted them ?

^ Preface to Sermon 1. on Absolution.

Why is it undue 'power' to bind up the broken-
hearted, to pour into their wounds the wine and oil
of penitence, to lift them up when desponding, to
loose them, in Christ's Name, from the chains of
their sins, and encourage them anew to the conflict ?
Why, but that to those who know not what the
conflict is, what sin is, who have no idea of mental
sickness, or anxiety, or distress, all, both sickness
and remedy, must seem a dream ? To minister to
bodily wants is accounted a benefit ; to minister to
spiritual, which men know not of, is a reproach. In
the world, ' they that exercise lordship over them
are called benefactors;' but even an Apostle had
occasion to say, ' Am I therefore become your enemy,
because I tell you the truth?' "

I will close this subject with some additional
words of Bishop Andrewes, in which he cites Bishop
White, as declaring it to be "a slander" against the
Church of England to say that she had abolished
confession.

"Dr. White', in his 'Way to the Church,' {§ xl.
231,) quotes all this latter part of the Exhortation
(in the Communion Service) showing against the
slander of the Jesuits, that we abolish not, but wil-
lingly retain, the doctrine of confession."

II. My. Dodsworth's statement continues ; " By

' From MS. Notes of Bishop Andrewes, in an interleaved
hook of Common Prayer in Bishop Cosins Library (quoted in
Tracts of the Anghcan Fathers).

teaching the propitiatory sacrifice of the Holy-
Eucharist, as applicatory of the One Sacrifice of the
Cross."

To this statement your Lordship perhaps adverts,
when you say a propitiatory virtue is attributed to
the Eucharist." I say, " perhaps," for your Lord-
ship's words do not seem to myself to represent
my meaning, and I trust that my meaning may
approve itself to your Lordship. I stated many
years ago (I trust that this is not an undue speaking
about myself, since it is myself whom I am explain-
ing), that "the word 'propitiatory' was taken in a
good or bad sense, or the question looked upon as a
mere question of words ; so necessary is it to regard,
not what words a person used, but in what sense he
uses them." T noticed that Cranmer distinguished
two senses of the word " propitiable," one only of
which he seems to reject. " There^ is also a doubt

" Tract 81. p 50. I said again in the letter to Dr. Jelf, p. 08,
Propitiatory " is, as Thorndike explains it, that which " doth
render God propitious;" it is thus used by a modern Roman
writer also, " we say, the Mass " [the Holy Eucharist] " is a
propitiatory sacrifice, that is to say, a sacrifice that renders God
propitiatory to man." (Dr. Butler's Lect. 8. p. 226.) Bishop
Overall adopts the word as occurring in the Fathers, Tract 81,
p. 73, and others also. In the same sense Nelson prays that I
may so importunately plead the merit of it " [the full perfect
Oblation on the Cross] " in this commemoration of that Sacrifice,
as to render Thee gracious and propitious to me, a miserable
sinner." (lb. p. 303.) Those who with Bishop Jewell (ib. p.
61) and Bishop Hall (ib. p. 107) take propitiatory " in the
sense of "being" or "making a propitiation" must reject it.
(Letter to Dr. Jelf, p. 68, note.) Bishop Moreton acknowledges:

in the word ' propitiable/ whether it signify here
that which taketh away sin, or that which may he
made available for the taking away of sin ; that is to -
say, whether it is to be taken in the active or in the
passive signification."

I cited also Dr. Waterland, who speaks approvingly
of Pfaff, who had acknowledged that " tlie^ Eucharist
is propitiatory also in a qualified sober sense," and
expresses his persuasion that " there is a great deal
of truth in what that learned gentleman has said,
and that a great part of the debate, so warmly car-
ried on a few years ago, was more about names than
things."

I cited also the statement of Pfaffius himself :
" The Council of Trent maintains that the Sacrifice of
the Eucharist is propitiatory, and that this is to be
believed under pain of anathema, which yet is not
said in the service, which does not call the Holy
Supper a 'sacrifice,' much less a * propitiatory' one.
Still the Tridentine Fathers, while they call the
sacrifice of the Mass * propitiatory,' distinguish it
from the Sacrifice of the Body of Christ upon the
Cross. For through the Sacrifice of the Cross, pro-
pitiation was so perfectly obtained for man, that no-
thing can be added to the price of our Redemption,
as being infinite \ If then the propitiation has been

— " In the which large acceptation, Protestants may account it
' propitiatory ' also." (Tract 81. p. 93.)

' Doctrine of the Eucharist, c. xii. p. 345. ed. Van Mildert.

^ Heb. ix. 11. seq. x. 1. seq. 1 John i. 2.

acquired bj the Sacrifice of the Cross, it is not ac-
quired or obtained afresh by the Eucharistic sacrifice,
unless you take obtained in the sense of applied.
Whence it appears, how ambiguous that word
* propitiatory' is, in that it may be taken as w^ell for
the * acquiring and obtaining,' as for the * applying,
of the one and the same thing, and so opens the
door to numberless strifes of words. For if you
say that the Eucharist 'applies' to the faithful the
propitiation made by the Sacrifice of the Cross, no
Protestant will dispute this. But if you believe that
the devotion of the Eucharist acquires and obtains
propitiation, you may be saying what is perhaps at
variance from the opinion of the Church of Rome ^"

This doctrine of a commemorative sacrifice in the
Holy Eucharist has been maintained by a current of
our Divines ever since the Reformation.

I believe it to be contained in Holy Scripture, in
the prophecy by Malachi, of the pure offering which
he foretold should be offered by the (then) heathen
throughout the world, when the Jews had been

^.PfafF. Diss, de Oblatione Vet. Eucharistica Irenaei Fragm.
Anecdot. subject, p. 211. In illustration of the last words, it
may be said, that Bellarmine says, that " a sacrifice being, so to
speak, a sort of prayer in act, not in words, is properly ' impe-
tratory.' " He adds, " the Sacrifice of the Cross was truly and
properly meritorious, satisfactory, and impetratory, because Christ
was then subject to death, and could merit and satisfy. The
sacrifice of the Eucharist (as offered by Christ the great High
Priest) is properly only impetratory, because Christ, no longer
being subject to death, can neither merit nor satisfy." De Missa,
ii. 4.

rejected. It is part of our Blessed Saviour's priest-
hood after the order of Melchisedeeh, as this has
ever been understood by the Church. It is wit-
nessed to by the very mention of " altars " by our
Lord and by St. Paul. It is contained in our Lord's
own w^ords, " Do this as a memorial of ^Me^" plead-
ing, He would say, My JNIerits, and representing j\Iy
Death to the Father, until I come.

In this way the Apostolic Fathers spoke, and the
whole Church until now. St. Clement of Rome says
" We must do all things in order, which the Lord
commanded us to perform. At stated times must
both oblations and sacred offices [liturgies] be per-
formed ;" and he then contrasts with them the Jewish
sacrifices. St. Ignatius speaks of the Eucharist
and oblations V' and "of the altar ^" St. Justin M.'
and St. Irenaeus, in reference also to the Holy Eu-
charist, speak of the " one ^ oblation of the New
Testament, which oblation the Church, receiving
from the Apostles, throughout the whole w^orld,
offers to God," as a fulfilment of the prophecy of
Malachi.

This sacrifice is presented by the Son to the

^ 'EiQ n)v efxtjy ayrtjui rjaiv " for ^7?e [specially appointed] me-
morial of Me:" ardiJivr](Tig and fxPTj/joavtoy being (as well as
^"^^T^^, y\iy, of which they are translations) sacrificial words ;
Lev. xxiv. 7. Numb. x. 10. Lev. ii. repeatedly, and elsewhere.

* Ep. 1. ad Corinth.

* Ep. ad Smyrn. § 7. (Theodoret reads TrpoacpopuQ.)
" Ep. ad Eph. § 5. ad Magnes. § 7. ad Trail. § 7.

' Dial. c. Tryph. § 116—118. ' 4. 17. 5.

Father. "Offering," Origen says^ "to the God of
the universe prayers through His Only Begotten
Son, beseeching Him, being the propitiation for our
sins, to offer, as a High Priest, our prayers, and
sacrifices, and intercessions to the God of all."
Whence St. Cyril does not hesitate to use the word
" propitiation " of the Eucharist, in a passage in
which he is speaking of the great Eucharistic inter-
cession': "Then, after the Spiritual Sacrifice is per-
fected, the Bloodless Service upon that Sacrifice of
Propitiation, we entreat God for the common peace
of the Church, for the tranquillity of the world ; for
kings ; for soldiers and allies ; for the sick ; for the
afflicted ; and, in a word, for all who stand in need
of succour, we all supplicate and offer this sacrifice."

My own belief I expressed at a time very eventful
to me ^ in the words of Bp. Wilson : " May ^ it

' Cont. Cels. viii. 13.

' Cat. 23. Myst. v. § 8. Ox f. Tr.

^ Sermon i. on Absolution, p. 3, 4.

^ Sacra Privata. Sundry Meditations, before service begins.
[It is taken probably from Heb. vii. 27, but perhaps is also a
reminiscence of the Liturgy of St. Chrysostom with which it
corresponds; "Make us fit to offer unto Thee gifts and sacri-
fices for our sins and the ignorances of the people. So also
S. Jerome, in Ep. ad Tit. i. 8, "What is to be thought of the
Bishop who hath daily to offer spotless sacrifices to God for his
own and his people's sins?"] Add ibid. " We offer unto Thee,
our King and our God, this Bread and this Cup. We give
Thee thanks for these and for all Thy mercies ; beseeching
Thee to send down Thy Holy Spirit upon this Sacrifice, that Pie
may make this Bread the Body of Thy Christ, and this Cup the
Blood of Thy Christ ; and that all we, who are partakers thereof,

please Thee, O God, Who hast called us to this
Ministry, to make us worthy to offer unto Thee this
Sacrifice for our own sins and for the sins of Thy
people." I will add now, in lieu of many others, the
words of Oxford Divines, edited and revised by

raay thereby obtain a remission of our sins and all other benefits
of His Passion,

''May I atone Thee [Ed. 2. fol. 1782. Other Ed. have
* atone unto Thee.' The former is probably correct, ' atone '
being so used for to ' appease '] by offering to Thee, O God,
by offering to Thee the pure and unbloody Sacrifice, which Thou
hast ordained by Jesus Christ. Amen."

And ibid. Wed. Medit. Lent. Meditations proper for a Clergy-
man. " Give me such holy dispositions of soul whenever I
approach Thine Altar, as may in some manner be proportionable
to the holiness of the work I am about, of presenting the prayers
of the faithful, of offering a spiritual sacrifice to God, in order to
convey the Body and Blood of Jesus Christ — the true Bread of
Life — to all His members. Give me, when I commemorate the
same sacrifice that Jesus Christ once offered, give me the same
intentions that He had, to satisfy the justice of God, to acknow-
ledge His mercies, and to pay all that debt which a creature
owes his Creator. None can do this effectually but Jesus
Christ : Him, therefore, we present to God in this Holy Sacra-
ment."

The following are extracts from Bishop Wilson's MS. notes
in his own hand in the " Sacra Privata," now about to be pub-
lished. Works, vol. iii. p. 219.

" By setting the memorials of Christ's Body and Blood before
God, we show that we ourselves do remember His death, and beg
God to remember his death in favour of us, now and whenever
we pray to Him for His Son's sake."

Mr. Johnson's Unbloody Sacrifice.
" The true and full notion of the Lord's Supper is, that it is a
religious feast upon Bread and Wine, that have been offered in

Bishop FelP: "As also He hath instituted the same
oblation of His Holy Body and Blood, and comme-
moration of His Passion, to be made in the holy
Eucharist to God the Father by His Ministers here
on earth, for the same ends, viz., the application of
all the benefits of His sole meritorious Death and
Sacrifice on the Cross, till His second return out
of this heavenly sanctuary."

I believe most entirely, that "the Offering of
Christ once made is that perfect redemption, propi-
tiation, and satisfaction for all the sins of the whole

sacrifice to Almighty God, and are become the mysterious Body
and Blood of Christ.

" Our sins were laid upon Christ, as they were upon the
sacrifices under the Law, in order to be expiated by the shed-
ding their blood."

Ends of Sacrifice.
** To render our prayers more acceptable to God for what we
pray for.

** As a grateful sense of favours received.

*' For procuring pardon for sins committed.

" To acknowledge the power of God to whom we offer.

** To render Him gracious to the worshippers.

** To keep communion with Him.
But above all, — That it might be a perpetual memorial of
the Sacrifice of Jesus Christ for the sins of the world. By which
He reconciled us to God, obtained our pardon upon our repent-
ance, grace to amend our lives, an happy death, and a blessed
resurrection. The commemoration of this Sacrifice the most
prevailing argument we can make use with God for these
things."

^ " Paraphrase and Annotations, done by several eminent men
at Oxford, corrected and improved by the late Right Rev. and
Learned Bishop Fell."--On Heb. v. 10.

world, both original and actual ; and there is none
other satisfaction for sin, but that alone." I cannot
but believe (since I continually repeat to Almighty
God) that "our Lord Jesus Christ made upon the
Cross a full, perfect, and sufficient sacrifice, oblation,
and satisfaction for the sins of the whole world." I
do not believe that any other sacrifice is meritorious,
or in itself propitiatory, i, e, that it has a value of its
own, apart from the One Sacrifice, to propitiate God.
But I believe that He who "did institute, and in
His holy Gospel command us to continue, a perpetual
memory of His Precious Death, until His Coming
again," does look graciously upon, and present in
Heaven, the JNIemorial which we make on earth.
The Eucharistic Oblation expresses, in action, the
same as, in words, the Confession wherewith we
close each prayer, " through Jesus Christ our Lord."
It is something out of ourselves, above and besides
our prayers. It is a pleading of our Lord's Passion
in act, a Memorial of it, not to ourselves, but to
God. It has its efficacy, because Christ has ap-
pointed it ; because, in His abiding Priesthood after
the order of jNIelchisedech, He pleads, in Heaven,
what He has commanded us to plead on earth ; and
the prayers which we offer are then most heard,
when the " pledges of His love " lie before God.
We plead to the Eternal Father the Infinite Merits
of His Son, that Infinite Price, which, by His Pre-
cious Death, He made for our Redemption. We
present before Him, not mere bread and wine, but

that which, without physical change of substance,
consecrated by the words of our Lord and the power
and grace of God, is verily and indeed, not carnally,
but mystically, sacramental ly, spiritually, and in an
ineffable and supernatural way, the Body and Blood
of our Lord. In Field's^ words, paraphrasing the
Ancient Prayer, "We offer to Thy view, and set
before Thine eyes, the Crucified Body of Christ Thy
Son, which is here present in mystery and Sacra-
ment, and the Blood which He once shed for our
sakes, which we know to be that pure, holy, unde-
filed, and eternal Sacrifice, wherewith only Thou art
pleased ; desiring Thee to be merciful unto us for
the merit and worthiness thereof, and so to look
upon the same sacrifice, which representatively we
offer to Thy view, as to accept it for a full discharge
of us from our sins, and a perfect propitiation ; that
so Thou mayest behold us with a pleased, cheerful,
and gracious countenance." In St. Ambrose's words ^
" Christ is offered upon earth, when the Body of
Christ is offered ; yea. He Himself is shown in us to
offer. Whose word sanctifies the sacrifice which is
offered. And He Himself is present for us as an
Advocate with the Father."

This was the time when, both in the Ancient
Church and in our own, the most solemn prayers for
the well-being of the Church were offered to God.
Our own prayer for the Church Militant follows herein

^ Of the Church. Appendix to Book iii.
^ In Ps. 38. § 25.

the ancient Church. We pray Almighty God to
"accept our alms and oblations, and receive our
prayers," as, in the great Eucharistic prayer in the
Ancient liturgies, the Church besought God for all.
" I join with Thy Church," says again good Bishop
Wilson'," and plead the merits of Thy Sacrifice for
all estates and conditions of men : that none may
deprive themselves of that happiness which Thou
hast purchased by Thy Death : — for all Christian
Kings and Governors ; — for all Bishops and Pastors ;

for all persons and places in distress by the

sword, pestilence, and famine, &c."

I have made this statement, wishing to make clear
my meaning, rather than the use of a word. The
word which your Lordship objects to is, " propitia-
tory." It has been used, as I said, in a good or bad
sense, according as persons have taken it. In two
places only, as far as I know, have I retained the
words "propitiation" or "propitiatory;" but in both,
in order to prevent misunderstanding, I added (by
the advice of a revered friend, whom, being in doubt,
I consulted) "or deprecation," "or deprecatory".
The prayers themselves sufficiently explained, that the
Avord was limited to the sense which JNIr. Dods worth
assigns to it, " as applicatory of the One iSacrifice of
the Cross." "This^ do I now present and offer unto
Thee, O Holy Father ! now that in this Communion
I renew the remembrance of It." " I beseech Thee

^ Short Introduction to the Lord's Supper.

* Paradise for the Christian Soul. Part. v. p. 47, 48. 54.

for Thy JNIercy's sake, and for the merit of that Pro-
pitiatory Sacrifice which was finished on the Cross,
that Thou wouldest put away from us all stumbling-
blocks, temptations, perils, occasions of sin, by which
Thou foreseest that we may be led again to sin."
"And all these [the Sufferings and Death of our
Lord] do T offer unto Thee as the satisfaction for my
sins ; and that, by means of this sacrifice, that by
virtue of it. Thou mayest impart to me the virtue
and efficacy of those Sufferings, and mercifully forgive
my offences, and take not vengeance of my sins."

This teaching I learnt in our own Divines and in
the Fathers long before I read a Roman Catholic
writer. On this doctrine, taught as it is by our
Divines in succession, your Lordship makes no ob-
servation. Not to your Lordship, who are familiar
with our old Divines, but to explain to others my
teaching, I would set down the words of Bishop
Taylor.

" It is ^ the greatest solemnity of prayer, the most
powerful liturgy, and means of impetration, in this
world. For when Christ was consecrated on the
Cross, and became our High Priest, having recon-
ciled us to God by the Death of the Cross, He
became infinitely gracious in the eyes of God, and
was admitted to the celestial and eternal Priesthood
in Heaven, where, in the virtue of the Cross, He

° Worthy Communicant. Chap. I. sect. iv. A similar passage
of Bishop Taylor is quoted by the Bishop of Oxford, Eucha-
ristica, p. 216, 217.

iotercedes for us, and represents an eternal Sacrifice
in the Heavens on our behalf. That He is a Priest
in Heaven, appears in the large discourses and direct
affirmatives of St. Paul. That there is no other
Sacrifice to be offered, but that on the Cross, it is
evident, because ' He hath once appeared, in the end
of the world, to put away sin by the Sacrifice of
Himself ; ' and, therefore, since it is necessary that
He hath something to offer, so long as He is a
Priest, and there is no other Sacrifice but that of
Himself, offered upon the Cross, — it follows that
Christ, in Heaven, perpetually offers and represents
that Sacrifice to His Heavenly Father ; and, in virtue
of that, obtains all good things for His Church."

" Now, what Christ does in Heaven, He hath
commanded us to do on earth, that is, to represent
His Death, to commemorate His Sacrifice, by humble
prayer and thankful record ; and, by faithful mani-
festation and joyful Eucharist, to lay It before the
eye of our Heavenly Father, so ministering in His
Priesthood, and doing according to His command-
ment and example : the Church being the image of
Heaven ; the priest, the minister of Christ ; the
Holy Table being a copy of the Celestial Altar;
and the Eternal Sacrifice of the Lamb slain from the
beginning of the world being always the same. It
bleeds no more after the finishing of it on the Cross ;
but It is wonderfully represented in Heaven, and
graciously represented here : by Christ's action there,
by His commandment here. And the event of it is

plainly this : that as Christ, in virtue of His Sacrifice
on the Cross, intercedes for us with His Father, so
does the minister of Christ's priesthood here ; that
the virtue of the eternal Sacrifice may be salutary
and effectual to all the needs of the Church, both for
things temporal and eternal. And, therefore, it was
not without great mystery and clear signification,
that our Blessed Lord was pleased to command the
representation of His Death and Sacrifice on the
Cross should be made, by breaking of bread and
effusion of wine; to signify to us the nature and
sacredness of the Liturgy we are about, and that we
minister in the Priesthood of Christ, Who is a Priest
for ever, after the order of Melchizedech : that is,
we are ministers in that unchangeable Priesthood,
imitating, in the external ministry, the prototype
Melchizedech : of whom it was said, * He brought
forth bread and wine, and was the Priest of the
Most High God ; ' and, in the internal, imitating the
anti-type or the substance, Christ Himself ; Who
offered up His Body and Blood for atonement for
us ; and, by the Sacraments of bread and wine, and
the prayers of oblation and intercession, commands
us to officiate in His Priesthood, in the external
ministering, like Melchizedech ; in the internal, after
the manner of Christ Himself."

Again, Bishop William Forbes: "The Holy^
Fathers, also, very often say that the very Body of

* Considerationes Modestge, lib. iii. c. i. quoted Tract 81,
p. 109.

Christ is offered, and sacrificed in the Eucharist, as
is clear from almost innumerable passages, but not
properly and really, with all the properties of a sacri-
fice preserved, but by a commemoration and repre-
sentation of that which was once accomplished in
that one Sacrifice of the Cross, whereby Christ, our
High Priest, consummated all other sacrifices ; and
by pious supplication, whereby the jMinisters of the
Church, for the sake of the eternal Victim of that
one Sacrifice, which sitteth in Heaven at the Rio^ht
Hand of the Father, and is present in the Holy
Table in an unspeakable manner, humbly beseech
God the Father that He would grant that the
virtue and grace of this eternal Victim may be
effectual and salutary to His Church, for all the
necessities of body and soul."

Again, Dr. Brevint, w^hose work on the Christian
Sacrament and Sacrifice, was " republished ^ on the
hio^h commendation of Waterland," savs : " Whereas^
the Holy Eucharist is by itself a Sacrament, wherein
God offers unto all men the blessings merited by the
Oblation of His Son, it likewise becomes by our
remembrance a kind of sacrifice also ; whereby, to
obtain at His hand the same blessings, we present
and expose before His eyes, that same holy and pre-
cious Oblation once offered. Xeither the Israelites
had ever temple, or ark, or mercy-seat, nor the
Christians have any ordinance, devotion, or mystery

^ Bishop of Oxford's Eucharistica, p. xxv.
^ lb. p. 180. Tract 81, p. 109.

that may prove to be sucli a blessed and effectual
instrument to reach to this everlasting Sacrifice, and
to set it out so solemnly before the eyes of God
Almighty, as the Holy Eucharist is. To men it is a
sacred Table, where God's Minister is ordered to
represent from God his Master, the Passion of His
Dear Son, as still fresh and still powerful for their
eternal salvation ; and to God it is an altar, whereon
men mystically present to Him the same sacrifice as
still bleeding, and still sueing for expiation and
mercy. And because it is the High Priest Himself,
the true Anointed of the Lord, Who hath set up
most expressly both this table and this altar for
these two ends, namely, for the communication of
His Body and Blood to men, and for the represen-
tation and memorial of Both to God ; it cannot be
doubted but that the one must be most advantageous
to the penitent sinner, and the other most accept-
able to that good and gracious Father, Who is
always pleased in His Son, and Who loves of Him-
self the repenting and the sincere return of His
children. Hence one may see both the great use
and advantage of more frequent Communion ; and
how much it concerns us, whensoever we go to
receive it, to lay out all our wants, and pour out all
our grief, our prayers and our praises, before the
Lord, in so happy a conjuncture. The primitive
Christians did it so, who did as seldom meet to
preach or pray, without a Communion, as did the
old Israelites to worship, without a Sacrifice. On

solemn days especially, or upon great exigencies, they
ever used this help of sacramental oblation, as the
most powerful means the Church had to strengthen
their supplications, to open the gates of Heaven,
and to force, in a manner, God and His Christ, to
have compassion on them."

To this doctrine, that this One Sacrifice of the
Cross is, through the Oblation of the Holy Eucharist,
pleaded to God the Father by the prayers of the
Church, and that benefits hence accrue to the
Church and to those for whom intercession is made,
and who do not shut it out by perseverance in sin
or unbelief, your Lordship, I am satisfied, would not
object. The prayers of the Church are essential;
yet the Oblation gives them a value, which, alone,
they would not have. Our Ever-Blessed Lord,
unceasingly presents in Heaven that Sacrifice which
He once offered on the Cross ; day and night, " He,
our only access to the Father, as Mediator, and
High Priest, and Advocate, present eth to the Father
intercessions for us. Who as the Son and God,
giveth, with the Father, all good things to man,
Co-Giver of all blessing to us \" In Bishop Pearson's
words ^ " He Which was accepted in His Oblation,
and therefore sat down on God's Right Hand, to
improve this acceptation, continues His intercession :
and having obtained all powder by virtue of His
humiliation, representeth them both in a most sweet

' St. Cyril Alex, in S. Joann. xvi. 19. 20. p. 934, 93r>.
^ On the Creed, Article vi. p. 479.

commixtion ; by an bumble omnipotency, or omnipo-
tent bumility, appearing in tbe presence, and pre-
senting His postulations at tbe tbrone of God."

He tbe One Higb Priest, baving entered once for
all into the Holy of Holies, tbe Heaven of Heavens,
is tbere our Uncbangeable, Unceasing Intercessor,
" ever living to make Intercession for us." At the
Holy Eucharist we are admitted, as it were, to
see in image, (as St. Ambrose saitb,) what in truth
He ever doth in Heaven. He Himself invisibly
sanctifietb what is offered. Himself, tbe Only Higb
Priest, offereth before tbe Father, what His Word
sanctifietb. The Church pleadetb as a suppliant
that same sacrifice, whicb He presenteth as High
Priest, eflficaciously.

" Therefore," says Bishop Overall ^ " tbere is no
new sacrifice, but tbe same which was once offered,
and whicb is every day offered to God by Christ in
beaven, and continueth here still on earth, by a
mystical representation of It in the Eucharist. And
tbe Churcb intends not to have any new propitia-
tion, or new remission of sins obtained, but to make
that effectual, and in act applied unto us, whicb was
once obtained by the Sacrifice of Christ upon tbe
Cross .... and to appease His wrath towards us, to
get blessings from Him, to make Christ's bloody
Sacrifice effectual unto us. . . ."

And Bishop Andrewes : — " The first, in remem-

Printed from MS. Notes in Nicholls on the Common Prayer*
' Sermons of the Resurrection, Serm. vii. p. 300. ed. Oxf.

brance of Him, Christ. What of Him? Mortem
Domini, His death, saith St. Paul, ' to shew forth
the Lord's death.' Remember Him ? That we will,
and stay at home, think of Him there. Nay, show
Him forth ye must. That we will by a sermon of
Him. Nay, it must be hoc facite. It is not mental
thinking, or verbal speaking, there must be actually
somewhat done to celebrate this memory. That
done to the holy symbols that was done to Him, to
His body and His blood in the Passover ; break the
one, pour out the other, to represent /cXw^avov, how
His sacred body was * broken,' and kKyvvo^^i^vov, how
His precious blood was ' shed.' And in Corpus
fractum and sanguis fusiis, there is immolatus. This
is it in the Eucharist that answereth to the sacrifice
in the Passover, the memorial to the figure. To
them it was, Hoc facite in Mei prcBjigurationem, 'Do
this in prefiguration of jNIe." To them prcBnuntiare,
to us annuntiare ; there is the difference. By the
same rules that theirs was, by the same may ours be,
termed a sacrifice. In rigour of speech, neither of
them ; for, to speak after the exact manner of Divi-
nity, there is but one only Sacrifice, veri nominis,
'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. That only absolute, all else
relative to it, representative of it, operative by it.
The Lamb, but once actually slain in the fulness of

time, but virtually was from the beginning, is and
shall be to the end of the world. That the centre,
in which their lines and ours, their types and our
antitypes do meet. While yet this offering was not,
the hope of it was kept alive by the prefiguration of
it in theirs. And after it is past, the memory of it
is still kept fresh in mind by the commemoration of
it in ours. So it was the will of God, that so there
might be with them a continual foreshowing, and
with us a continual showing forth, the * Lord's death
till He come again.' Hence it is that what names
theirs carried, ours do the like; and the Fathers
make no scruple at it — no more need we. The
Apostle in the tenth chapter compareth this of ours
to the immolata of the heathen ; and to the Hebrews,
haheinus aram, matcheth it with the sacrifice of the
Jews. And we know the rule of comparisons, they
must be ejusdem generis. . . .

" From the Sacrament, is the applying the Sacri-
fice. The Sacrifice, in general, pro omnibus. The
Sacrament, in particular, to each several receiver,
pro singulis. Wherein that is offered to us, that
was offered for us ; that which is common to all,
made proper to each one, while each taketh his part
of it ; and made proper by a communion, and union,
like that of meat and drink, which is most nearly
and inwardly made ours, and is inseparable for
ever."

And Bishop White ^: — "Because His bloody Sacri-

^ Reply to Fisher.

fice upon the Cross is, by this unbloody commemo-
ration represented, called to remembrance, and ap-
plied,''

And Archbishop Bramhall ^ : — " We acknowledge
a representation of that Sacrifice to God the Father ;
we acknowledge an imputation of the benefit of it ;
we maintain an application of its virtue : so here is a
commemorative, impetrative, applicative Sacrifice.
Speak distinctly, and I cannot understand what you
can desire more. To make it a suppletory Sacrifice,
to supply the defects of the only true Sacrifice of
the Cross, I hope both you and I abhor."

And Scrivener ^ : — " In like manner, and much
more effectually, may we say, that the action of the
Eucharist presents to God the Sacrifice of Christ's
Death and JNIediation made by Him for mankind,
especially those that are immediately concerned
in that Sacrament ; from which metonymical Sacri-
fice what great and rich benefits may we not ex-
pect!"

And Dr. Hammond - : — " This commemoration
hath two branches, — one of praise and thanksgiving
to God for this mercy, the other of annunciation or
showing forth, — not only first to men, but secondly,
and especially, to God, — this sacrifice of Christ's
offering up His body upon the Cross for us. That
which respecteth or looks towards men, is a pro-

' Works, p. 35, 36.

^ Course of Divinity, Book i. chap. 44.

' Quoted in Bishop of Oxford's Eucharistica, p. 166.

fessing of our faith in the death of Christ; that
which looks towards God, is our pleading before
Him that Sacrifice of his own Son, and through that,
humbly and with affiance, requiring the benefits
thereof, grace and pardon, to be bestowed upon us.
And then God's part is the accepting of this our
bounden duty, bestowing that Body and Blood of
Christ upon us, not by sending it down locally for
our bodies to feed on, but really for our souls to be
strengthened and refreshed by it."

And Bishop Patrick ^ : — " For remembrance (ava-
IJivr^aig) doth not barely signify recording or register-
ing of His favours in our mind, but commemoratio, a
solemn declaration that we do well bear them in our
hearts, and will continue the memory and spread
the fame of Him as far and as long as ever we are
able. . . .

" 1. We do show forth the Lord's death, and
declare it unto men.

" 2. We do show it forth unto God, and com-
memorate before Him the great things He hath
done for us. We keep it, as it were, in His memory,
and plead before Him the Sacrifice of His Son,
which we show unto Him, humbly requiring that
grace and pardon, with all other benefits of it, may
be bestowed upon us. And as the minister doth
most powerfully pray in the virtue of Christ's Sacri-
fice when he represents it unto God, so do the

' Quoted ibid.

people also when they show unto Him what his Son
hath suiFered."

But, in truth, whosoever believeth that there is
an Oblation to God in the Holy Eucharist, by which,
pleading the Death of Christ before the Father,
we obtain favour from Him, believes a " propitiatory"
action in the only sense in which it is believed at
all, which is to " render God propitious ." The doc-
trine lies equally in the simple words of Bishop
Andre wes from the Liturgy of St. Chrysostom : —
"Thou Who sittest on high with the Father, and
art here invisibly present with us, come Thou to
sanctify the gifts laid before Thee, and tJiose for
wJiom, and by whom, and for what reason soever they
are offered."

This, which is contained in Bishop Andrewes*
simple but comprehensive words, is the only doc-
trine which I ever meant, in any of my books, to
teach, that God the more accepts our prayers for
ourselves or for others, whether for forgiveness
of sins, for increase of grace, for the well being of
the Church, or for whatsoever else is according to
His Will, wiien united with the JNIemorial of His
All Atoning and alone Meritorious Sacrifice, which
He instituted and commanded the Church to cele-
brate. But while I say that this is the only doc-
trine, I do not mean it, as lowering that doctrine,
but this only, that the Sacrifice or Oblation in the

* Devotions.

Eucharist has its efficacy, only by pleading and
applying the One Sacrifice of the Cross."

I may quote again the words of Mr. Palmer: —
Secondly^, the Church of England has always
acknowledged such a sacrifice. The 31st Article is
directed against the vulgar and heretical doctrine of
the reiteration of Christ's Sacrifice in the Eucharist.
It was only those *missarum sacrificia quibus vulgo
dicebatur, sacerdotem ofFerre Christum in remis-
sionem poenae aut culpse pro vivis et defunctis,'
which are pronounced * blasphema figrnenta et per-
niciosse imposturse but not * missarum sacrificia,'
as understood by the Fathers and in an orthodox
sense. The article was directed against the errors
maintained or countenanced by such men as Soto,
Hardinge ^ &c., who by rejecting the doctrine of a
sacrifice by wai/ of commemoration and consecration^
and not literally identical with that on the Cross,
and by their crude and objectionable mode of ex-
pression, countenanced the vulgar error, that the
sacrifice of the Eucharist or mass, was in every
respect equal to that of Christ on the Cross ; and
that it was in fact either a reiteration or a continua-
tion of that sacrifice. The Article was not directed
asrainst the doctrine of the Eucliaristic Sacrifice as
explained by Bossuet, Veron, and others, with which
we have no material fault to find. Cranmer him-
self acknowledged that it might be called a sacri-

Treatise of the Church, Part vi. ch. x.
" Courayer, Defense de la Dissertation, t. ii. part i. p. 223.

fice " ; and our theologians, such as Bramhall, Beve-
ridge, Patrick, Wilson, Bishops ; and Mason^ Field,
Mede, Johnson, &c., always have taught the Eucha-
ristic altar, sacrifice, and oblation, according to Scrip-
ture and apostolical tradition ; and the Articles of
the Church of England recognize the clergy in their
various orders as sacerdotes, lepeig, ministers of sacri-
fice."

I will add one more passage from a writer, always
held in reputation of our Church, in which he adopts
the word "propitiation" as found in the Ancient
Fathers. The familiar epithet mostly joined to his
name, — as that of "judicious" is to that of Hooker,
— " the learned Mede," shows how he has been ap-
preciated by our Church. " Instead ^, therefore, of the
slaying of beasts and burning of incense, whereby
they called upon the Name of God in the Old Tes-
tament; the Fathers, I say, believed our Saviour
ordained the Sacrament of Bread and Wine, as a
rite whereby to give thanks and make supplication
to His Father in His Name."

"The mystery of which rite they took to be this:
That as Christ, by presenting His Death and Satis-
faction to His Father, continually intercedes for us
in Heaven ; so the Church on earth semblably ap-

^ See vol. i. p. 525.

^ " Quoties eucharistiam celebramus, toties Christum in mys-
terio ofFerimus, eundemque per modum commemorationis sen
repraesentationis immolamus." — Mason, de Minister. Anglic,
lib. V. c. 1. p. 544.

^ Christian Sacrifice, c. vi

E 2

proaches the Throne of Grace, by representing Christ
unto His Father in these Holy Mysteries of His

Death and Passion These things thus explained,

let us now see by what testimonies and authorities it
may be proved the Ancient Church had this mean-
ing. I will begin with St. Ambrose, because his
testimony is punctual to our explication. Offic. lib.
i. cap. 48. ' Heretofore (under the Law) was wont
to be offered a lamb and a bullock (Exod. xxix).
But now (under the Gospel) Christ is offered ; but
He is offered as a Man, and as one that suffered ; and
He also as a Priest offers Himself, for the forgiveness
of our sins. Here (on earth) this is done in a re-
semblance and representation ; there (in Heaven) in
truth, where He as our Advocate intercedes for us
with His Father.' An author which Cassander in
his Consultations quotes, without name, expresses
this mystery fully : ' Christ is not wickedly slain by
us, but piously sacrificed, and thus we show the
Lord's Death till He come; for we by Him do
that here on earth lowlily, which He (as a Son
to be heard for His reverence or piety) doth for us
in Heaven powerfully and prevailingly, where He as
our Advocate mediates for us with the Father, whose
office it is to intercede for us, and to present that
flesh which He took for us and of us, to God the
Father in our behalf.' "

Then, after quoting St. Cyril of Jerusalem, whom
I have cited above, he says that it is the manner
of the Greek liturgies, (to which I have also re-

ferred,) — " immediately upon the consecration of
the Do7ia (viz. the Bread and Wine) to be the
symbols of the Body and Blood of Christ, and the
Commemoration thereon of His Passion, Resurrec-
tion and Ascension, — to offer to the Divine Majesty,
as it were over the Lamb of God then lying upon
the Table, their supplications and prayers, for the
whole state of Christ's Church, and all sorts and
degrees therein, together with all other their suits
and requests ; and that, ever and anon interposing
the word Trpo<T(pipo[.isv, 'we offer unto Thee,' for
these and these, that is, we commemorate Christ in
this mystical rite for them."

And he cites Eusebius, who, after speaking of
Bishops who at a Council gave instruction by dis-
courses of Theology or interpretations of the deeper
meaning of Holy Scripture, adds, " Those who were
not equal to these things, propitiated God by unbloody
sacrifices and sacramental immolations in behalf of
the common peace, of the Church of God, of the
Emperor himself, offering to God suppliant prayers
for him who was the author of these great benefits,
and his godly children/'

The same he supposes to be the meaning of a
passage of Tertullian and thereupon adds: "The
same with Tertullian means St. Austin, describing
the Christian sacrifice to be, ' immolare Deo in Cor-
pore Christi sacrificium Laudis,' lib. i. cont. Advers.
Legis et Prophet, cap. 20. 'The Church,' saith
^° De Orat. c. 11. He had a wrong reading.

be, ofFeretli unto God the Sacrifice of praise in the
Body of Christ, ever since the fulfilling of that in
Ps. 1. 'The God of gods hath spoken, and called
the earth from the rising to the going down thereof
" Lastly, that the representation of the Body and
Blood of Christ in this Christian Service was in-
tended and used as a rite whereby to find grace and
favour with God, when the Church addressed herself
unto Him (which is that I undertook to prove), is
apparent by a saying of Origen, Hom. 1 3 in Levit.,
where, treating of the shew-bread, which was con-
tinually set before the Lord with incense, for a me-
morial of the children of Israel, that is, to put God
in mind of them, he makes it in this respect to have
been a lively figure of the Christian's Eucharist ; for,
saith he, 'That is the only commemoration which
renders God propitious to men.' "

HI. The next statement is : "and by Adoration
of Christ really present on the altar under form of
bread and wine."

This statement involves two points, which in my
own mind are distinct: 1. The real Presence of our
Lord ; 2. The Adoration of Christ Present in the
Holy Eucharist.

1. Of the Real Presence of our Lord I have
spoken so much at length, and what I wrote was so
widely circulated \ that I need hardly repeat here

^ The Holy Eucharist a Comfort to the Penitent, and App.

what I have said. I believe simply the teaching of
our Church, in the Catechism, the Articles, and the
Eucharistic Service. I believe that " the Body and
Blood of Christ are verily and indeed taken and
received by the faithful in the Lord's Supper." I
believe that " then we spiritually eat the Flesh of
Christ and drink His Blood ; we dwell in Christ,
and Christ in us; we are one with Christ, and
Christ with us." I believe that we "so eat the
Flesh of God's dear Son Jesus Christ, and drink
His Blood, that our sinful bodies are made clean by
His Body, and our souls washed through His most
precious Blood ;" that we may " evermore dwell in
Him, and He in us." I believe that " the Body and
Blood of Christ which w^ere given and shed for us "
[not assuredly His absent Body and Blood, nor a
figure only of His Body and Blood] " preserve our
Bodies and Souls unto everlasting life." I believe
that *' the Body of Christ is given, taken, and eaten,"
[given by the Priest and taken by the people] "only
after a spiritual and heavenly manner " [f . ^, not in
any carnal, or physical, or earthly manner, but spi-
ritually, sacramentally, truly, and ineffably]. And I
believe that " the means whereby the Body of Christ
is received and eaten in the Supper is Faith." For
assuredly Faith only perceives, faith only receives
His Presence, or Himself ; as St. Augustine says,
" Believe, and thou hast eaten ^" The word " spi-

' Horn. 25 in S. Joh. § 12. This statement lias been excepted
against in recent controversy, but is found in later writers also.

ritually," against which some have excepted, as
though it were opposed to "really," is the very
word of St. Augustine : " Eat ^ Life, drink Life ;
thou wilt have life ; yet is Life entire. But then
will this be, i.e, the Body and Blood of Christ will
be life to each, if what in the Sacrament is visibly
taken, in very truth is spiritually eaten, is spiritually
drunk." "We* too at this day do receive visible
food ; but the Sacrament is one thing, the virtue of
the Sacrament another. How many receive from
the altar and die, yea, by receiving, die ! Whence
the Apostle saith, *Eateth and drinketh judgment
to himself ' It was not that the sop of the Lord
was poison to Judas. And yet he received; and
when he received, the enemy entered into him : not
that he received an evil thing, but that he being evil

Thus Alex, Alensis : — " To complete feeding, there is required,
a threefold union, by nature, knowledge, charity. Union by nature
[i. e. having the same nature as our Incarnate Lord] renders
man capable thereof ; union by love completes that aptness as
relates to spiritual feeding ; union by knowledge, as to sacra-
mental. Wherefore it must be said, that as he who hath
not charity, in no wise feedeth spiritually ; so he who in no w^ise
hath knowledge, i. e. of faith, doth not sacramentally. Where-
fore not every wickedness taketh away the feeding sacra-
mentally, but that which is of defect of faith. Defect of faith,
I mean, which is complete, whether with love or without it.
Since then all the good have love, but all the bad are not wholly
without faith, therefore it does not follow, although all the
good eat spiritually, that all the bad [? do not] eat sacrament-
ally." iv. qu. xi. memb. 2. art. 2. § 2.

*^ Hom. in N. T. Serm. 131.

' Tract. 26 in S. Joh. § 11.

did in evil wise receive what was good. Look to it,
then, brethren, eat ye spiritually the heavenly bread,
bring innocence to the altar."

And this, which is called either the substance
(res) or the virtue (virtus) of the Sacrament, is ex-
plained to be the Body of Christ. " The sacrifice ^ of
the Church consists of two things, the visible form of
the elements, and the invisible Body and Blood of
our Lord Jesus Christ ; the Sacrament and the sub-
stance of the Sacrament, that is, the Body of Christ.
The sacrifice of the Church consists of the sacrament
and the substance (re) of the Sacrament, i.e, the
Body of Christ. There is, then, the Sacrament and
the substance of the Sacrament, i.e, the Body of
Christ."

This very statement is the basis of the distinction
between " eating sacramentally" and " eating spiritu-
ally," i. e. the wicked, who receive " the sacrament "
only, are said to eat sacramentally only ; the good,
who receive " the substance of the sacrament" also,
eat spiritually also.

St. Jerome ao^ain uses the same lano^uapfe * : " The
Blood and Flesh of Christ are understood in a two-
fold way : either that spiritual and Divine, of which
He Himself said, ' My flesh is Meat indeed, and My
Blood is Drink indeed ;' and ' Unless ye eat the

^ Lanfianc. c. Berengar. quoted Deer, de consecr. d. 2. c. 48
as St. Augustine's. The same distinction between the " Sacra-
mentum " and the " res et virtus Sacramenti," occurs in a prayer
of Aquinas, received into the Praeparatio ad Missam in the
Roman Missal and Breviary.

^ In Eph. 1. 7, quoted de consecr. ii. 49.

Flesh of the Son of Man, and drink His Blood, ye
have no life in you or that Flesh and Blood, which
was crucified and shed by the soldier's lance."

But again, on this subject also, the statement of
Mr. Palmer so fully expresses my own belief, and
that, mostly in words supported by our formularies,
that, with the exception of one inference, I would
willingly once more adopt it. The single inference
is (as I understand it), that, in the case "of the
wicked, who are totally devoid of true and living
faith," God Avithdraws the Presence of the Body and
Blood of Christ. This seems to resemble the opinion
mentioned by Aquinas as held by some, that " the
Body of Christ is not in real truth received by sin-
ners, for that the Body of Christ ceased to be present
under the elements, so soon as touched by the
sinner's lips."

This is a great mystery, and, as a mystery, I should
prefer to leave it, as I have never spoken of it. The
heading of our Article is, " Of the wicked which eat
not the Body of Christ ;" in the body of the Article
it is said that they "are in no wise partakers of
Christ." Certainly, one who partakes unworthily,
and to his condemnation, cannot be "partaker of
Christ." Else they would " dwell in Christ and Christ
in them, be one with Christ and Christ with them."
And then, our Lord says, they would have everlasting
life. But Christ dwelleth not in the soul in which
Satan dwelleth. Nor yet can the Body and Blood
of Christ be present without Him, for where His
Body is, there He is. It is the very test of the

reprobate, that the Spirit of Christ dwelleth not
in them ; and if the Spirit of Christ is not in
them, they are none of His. In the words of Ori-
gen, — " ^lany' things may be spoken also concerning
the Word itself, which was made Flesh and true
Food, Whom whosoever eatetli shall certainly live to
eternity, AV^hom no wicked man can eat. For if it
could be that he that still remains a sinner should
eat the Word and the Bread of Life, it would not
have been written, * Whosoever eateth this bread
shall live for ever !' "

The language of St. Augustine is still stronger
than our Article, if doubtful words are omitted.
" This ^ then, it is, to eat that meat and drink that
drink; to dwell in Christ, and to have Christ dwell-
ing in him. And therefore who dwelleth not in
Christ, and in whom Christ dwelleth not, without
doubt doth neither eat His Flesh nor drink His
Blood ; but rather doth unto judgment to himself
eat and drink the sacrament of so great a thing."

And yet it must in some sense be the Body and

^ Origen. in Matt. xv. vol. iii. p. 500. I use Bishop Beve-
ridge's translation, on Art. 29.

' Horn. 2G in Job. § 18. p. 412, Oxf. Tr. The words " spi-
ritaliter," and " licet carnaliter et visibiliter premat dentibiis
sacramentum corporis et sanguinis Christi," are bracketed by the
Bened. Editors on the authority of the MSS., yet retained in the
text on the authority of the editions. The same is quoted from
him by his disciple S. Prosper, Sent. 139. "He who is at
variance with Christ, neither eateth His Flesli nor drinketh His
Blood, although he daily indifferently receive the sacrament of
so gieat a thing to the judgment of his presumption."

Blood of Christ, since the very ground why those
who profaned the Lord's Supper, " ate and drank
damnation to themselves" is, according to Holy
Scripture, that they did " not discern the Lord's
Body." They did not distinguish the Lord's Body,"
i. e. says Cassian, " no ^ way severing that hea-
venly food from the cheapness of common food, nor
distinguishing it to be such that none may presume
to receive it, save with pure mind and body." And
St. Chrysostom, " * Not ^ discerning the Lord's Body^
i. e. not searching, not bearing in mind, as he ought,
the greatness of the things set before him ; not esti-
mating the weight of the gift. For if thou shouldest
come to know accurately Who it is that lies before
thee, and Who He is that gives Himself, and to
whom, thou wilt need no other argument, but this is
enough for thee to use all vigilance, unless thou
shouldest be altogether fallen."

And St. Augustine himself calls it, as to them also,
the Lord's Body, " As ^ Judas, to whom the Lord gave
the sop, by ill-receiving, not by receiving an ill
thing, gave in himself place to the devil ; so each,
receiving unworthily the Sacrament of the Lord,
doth not cause that, because he is bad, it should be
bad, or that, because he doth not receive to salva-
tion, he receiveth nothing. For it was still the
Body of the Lord and the Blood of the Lord to
those to whom the Apostle said, 'He who eateth

' Collat. 22. c. 4. ^ Horn. 28. § 2.

^ De Bapt. c. Donat. v. 8, quoted de Consecr. ii. 68.

unworthily, eateth and drinketh judgment to him-
self.' "

And this he again expresses: "that^ we eat not
the Flesh and Blood of Christ only in the Sacra-
ment, which thing do also many evil men ; but that
even unto participation of the Spirit we do eat and
drink, that in the Lord's Body we abide as members,
that with His Spirit we be quickened, and be not
offended; yea, though many in this present time
do together with us eat and drink temporally the
Sacraments, who shall have in the end eternal tor-
ments."

This, then, I leave as a mystery, that while " they
are in no wise partakers of Christ," they still receive
to their condemnation " the Sacrament of the Body
and Blood of Christ." And for myself, I suppose
that the Article, when it says in the heading, that
" the wicked eat not the Body of Christ in the use
of the Lord's Supper," uses the word " eat" in the
same sense as our Lord Himself, when He repeats
so often : " This is the Bread which cometh down
from Heaven, that a man may eat thereof and not
die. I am the Living Bread which came down from
Heaven : if any man eat of this Bread, he shall live
for ever : and the Bread which I will give is My
Flesh, which I will give for the life of the world. . . .
Verily, verily, I say unto you, Except ye eat the
Flesh of the Son of man, and drink His Blood, ye

' Tr. 27, in Joh. § 4.

have no life in you. Whoso eateth My Flesh, and

drinketh My Blood, hath eternal life He that

eateth My Flesh, and drinketh My Blood, dwelleth
in Me, and I in him. As the living Father hath
sent me, and I live by the Father : so he that eateth

Me, even he shall live by Me He that eateth of

this Bread shall live for ever ^" It is plain that the
wicked, in this sense, do not " eat the Body of Christ,"
whatever it be that they receive to their condemna-
tion. Else they would " live by Christ." This being
the meaning of the word in Holy Scripture, it is
obviously the meaning to be ascribed to it in the
Articles. And thus the words in the heading of
the Article, mean the same as those in the Article
of which they are the heading. For "not to eat
beneficially of the Body of Christ" is the same as
" not to be partakers of Christ." I would gladly
make the rest of Mr. Palmer's statement again ^ my
own.

" Her ^ doctrine concerning the true Presence ap-
pears to be limited to the following points : —

" Taking as her immoveable foundation the words
of Jesus Christ: 'This' is My Body; . . . This is
My Blood of the new covenant and * Whoso® eateth

* St. John vi. 50, 51. 53, 54. 56, 57, 58.

* I adopted it before, in the Appendix to my Sermon on the
Holy Eucharist.

* Treatise of the Church, vol. i. chap. vii. p. 526.
' Matt xxvi. 26. 28.

^ John vi. 54. The Church of England believes these ex-
pressions to relate to the Eucharist. " Then we spiritually eat

My Flesh and drinketli My Blood bath eternal life
she believes, tbat the Body or Flesh, and the Blood
of Jesus Christ, the Creator and Redeemer of the
world, both God and Man, united indivisibly in One
Person ^ are verily and indeed given to, taken, eaten,
and received by the faithful in the Lord's Supper
under the outward sign or * form - of bread and wine,'
which is, on this account, the * partaking or commu-

the Flesh of Christ and drink His Blood," &:c. — Exhort, in Com-
munion Office. " Grant us therefore, gracious Lord, so to eat
the Flesh of Thy dear Son," Sec. — Prayer before Consecration.
The term flesh " is only used in this chapter of S. John.

^ '* Who although He be God and Man, yet He is not two,
but one Christ ; . . . one altogether, not by confusion of Sub-
stance, but by unity of Person." — Athan. Creed.

' " The Body of Christ is given, taken, and eaten in the
Supper ... is received and eaten in the Supper." — Art. XXYHI.
*' The Body and Blood of Christ, which are veriiy and indeed
taken and received by the faithful in the Lord's Supper." — Cate-
chism. " The Holy Communion of the Body and Blood of our
Saviour Christ." — Exhort, in Communion Office. " We spiritu-
ally eat the Flesh of Christ and drink His Blood." — Ibid.
" Grant us, therefore, gracious Lord, so to eat the Flesh of Thy
dear Son Jesus Christ and to drink His Blood, that our sinful
bodies may be made clean by His Body." — Prayer before Con-
secration. " Grant that we receiving these Thy creatures of
bread and wine . . . may be partakers of His Most Blessed
Body and Blood." — Consecration. "Most heartily thank Thee
for that Thou dost vouchsafe to feed us . . . with the spiritual
food of the most precious Body and Blood of thy Son our
Saviour Jesus Christ." — Post Communion.

^ "The outward sign or form.''' — Catechism. "Hereafter
shall follow sermons ... of the due receiving of His Blessed
Body and Blood under the form of bread and wine." — Advertise-
ment at the end of the first book of Homilies.

nion of the Body and Blood of Christ.' She believes
that the Eucharist is not the sign ^ of an absent Body,
and that those who partake of it receive not merely
the figure \ or shadow, or sign of Christ's Body, but
the reahty itself And, as Christ's Divine and Human
Natures are inseparably united, so she believes that
we receive in the Eucharist, not only the Flesh ^ and
Blood of Christ, but Christ Himself, both God and
Man. Resting on these words, * The bread which we
break is it not the communion of the Body of Christ V
and again, 'I will not drink henceforth of the fruit
of the vine ;' she holds that the nature ^ of the bread
and wine continues after consecration, and therefore

' 1 Cor. X. 16. Art. XXVIII. "Thus much we must be
sure to hold, that in the Supper of the Lord there is no vain
ceremony, no bare sign, no untrue figure of a thing absent." —
Horn, xxvii. p. 1 .

* The faithful receive not only the outward Sacrament, but
the spiritual thing also ; not the figure but the truth ; not the
shadow only, but the body." — lb. Bishop Poynet says " Corpus
Christi et Veritas et figura est : Veritas dum Corpus Christi et
sanguis virtute Spiritus Sancti in virtute ipsius ex panis et vini
substantia eflBcitur : figura vero est id quod exterius sentitur." —
Diallacticon, p. 6.

* " He hath given His Son our Saviour Jesus Christ, not only
to die for us, but also to be our spiritual food and sustenance in
that Holy Sacrament." — Exhortation in Communion Office. "In
no wise are they partakers of Christ." — Art. XXIX.

^ " The sacramental bread and wine remain still in their very
natural substances." — Declaration at end of Communion Office.
*' If the consecrated bread or wine be all spent." — See Rubric in
same. " The terrene and earthly creatures which remain." —
Hom. xxvii. p. 1. "The bread which we break," &c. — Art.
XXVIII.

rejects transubstantiation, or ' the change ^ of the
substance,' which supposes the nature of bread en-
tirely to cease by consecration. As a necessary con-
sequence of the preceding truths, and admonished
by Christ Himself, * It is the spirit that quickeneth,
the flesh profiteth nothing : the words that I speak
unto you they are spirit and they are life ;' she holds
that the Presence (and therefore the eating) of
Christ's Body and Blood, though true, is altogether
' heavenly ^ and spiritual,' of a kind which is inex-
plicable by any carnal or earthly experience or imagi-
nation : even as the Sonship of the Eternal Word
of God, and His Incarnation, and the Procession of
the Holy Spirit, are immeasurable by human under-
standings.

" Believing according to the Scriptures, that Christ
ascended ^ in His natural Body into Heaven, and shall
only come from thence at the end of the world ; she
rejects, for this reason, as well as the last, any such
real Presence of Christ's Body and Blood as is cor-
poral ^ or organical, that is, according to the known

" Transubstantiation (or the change of the substance of
bread and wine) in the Supper of the Lord, cannot be proved by
holy writ; but is repugnant to the plain words of Scripture," &c.
—Art. XXVIII.

* " The Body of Christ is given, taken, and eaten in the
Supper, only after an Heavenly and spiritual manner." — Art.
XXVIII.

^ " He sitteth on the right hand of the Father, God Almighty ;
from whence He shall come to judge the quick and the dead." —
Athan. Creed.

* " No adoration is intended or ought to be done . . . unto any

and earthly mode of existence of a body. Resting
on the Divine promise, * Whoso eateth My Flesh and
drinketh My Blood hath eternal life,' she regards it as
the more pious ^ and probable opinion, that the wicked,
those who are totally devoid of true and living faith,
do not partake of the Holy Flesh of Christ in the
Eucharist, God withdrawing from them so * divine ^ '
a gift, and not permitting His enemies to partake of
it. And hence she holds, that such a faith is ' the
means by which the Body of Christ is received and
eaten,* * a necessary instrument in all these holy
ceremonies because it is the essential qualification
on our parts, without which that body is not received ;
and because * without faith it is impossible to please
God

Following the example of our Lord Jesus Christ,
and of the Apostles, and supported by their autho-
rity, she believes that * the blessing ^ ' or * consecra-

corporal Presence of Christ's natural Flesh and Blood." — Declar.
after Communion Office.

^ ** The wicked, and such as be void of a lively faith, although
they do carnally and visibly press with their teeth . . . the Sacra-
ment of the Body and Blood of Christ, yet in no wise are they
partakers of Christ." — Art. XXIX.

^ " Which being so divine and comfortable a thing to them
who receive it worthily." — Exhort, in Com. Office.

* Horn, xxvii. p. 1. Art. XXVIII. Bossuet says, "that this
assertion of the Article is certainly true, provided the reception
be understood of a useful reception in the sense of St. John
speaking of Jesus Christ: 'His own received Him not,' though
He was in the midst of them ; i. e. they did not receive His doc-
trine nor His grace." — Variat. x. sect. vi.

" Beginning at ' our Saviour Christ,' &c. for the blessing of

tion ^ ' of the bread and wine is not without effect,
but that it operates a real change: for when the
Sacrament is thus perfected, she regards it as so
* divine a thing,' so 'heavenly a food,' that we must
not 'presume^' to approach it with unprepared minds,
and that sinners, although they only partake of the
bread and wine, partake of them to their own con-
demnation ^ because they impiously disregard the
Lord's Body, which is truly present in that Sacra-
ment. Hence it is that the Church beheving firmly
in the real Presence of the * precious ^ and Blessed
Body and Blood of our Saviour Jesus Christ,' speaks

the bread, and at * likewise after supper,' &c. for the blessing of
the cup." — Rubric in Com. Office.

® "The Priest . . . shall say the prayer of consecration,^^ —
Rubric Com. Office. " If the consecrated bread and wine be all
spent . . , the Priest is to consecrate more." — Rubric, Ibid. "If
any remain of that w'hich was consecrated . . . the priest, and
such other, &c. . . . shall immediately after the blessing, reve-
rently eat and drink the same." — Rubric, ibid.

' " Which being ... so dangerous to them that will presume
to receive it unworthily." — Exhort, in Com. Off. "St. Paul
exhorteth all persons diligently to try and examine themselves,
before they 'presume to eat of that bread and drink of that cup."
— Ibid. " We do not presume to come to this Thy Table, mer-
ciful Lord, trusting in our own righteousness, but in Thy mani-
fold and great mercies." — Prayer before Consecration.

" " So is the danger great if we receive the same unworthily.
For then we are guilty of the Body and Blood of Christ our
Saviour ; we eat and drink our own damnation, not considering
the Lord's Body ; we kindle God's wrath against us ; we provoke
Him to plague us with divers diseases and sundry kinds of
death." — Exhort, in Com. Office.

^ Prayer before Consecration. Post Communion prayer.

F 2

of tlie Eucharist as * high ' and holy mysteries,' ex-
horts us to consider the ' dignity of that holy mys-
tery V that 'heavenly feast,' that * holy Table,' * the ^
banquet of that most Heavenly food,' even *the
King of kings' Table ^' "

But as to the mode of the Presence, following
the Divines of our Church, and, as I believe, the
Fathers of the Church, I have never thought, or
rather I have withheld my thoughts. To repeat now
words which I used as appealing to the Church of
England from the judgments of those who had power
here : " My ^ own belief was cast (so to speak) in
the mould of the minds of Bishop Andrewes and
Archbishop Bramhall, which I regarded as the type
of the teaching of our Church. From them origi-
nally, and with them, I learnt to receive in their
literal sense, our Blessed Lord's solemn words, * This
is My Body,' and from them, while I believe the
consecrated elements to become, by virtue of His
consecrating words, truly and really, yet spiritually
and in an ineffable w^ay. His Body and Blood, I learnt
also to withhold my thoughts as to the mode of this
great mystery, ^but * as a Mystery ' to ' adore it.'
With the Fathers then and our own great Divines,
(explaining, as I believe, the true meaning of our
Church,) I could not but speak of the consecrated
elements, as being, what, since He has so called them,

' Exhort. Com. Office. Horn, xxvii. p. 1.

^ Ibid. ^ Ibid. * Horn, xxvii. p. 1.

* Preface to Serm. on Holy Eucharist, p. 4.

I believe tliem to become, His Body and Blood ; and
I feared not, that, using their language, I should,
when speaking of Divine and 'spiritual' things, be
thought to mean otherwise than * spiritually,' or
having disclaimed all thoughts as to the mode of
their being, that any should suppose I meant a mode
which our Church disallows."

I have then, in my adapted books, retained the
words " under the form of Bread and Wine," be-
cause they are the words used in the Homilies, "of the
due receiving of His blessed Body and Blood under
the form of Bread and Wine." I have meant them
in the same sense in which the Homilies use them,
and have used them because they were there used.
I have never taught any thing physical, corporeal,
carnal, but spiritual, sacramental, Divine, ineffable.
And when I have said, as I could not but acknow-
ledge, that I could not see how the Roman Catholics
could mean less by "the accidents of bread and
wine" than we by the substance, this was not to
draw our doctrine to theirs but theirs to ours. If it
be granted, as they must grant, that all the natural
properties remain, size, form, solidity, the same dis-
tribution of particles, whereof the elements are
composed, the same natural powers of nourishment or
exhilaration, the same effect upon the nervous system
and every other physical property, I do not know what
remains, which we mean to affirm and they to deny.
But I have said this, not as adopting their mode of
explanation ; which is not acknowledged by the

Greek Church any more than by our own, but as
hoping that our differences were not irreconcilable,
and that we are condemning a popular physical
interpretation, which they cannot consistently hold.
I mention this because I have acknowledged this,
when consulted. I have said that it appears from our
Article itself that it condemns Transubstantiation,
in the sense of implying a physical change. This
appears from the words, " is repugnant to the plain
words of Scripture," i. e, in that it entitles the con-
secrated element, " bread ^ ; " " overthroweth the
nature of a Sacrament," in that a Sacrament is " a
sign of a sacred thing," and on this view, the sign
would be the thing itself. If any imply not a phy-
sical change, the Article does not apply to them.

I may give here Archdeacon Wilberforce's recent
summary, premising only that, in justice to him, the
whole note, which contains the ground of it, ought to
be studied^

"The bread which we 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." 1 Cor. x.
16, 17.

' Doctrine of the Incarnation, Ed. 3. note on ex. p. 543 sqq.
It may here be briefly said, that the groundwork of the passage
is the entirely distinct meaning of the words " matter " and
'* material," " substance " and " substantial," " as used by those
who adopt the Baconian, and those who adopt the Aristotelian
habits of thought." " The Baconian" (and such is our popular
language) " will speak of that which is material in man as equi-
valent with that which the senses can discern ; or he will define
matter to be that of which our senses are fitted to take cogni-

"The questions of most real moment upon this
subject" [" our Lord's Sacramental Presence"]
" would seem to be — first, Whether our Lord is
truly present, as is affirmed in this work, or whether
the transaction is a mere appeal to our imagination ?
Secondly, If our Lord be truly present, is it under
those conditions in which He is an object to the
senses of men, /. e. as above defined, materially, or in
some other manner? The Church of England, in
denying Tmnsubstantiation, means apparently to
deny a material presence, for she explains the subject
by saying that there is no * Corporal Presence of
Christ's natural Flesh and Blood:' and she states, as
her ground for this assertion, that 'the truth of
Christ's natural body' requires it to be in one place;
/. e. that it is subject to these conditions, which ren-
der it a suitable object for the senses of mortals.
She means to deny, therefore, that our Lord's natural
body is in such sort present as that we should discern
those things of which we partake to be flesh and
blood, were not the senses of men supernaturally
withholden from discerning a glorified body. How
far it is correct to say that this notion is affirmed by
others, it forms no part of the present work to
inquire."

On the subject of the Adoration of our Lord at

zance." The Aristotelian means by " substance," " an abstract
notion which the intellect obtains by disregarding those accidents,
by which one individual of a class is distinguished from others."
" The ideas," thus, " have no relation to one another."

the Holy Eucharist, I have simply, I believe, on one
occasion, retained the words, " Adore Him with pro-
found reverence." I had disclaimed " language ^ on
this great mystery, implying (to speak reverently) a
local confinement and humiliation of Him Who
vouchsafes to feed us with Himself, which the Fa-
thers would not, certainly do not, use." I fully
accept the words of the Rubric at the end of our
Communion Service, that " no Adoration is intended,
or ought to be done, either unto the sacramental
Bread and Wine there bodily received, or unto any
Corporal [z. e. Physical, carnal] 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 Chris-
tians) ; [this would be acknowledged by Roman
Catholics themselves;] and the natural Body and
Blood of our Saviour Christ are in Heaven, and not
here; it being against the truth of Christ's natural
Body to be at one time in more places than one."

I have explained the word " Corporal" by " carnal"
or " physical," because the framers of this rubric deli-
berately rejected the denial of the words " real and
essential," which stood in the first articles under Ed-
ward VI., and substituted the word " corporal." " For
a real Presence of the Body and Blood of Christ in
the Eucharist," says Wheatley, " is what our Church

^ Advertisement to Paradise for the Christian Soul, p. vii.

frequently asserts in this very office of Communion,
in her Articles, in her Homilies, and her Catechism."
But the statement, that " Christ's Natural Body is
in Heaven, not on earth," is the received doctrine,
not of schoolmen only, but even of the Council of
Trent. And so far from the Sacramental Presence
of our Lord at all implying any Natural Presence of
His Body, Divines even of the Roman Church have
ruled that it even excludes it. " From the nature
of the thing," says Lugo^ "the Sacramental Pre-
sence of Christ doth not require any Natural Pre-
sence of Christ." And he assigns as a reason the
very reason assigned in the Rubric, "any definitive
adequate Presence implies, that the subject is in
such wise there as not to be elsewhere ; therefore the
Sacramental Presence of Christ doth not in itself
require the Natural Presence ; yea, rather it in itself
requireth that Christ hath not any other Presence
than that."

It is matter of faith that the Natural Body of our
Lord is at the Right Hand of God, " circumscribed"
in place, "in a certain place of Heaven," says St.
Augustine ^ " on account of the mode of a true Body."
" Doubt ^ not," he says, " that the Man Christ Jesus
is now there, whence He shall come; and hold in
memory and keep faithfully the Christian profession,

^ De Sacr. Eiich. Disp. v. sect. 8.
' Ep. 187 ad Dard. § 41.

^ lb. § 10. Hugo de S. Victore extracts from this Episde his
de Sacr. 1. 2. p. 1. c. 13.

* He rose again from the dead, ascended into heaven,
sitteth on the Right Hand of the Father, and shall
not 'come' from any place than 'thence to judge
both quick and dead.' And He shall so come, as
the Angels' words testify, as He was seen to go into
heaven, i, e. in the same form and substance of the
flesh to which He gave immortality, but took not
away its nature. According to this Form, He is not
to be thought to be diffused every where. For we
must beware that we do not so establish the Divinity
of the Man as to take away the flesh of His Body.
For it followeth not, that that which is in God is
every where in such wise as God is. God and Man
are One Person, and Both is One Christ Jesus ; every
where by that which is God, in heaven by that which
is Man." Whence Alexander Alensis ^ says, that
" Christ, according to His Human Nature, is locally
in heaven, personally in the Word, sacramentally on
the Altar." He allows also that " these * two things
must be conceded, that Christ as circumscribed or
locally is contained in heaven; He is not contained,
as circumscribed or locally, under the Sacrament."
And Aquinas allows the other argument of the
Rubric, " No ^ body can be in several places at once ;
this does not belong even to an angel ; for by the
same reason it might be every where. But the
Body of Christ is a true body, and is in heaven."

^ De Sacr. Euch. qu. 10. memb. 7. art. 3 § 7.

' lb. Resol. p. 358.

= p. 3. q. 75. art. 1. n. 3.

His answer is, That ^ the Body of Christ is not
in that manner in this Sacrament, as a body in
place, which in its dimensions is commensurate with
place ; but in a certain special manner, proper to
this Sacrament. Whence we say that the Body
of Christ is on different altars, not as in different
places, but as in the Sacrament. Whereby we do
not mean that Christ is there only as in a sign,
although the Sacrament is in the nature of a
sign ; but w^e understand that the Body of Christ is
here, according to the mode proper to this Sacra-
ment." And again, he speaks of " the ^ presence of
the Body of Christ, as it is spiritually, /. e. invisibly,
and by the virtue of His Spirit," which He contrasts
with the w^ay in which " it is present by the mode of
a body, i. e, in its visible form." But this Presence,
w^hich is not circumscribed, not local, not after the
mode of a body, but spiritual only and Sacramental,
is, so far, no other than our Divines have contended
for. The Council of Trent itself (as I said) asserts,
that " our Saviour ^ Himself always sits on the Right
Hand of the Father, according to the natural mode
of being," and asserts only that " He is sacramentally
present with us in many other places with His sub-
stance, in that manner of being, which although we
can scarcely express in words, we can still, with
thought enlightened by faith attain as possible to
God, and ought most firmly to believe." Would

' lb. ad 3. ' lb. ad 4. ' Sess. 13 de Euch. c. 1.

that they had left it thus not expressed by words,
and that both might have received with reverence
the ineffable Presence of our Lord, to be our Food,
and thus " to dwell in us and we in Him, be one
with us and we with Him," without defining the
mode !

It was in this way that I thought of the Adoration
of our Lord in the Holy Eucharist, in the words
wiiich I have quoted, not as confined or contained in
place, much less so as to involve any worship of the
consecrated elements. But believing Him to be
present, I believed, with the Ancient Church, that
He was to be adored as Present. It is the well-
known saying of St. Augustine, " No one eateth that
Flesh, unless he have first adored ^" " The ^ rich also
have adored the body of the humility of their Lord ;
they are not, like the poor, satisfied, so as to imitate
Him, yet they have worshipped." I cannot think
that these words, any more than those of St. Chry-
sostom, which are adduced controversially, imply any
local adoration ; I had no such thought in my mind.
But, believing that He was then in an especial man-
ner present, I could not but think that we knelt,

^ In Ps. xcviii. § 9. Roman Catholic controversialists supply
** adored i/." But St. Augustine is simply interpreting the words
of Psalm xxii. 26. 29 of the Holy Eucharist. " The poor shall
eat and be satisfied." All such as be fat upon earth have eaten
and worshipped." There is no ground to supply " /^," in
St. Augustine's words, since it may not be supplied in the Psalm
itself, which St. Augustine is explaining.

^ On Ps. xxi. Enarr. 1.

not only as receiving so great a Gift, but in reve-
rence for His Presence. " Think," says St. Chrysos-
tom ^ " with what honour thou hast been honoured,
what Table thou enjoyest. What the angels tremble
when they behold, and do not even dare fearlessly
to gaze on, on account of the flash of brightness
streaming forth thence, with This are we nourished,
with This are we commingled, and become the one
body and one flesh of Christ."

Let me quote the words of three unsuspected
WTiters in our Church :

" The ^ second is an act of adoration and reverence,
when he looks upon that good hand, that hath con-
secrated, for the use of the Church, the memorial of
these great things. Since, by the special appoint-
ment of my God, these representatives are brought
in hither for this Church, and among the rest for me,
I must mind what Israel did when the cloud filled
the tabernacle. I will not fail to worship God as
soon as these sacraments and Gospel-clouds appear
in the sanctuary. Neither the ark, nor any clouds,
were ever adored in Israel ; but sure it is, the ark
was considered quite otherwise than an ordinary
chest, and the cloud than a vapour, as soon as God
had hallowed them to be the signs of His Presence.
Therefore, as the former people did never see the
temple or the cloud, but that presently at that sight

' In S. Matt. Horn. 82 (al. 83) § 5.

' Dr. Brevint, quoted in the Bishop of Oxford's Eucharistica,
p. 157.

they used to throw themselves on their faces, so I
will never behold these better and surer Sacraments
of the glorious mercies of God, but as soon as I see
them used in the Church to that holy purpose that
Christ hath consecrated them to, I will not fail to
remember my Saviour, whom these Sacraments do

represent."

" If* Christ be in a special and mysterious manner
present in these * holy mysteries,' as the infinite ma-
jority of Christians have at all times firmly and fer-
vently believed, according to the more simple and
unrestrained interpretation of Holy Scripture ; the
truly religious man cannot but be profoundly im-
pressed with sentiments of awe and veneration in
the more immediate presence of the Divine Saviour
of the world. He will feel with the patriarch : How
dreadful is this place ! ' this is none other but the
house of God, and this is the gate of heaven.' Nor
will he need the voice of God to say : ' Put off thy
shoes from thy feet: for the place whereon thou
standest is holy ground.' Now there is every reason
to believe, that of those who intended their worship
at the elevation^ to be directed to Christ, as more
immediately present in the holy Eucharist; many

^ Palmer's Treatise on the Church, Vol. I. p. 314.

= Mr. Palmer is vindicating the Church of Rome as a Church,
from the charge of idolatry founded on the elevation of the Host.
I have quoted these words in illustration only, how he conceives
that adoration at the sacrament may be simply directed " to Christ
Himself." This is, of course, quite unconnected with the prac-
tice of the elevation, which is not here in question.

directed it simply to Christ Himself, and not to the
external part of the Sacrament, whether substance
or species."

The third, one of our greatest names, Bishop
Andre wes, I will give as quoted by Archdeacon
Wilberforce, from whom I take it. I give the intro-
ductory words as fully as I can here, although, to do
him justice, the whole context ought to be studied.

" In respect, then, to the two points which have
been especial subjects of discussion, it may be said,
first, that the presence of our Lord's Body and Blood
is not a material presence ; that, so far as Christ's
Body is a fitting object for the senses, or a natural
body, it is in Heaven. This is understood to be the
truth asserted by the Church of England, when she
denies the doctrine of Transubstantiation ; she is
using the term substantial as equivalent to material
or natural, and not referring to any metaphysical
sense which may be given to it. But, secondly, our
Lord's Body and Blood, though not materially, are
yet truly and really present in the consecrated ele-
ments. They are not present in place or by outline,
as though His Body were a mere body, but by reason
of those spiritual properties, which render His Flesh
IwoTTowc, as S. Cyril expresses it, and which belong
to it, because it is aCofxa irvzvfxaTiKov. So that, with-
out adoring the elements, or recognising any corporal
presence of Christ, men may fully concur in the
words of Bishop Andrewes : 'Nos^ vero, et in mys-

^ Responsio ad. Apol. Bellarm. p. 195. Bishop Andrewes

teriis Carnem Christi adoramus, cum Ambrosio : et
non id sed eum, qui super altare colitur. Nec Carnem
manducamus, quin adoremus prius cum Augustino.
.... Et sacramentum tamen nulli adoramus.' "

IV. " By your introduction of Roman Catholic
books adapted to the use of our Church."

On this subject I recollect that your Lordship
made observations in a charge some years ago, al-
though I recollect (but I forget on what ground) that
I thought that your observations related to one in
your Lordship's Diocese, rather than to myself. I
may own, perhaps, that I thought that your Lordship
was hardly acquainted with the class of minds for
whom those books were intended, as I, from circum-
stances, was ; and that you could not know to how
great an extent Roman Catholic books of devotion,
morals, religious biography, on the spiritual life, doc-
trine, and, perhaps, more than all, controversy, are
circulated among our people. At the very time that
I was preparing my plan for the publication of trans-
lated books, adapted for the use of the English
Church, I heard that there was another plan of the
same kind on foot to publish similar works un-

had said just before, " Christ Himself the Substance [res] of the
Sacrament, in and with the Sacrament, out of and without the
Sacrament, is wherever He is, to be adored. But the king
[James, whom he was defending] laid down that Christ truly
present in the Eucharist, is also truly to be adored, i. e. the
substance of the Sacrament ; but not the Sacrament, i. e. the
earthly part, as Irenaeus ; the visible, as Augustine."

adapted. Those who had formed it made way for
mine, and abandoned their own \ In early days, I
had seen Massillon, Bourdaloue, Flechier, admitted
into private gentlemen's libraries ; and Dean Stan-
hope's " adaptation" of Parson's Directory, as well as
of Thomas a Kempis, were among our household
books of devotional reading. Part of the Spiritual
Combat" had been translated and " adapted" to our
use by an earlier and well-known author, Dr. Lucas.

There was a craving awakened which could not be
suppHed at once ; and if it was left unsupplied,
would supply itself in works, in which, combined
with so much which is good and holy, devout and
instructive, there were other elements, which, as an
English Churchman, I did not receive, nor could
wish to be introduced among us.

I thought certainly, and still for myself think, that
there is no ground why we should not borrow from
the rest of the Western Church works of piety or
devotion, so far as they do not clash with the prin-
ciples of our own. Nor do I see that it is necessarily
immodest for an individual Priest and Minister of
God's Word to employ, as to a private book of devo-
tion, the principles upon which the compilers of our
Prayer Book acted as to the Breviary and Missal.
Apart from the mode of execution, it seems to me
nothing intrinsically wrong, that one individual should

^ Surin's ''Foundations of a Spiritual Life" came in this way
into my hands. I should hardly have ventured, upon my own re-
sponsibility, to publish a book aiming at such total self-abnegation.

undertake for private use, what a number of indi-
viduals did for the v^^hole Church. The Prayer Book
is an adaptation of the Breviary and Missal, and in
the special services, of other books "for the use
of the English Church," the Compilers freely em-
ployed the materials before them, translating them
freely, combining, altering them at times, according
to a certain standard. I am not now saying that I
succeeded in what I attempted, although I do think
that "The Spiritual Combat" and "The Paradise
for the Christian Soul" are treasures of spiritual ex-
perience and devotion. I mean only, that I did not
see any thing in what I did, different in principle
from the compilation of the English Prayer Book, or
from earlier or more recent attempts of individuals,
as Dr. Lucas and Dean Stanhope.

My wish was to publish, from those writers whom
God had raised up as lights of the Church in dif-
ferent countries, works in different portions of prac-
tical or devotional theology, which might so far make
a whole, and supply in a form, adapted to the chil-
dren of our Church, what they needed. It seems to
me, that it would cast no slur upon our English
divines, if we added to them, from Portugal, Father
Thomas, on the Passion of our Lord ; or from Spain,
the practical wisdom of Rodriguez and Louis of Gra-
nada ; or the meditations of De Ponte ; or from
Italy, " the Spiritual Combat ;" and " the Paradise of
the Christian Soul," from Belgium ; or from France,
St. Francois de Sales, or the self-examinations of

Tronson, &c. It could not, I thought, be construed
into a derogation of our own writers, if I endeavoured
to reunite with them some of the most eminent of
those whom in other parts of our Western Christen-
dom God had employed to teach His people holiness
and the love of Himself.

Indeed, books of the Roman Church have been
published or " adapted " for the use of our people at
different times ever since the Reformation. Prynne,
in his charges against Laud, mentions that S. Fran-
cois de Sales' " Introduction to a Devout Life" had
been, about 1622, "translated^ into English by a
Protestant [Laud says ® " Dr. James "], who left out
all the Popery and superstition couched therein,
reserving only w^hat was orthodox and pious, w^hich
w^as licensed for the Presse and printed by Nicholas
Oakes." So then in this " adapted" form, it re-
ceived a Bishop's licence. Prynne's charge against
Laud is, that the Archbishop's Chaplain, Dr. Hay-
wood, licensed, not the "adapted" but the unadapted
form of it, the previous translation by a Jesuit J. Y.
about 1637. Dr. Haywood had previously been
examined before the Star Chamber as to this book ;
his defence was that he had " adapted " it, and that
the re-publication of the original translation, was a
trick of the printer " to work mischief," Laud says,
"to my chaplain and myself." This adaptation is

* Canterburie's Doom, p. 187.

' Hist, of Troubles and trial of Archbishop Laud, p. 363. " He
had corrected Sales in all Popish points before he licensed it."

G 2

mentioned also in the Proclamation, which Laud
" caused^ His Majesty to publish," recalling the book.

Prynne also objected to Laud the licensing - of
" The Epistle of Christ to a devout soul " by Lans-
pergius, which Laud answers, was " licensed ^ at
London House by Dr. Weeks," Chaplain to the
Bishop of London.

In this short account by Prynne, we have the
Bishops and Archbishops sanctioning the adaptation
of Roman books.

Before the close of the preceding century, in
1598, a work of Father Luis of Granada was pub-
lished under the title " Granados Spiritual and hea-
venlie Exercises," and " an exposition of Psalm 51,
Englished by Francis Meres, Master of Artes of
both Universities, and Student in Divinitie."

In his preface to the former he thus speaks: —
" I present these divine and celestiall meditations
which may doe as much good in England as they have
done in Spayne, Portugall, Italy, Fraunce, and Ger-
manie. Lodovicus Granatensis, the author of these
heavenlie and spyrituall meditations, hath so cun-
ningly pourtrayed in this Treatise the myseris and
calamities of this lyfe, and with such divine elo-
quence depainted the future blessedness of the
other, that for stile liee seems to mee another Cicero,
and for sound and emphaticall persuasion a second
Paule. Whose divine spirit and heavenly writing as
it hath moved the Italians ... to translate his works

' Pi^nne 1. c. ' p. 188. ' p. 362.

into theyr language, and INIichael of Isselt to con-
vert them into Latine, and Ph. Doberniner into the
Germaine tongue, so also hath it moved me to
digest them into English, that now at the length
our country might enjoy that rare jewel which those
famous countries doe so highly prize."

In Laud's own time, a. d. 1633, the fourth edition
of another work of Granada's was published under
the title, "A Paradise of Prayers containing the
purity of devotion and meditation, gathered out of
all the spirituall exercises of Lewes of Granado ;
and englished for the benefit of the Christian reader."
(1633). 4th Ed.

In the preface, the translator says, " the godly
meditations and prayers of that learned and religious
divine Lewes de Granado, were long since devested
from their Spanish habit, for their efficacy and ex-
cellency, suted in our English attire, and for the
benifit of God's children and servants, received and
layd up into the Sanctuary and treasury of our
Church, not as a popish relique, but as a precious
jewell of inestimable price and valew; so that for
any ignorant or overcurious or carping Christian
any way to question eyther the worth of this reve-
rend author, or the validity of these his pious and
elegant labours, it is directly to quarrell with the
truth, and maliciously to deny the brightness and
clarity of the Sunne when he is in his hottest meri-
dian and in the Verticall poynt of his most resplend-
ent lustre and glory." He speaks also of " the for-

mer impressions of this booke, having received
favourable applause of all religious and zealous
spirits."

In the same century, nearly contemporaneously,
a work of Nicole was translated and "adapted" by
two laymen, Locke, and (as it has been conjectured)
the pious philosopher, Robert Boyle. The fourth
edition of the translation, which has been thought
to have been published by Boyle, under the title,
" Moral essays on many important duties, written in
French by Messieurs du Port Royal, and done into
English by a person of quality," was published in
J 724: that by Locke remained in MS. until 1828.
A writer in the Christian Observer, in 1819, who
first drew attention to Locke's translation, conjec-
tured it to come from " that renowned school of sanc-
tity and learning — Port Royal."

While writing this, I am reminded that Arcli-
deacon Churton ^ has shown, that the substance of
the " Contemplations on the State of Man," ascribed
to Jeremy Taylor, a.d. 1684, is taken from the
work of Nieremberg % a pious Spanish Jesuit. We

* Letter to Joshua Watson, Esq.

^ His work was translated into Latin a.d. 1654, at Madrid
(Sotwel Bibl. Soc. Jes. p. 444,) seventeen years before Taylor's
death. Archd. C, however, thinks that the " Contemplations"
are taken from Sir Vivian Mullineaux* translation from the
Spanish, "since revised by J. W.," a.d. 1672, five years after
Taylor's death. The title would rather lead one to think that
the translation had appeared before. Any how, in twelve years,
a mistake may have arisen, so that we need not think the com-
piler a forger.

have been, for nearly two centuries, reading this
borrowed work as Bishop Taylor's. "Ten editions
were sold in the next half century," while the origi-
nal translation of it was forgotten. In 1654, bad
been published ''two excellent discourses of, 1. Tem-
perance and Patience, 2. Life and Death," written in
Latin by Johan. Euseb. Xierembergius, Englished
by Henry Vaughan, a poet and layman in South
Wales.

"The Introduction to a devout life" was again
published, in an "adapted" form, by Dr. Xicholl,
A.D. 1700, as "translated and reformed." In his
unsatisfactory notice "on the rise and progress of
spiritual books in the Romish Church," he remarks,
as a good sign amid the decay of piety, that so many
spiritual books had been published, both by our own
wTiters, and writers "abroad." He speaks of the
favourable reception of these last among us ; and
his tone will show that he was not prejudiced in
their favour. " Not only greater numbers of the
Treatises upon those subjects wrote by our own
Divines, have been published and bought up, but
many others which were wrote abroad have been
translated into English ; and, notwithstanding the
great and deserved aversion which this nation has
to Popery, yet the Books of their Divines upon
Devotional and practical subjects, have met with as
favourable reception among us, as if the authors had
been of a better religion."

He himself, in conclusion, gives not, indeed, the

highest sort of praise to the book which he
" adapted ;" but still praises it, as far as he entered
into it.

"The devotional pieces of our present aMthors
[S. Francois de Sales], Kempis, Card. Beliajnine,
&c., are wrote with discretion as well as warmth :
and, setting aside the points peculiar to their reli-
gion, may be very beneficial to Christian souls.

" As to Sales' Introduction, it must be said by every
one who reads it, there are to be found a great
many very excellent Christian rules for a good life,
with many curious and uncommon reflections upon
moral duties, and well-chosen arguments for the
practice of them ; and the style withal is so fami-
liar, easy, and inviting, that I am of opinion few
people can begin to read the book without going
through with it. For the natural and pretty similes
and apposite examples, together with a peculiar
tenderness and good humour in the expression, are
very entertaining. I think I have left nothing
standing in this edition which is directly contrary to
the Articles of our Church, and am of opinion it
may now be used with safety and edification, and pro-
bably most people will be the better for reading it."

About the same time^ Dr. Lucas, the admired
author of the work on "religious perfection," "re-

^ The third part of his work, " Enquiry after human hap-
piness." The edition of the " Spiritual Combat" must have been
a work of his advanced life. The second edition, which he re-
vised, was published in 1710. His earliest work was in 1677,
his latest probably in 1717.

vised and recommended," a translation of the *' Spi-
ritual Combat," from its Spanish form, as attributed
to John de Castaniza. He savs of it, in a letter to
the translator, "The book itself is writ with a spirit
of true piety, and in a little compass, and a very
good order, contains a great many excellent direc-
tions for the conquest of all inordinate appetites,
and the attaining a true conformity to the Divine
Will : I heartily wish it may meet with the success
you aim at."

The translator says ; " There are many books where-
in this Divine Wisdom is more largely taught ; but
the way of attaining being so briefly and familiarly
comprised in this little book, it may be thought of
more service to such as want either leisure or
capacity to look over bigger volumes. This, with
the desire of some friends, put me upon translating
and printing a second relation of this little treatise,
whereby I hope I have done the author no wrong,
in any material part, though I have taken the liberty
of leaving out, or altering some few places, that
might otherwise have prejudiced a well-minded
reader."

In 1707, Dr. Hickes edited two translations^ of
w^orks on the education of young women, the one by
Fenelon, the other by a M. de la Chetaney.

^ Instructions for the Education of a daughter, by the Author
of Teleniachus ; to which is added, a small tract of instructions
for the Conduct of young ladies of the highest rank, [by M. de
la Chetaney,] with Suitable devotions annexed. Done into Eng-
lish and revised by Dr. George Hickes. London, 1707.

An unpublished treatise of Fenelon, on Christian
Perfection, and other pieces, were translated at the
end of the life of Bourbon, Prince of Conti (1711).

In 1720, John Ball, late lecturer of St. Bartholo-
mew's the Less," published the " Art of dying well,
written originally in Latin by Card. Bellarmine."

In his preface he says ; " I shall not distrust the
reader's judgment so far, as to imagine that he will
dislike the Book on the account of the Authour,
and not rather consider what he has wrote upon the
subject, than who it was that wrote it, and then I
persuade myself that I shall have no occasion to
make any apology for the publication of it. For a
wise and a good man will be willing to receive
instruction from whatsoever hand it comes.

" Any pretence that there have been other excel-
lent discourses publish'd on the same subject, I
believe, can be no reasonable objection against this ;
because the contemplation of death may be very
well manag'd by different authors, as the same pros-
pect may be finely drawn by different hands.

" Wherever my Author goes off into the Romish
innovations, I have attempted to give him another
turn. I must further own that I have taken
some liberty, where it was proper, to enlarge his
thoughts."

His book is, perhaps, like Dean Stanhope's, rather
a paraphrase than a translation, in which he inserts
as well as omits, according to his own judgment. It
is the more remarkable that he himself translates

the rhythm of Aquinas, Adoro Te devote, latens
Deltas. I may cite also a passage on confession,
which is entirely his own.

" But ^ besides this Confession of sin to God,
there is another kind of Confession also, which has
been the constant practice of the Christian Church
in all ages, and which is of singular benefit and
advantage; and that is, to lay open the whole state
and condition of the soul to the priest. This prac-
tice is of great service in many respects ; in the 1st
place, as it highly promotes the peace and quiet of
men in thus unburthening their consciences ; 2ndly,
in that the Priest, by this means, is better informed
of the spiritual necessities of men ; and consequently
that he is qualified to adapt his advice to them with
more success. And, 3rdly, that the person so Con-
fessing, will be better qualified to receive the benefit
of Absolution ; for God, who has the first and only
right of forgiving sins, hath deputed this power to
His Ambassadors here, to pronounce this Absolution.
St. Ambrose, in his comment on the 38th Psalm,
says, ' that he that denies this power to the priest is
no better than a Novatian.' St. Cyprian is entirely

^ L. 2. c. 6. He adds, c. 7, " Having recited this Hymn in
the most devout manner, and made Confession of his sins to
God ; and having also received Absolution, and the blessing
from the Priest, let the sick person with all humility and reve-
rence make use of this, or the like expression, ' Lord, I am not
worthy that Thou shouldest come under my roof ;' and then,
having received the Holy Communion, let him add, ' Into Thy
Hands, O God, I commend my spirit."

of the same opinion. This power is derived down
from the Apostles, to whom it was first delegated,
to their successors. The Original Commission is,
* Whosesoever sins ye remit, they are remitted unto
them ; and whosesoever sins ye retain, they are re-
tained.' John XX. 23. Whosoever, therefore, assents
to the doctrines of the Christian Church, or believes
the authority of the Ancient Fathers, or the Word
of God, as revealed in the Scriptures, cannot deny
this power of the Priest ; and if the power of Abso-
lution be indisputable, and it be farther certain, that
God has entrusted him with the dispensation of so
great a blessing ; the inference from the whole is,
that men should use the means which God has
appointed, to ascertain that blessing to them."

In the bad times of the last century, Wesley,
together with works of Fathers and Divines of the
English Church, and Lutherans and Non-Con-
formists, still published in his "Christian Library"
treatises from the Roman Church. Such are four-
teen " Spiritual Letters," by Don Juan d'Avila ;
Molinos' "Spiritual Guide;" "Life of Gregory
Lopez," by Father Francis Losa ; " Fenelon on the
love of God," and that remarkable and beautiful
book, " Letters and conversations of Brother Law-
rence," which has since been published separately ^.

Later still, in the present century, "Pascal's

" Conversations and Letters of Brother Lawrence concerning
the Presence of God, translated from the French. London :
Hatchard and Son, 1824.

thoughts" were published, with omissions (/. e,
"adapted"), in Edinburgh'; and "Sermons" of
JNIassillon, and selections from him ^ and "Thoughts"
by him.

I have not mentioned a Kempis, because he
has lonof been so domiciliated amono-st us. But
his name again carries back this principle of adapta-
tion to the 16th century. The devout translator,
in 1677, in speaking of previous translations, men-
tions one under Queen Ehzabeth.

" In Queen Elizabeth's reign it was translated
into English, and more than once published by Mr.
Rogers, who dedicated it to the then Lord Chancel-
lor, Bromley." . . .

He adds, " Of latter years the English editions
have been more exact and perfect : those in London
seem to have been according to the prints at Paris,
except some short differences in a few places in the
Three bookes, and the leaving out of some passages
in the fourth book (and one passage in the first)
which related to some customs and orders, or to
some external rites in the Roman administration of
the Eucharist."

In 1639, the translation was corrected and amended

^ By the Rev. Edw. Craig, 1835. He "does not hesitate to
avow that he has withheld a few passages which occur occasion-
ally, on the subject of the peculiar tenets of the Romish Church."

^ Selections from his works. Hatchard, 1826. " Select Ser-
mons, translated from Massillon by Rutton Morris." Nisbet,
1830 The translator entitles himself, translator of Pensees de
Massillon.

by William Page, Chaplain to Walter, Bishop of
Winchester, dedicated to the Bishop, and printed by
the Printer to the University of Oxford ^. In his
dedication he says,

" I must confesse to the glory of God and mine
own comfort, that I have profitted more in the
course of Christianity by the perusal of this one
small book of devotion, than by turning over many
volumes of controversies. For I found in it great
motives to self-deniall, humility, obedience, and de-
votion ; to humility in ourselves, to obedience to-
wards superiors, to devotion towards God.

"Because the Authour thereof was too much
addicted to one side, I made bold to leave out that
which might offend any Christian palate, and have
endeavoured that it should look with an equall and
impartiall eye upon all good Christians. And it
were to be wished that we had more bookes in this
kind, and that we did especially apply ourselves to
such kinde of books ; for men now adaies are immo-
derately wedded to their own opinions, they labour
to dispute well, not to live well, and delight more
in books of controversy to strengthen them on that
side they are, then in books of devotion to teach
them what each good Christian should be."

The pious translator of 1677, who entitled it

' The Imitation of Christ, written in Latin by Thomas a
Kempis, and the translations of it corrected and amended.
Printed at Oxford, 1639, by Leonard Lichfield, printer to the
famous Universitie, for Edw. Forrest.

" The Christian's Pattern, or a Divine treatise of the
Imitation of Christ," appears, from his Preface, to
have entered truly into the spirit of a Kempis. I
may mention his Frontispiece also, since some decry
all such emblems as if they appealed too much to
the senses. It is a burning heart, with wings, upon
an Altar, with a Cross, (around which the serpent is
entwined as dead), arising out of the heart; and
above, the Pelican feeding its young ones with its own
Blood, and rays of light shining down from the
Name

In 1714, it was paraphrased by Dean Stanhope.
Even among the Presbyterians, Dr. Chalmers edited
the three first books, omitting the fourth on the
Holy Eucharist. I need not mention a later edition,
by one rightly beloved. A few years ago, there was
published a Companion* to the Christian's pattern,
by Thos. a Kempis.

"This production," the translator says, "is dis-
tinct from the well-known 'Imitation of Christ,'
and may be considered as a supplement to it, con-
taining, in a small compass, the most excellent
passages which are to be found in the other works
of Thos. a Kempis."

I do not mean by producing this list, to say that
these Editors proceeded in the same way as myself,
or to justify the details of any thing which I have
done. I only mean, that the principle of " adapt-

* Translated from the German of Tersteegen by Samuel
Jackson, Esq., 1831.

ing" books from other portions of the Christian
Church, has been, ever since the Reformation, re-
cognized and acted upon in the English Church;
that it has not been thought a privilege of the
English Church to be "totus teres atque rotundus"
in itself, and to have no need of the other portions of
the body of Christ ; or that whereas, through other por-
tions of the Western Church, whatsoever God gives
in one portion, belongs to all the rest, we alone were
complete in ourselves, and could not profit by any
practical experience, or knowledge of God's word,
or fruits of meditation, or fervour of piety, which
God, Who " distributetli to every one severally as
He wills," may have taught to hearts, which, out of
the compass of these isles. He drew to Himself,
and had bound them to Him by the everlasting bonds
of His love.

In explanation of what I intended, (however I
may have failed in executing what I hoped,) I may
extract some parts of what I said in the first of
the books which T have thus edited, and in the last.

" The^ object of the following little work, and of any
others of the like sort which it may be permitted to
the Editor to publish, is to meet, as far as may be,
some of the wants which the mighty stirring of
minds within our Church for some time passed has
created. Such stirrings always leave something to
be supplied. God mostly sets the heart in motion,
makes her feel her want of somewhat out of herself

^ i\vrillon, Guide to Lent, Preface, p. v. vi.

and beyond all created beings, her need of Himself,
Who alone can fill her ; but how to attain to Him,
He leaves most often to the guidance of others.
Having brought her to the Holy City, He withdraws
His star for a time, and leaves it to the Church to
point her to Bethlehem ; although He will ever ac-
company her on the way, and His light will in the
end stream on the place where she shall find Whom
she seeks, the Living Bread, Who came dow^n from
heaven, and she shall know the Object of her search,
as well by hidden and heavenly tokens made known
to herself alone, as by the teaching of the Church
out of the Holy Scriptures.

" In the present time there is a craving after a
higher life ; stricter and more abiding penitence ;
deeper and fuller devotion ; mental prayer ; medita-
tion upon God and His Holy ^lysteries ; more in-
ward love to Him ; oneness of will with Him in all
things ; more habitual recollection in Him amid the
duties of daily life ; entire consecration to God ;
deadness to self and to the w^orld ; growth in the
several Christian graces in detail ; self-knowledge in
order to victory over self ; daily strife ; stricter con-
formity with our Lord's blessed Commandments and
all-holy Life, sympathy with His Passion, ' the fellow-
ship of His sufferings,' oneness with Him. Yet in
all, people feel that they lack instruction; they see
dimly w^hat God would have of them, — they see not
how to set about it

" The ^ Editor, then, wished to minister through
others what he was not qualified to provide himself.
Directions as to holy seasons, contemplation of our
Lord, guidance in the habits of meditation and
mental prayer, to self-knowledge, to penitence, the
spiritual life, the bearing of His Cross and con-
formity to Him, holy performance of the ordinary
actions of daily life. Divine love, enlarged and deeper
views of the Christian graces, were objects on which
he wished to furnish such assistance as he might, for
those who hunger after it.

" For both the large heads, under which these and
the like wants would fall, — contemplation and self-
discipline, — the spiritual writers of foreign Churches
have, as yet, some obvious advantages over our own ;
— for the discipline and knowledge of self, through
that knowledge of the human heart which results
from habitual confession ; for contemplation, in the
Monastic Orders, as joining, in all cases, contem-
plation and mental prayer with charity and mortifi-
cation

" It must ' be owned also, that our writers have,
for some time at least, or for the most part, drawn
too much from their own resources. The richest and
most thoughtful of our writers, such as Hooker, and
Andre wes, and Bishop Taylor, are precisely those w^ho
have most largely converted into the substance of
their own minds the thoughts of the saints and

lb. p. X. xi.

^ lb. p. xiii. — XV.

doctors who have been before. They have not only
produced, but re-produced ; like the scribe instructed
to the kingdom of heaven, bringing forth out of his
treasure things new and old. Yet, in the main, and
of late certainly, we seem to have been cut oW from
intercourse with those before as well as around us.
We have been severed from the ancient hills on
which the Sun of Righteousness aforetime rested,
and which He illumined, as well as from the plain
country round about us.

" Yet it was never meant that any portion of the
Christian Church should be thus insulated. What is
given by His good Spirit, at least what He has pre-
served, is not for one set of men or one nation only.
Whatever He has preserved, He has preserved for
our use ; whatever He has any where given to the
Church, He has given to the whole Church. It
belongs to us, as a portion of that Church. It were
an unthankful neglect of His gift, thus to think our-
selves self-sufficing, as though each national Church
were to be limited to the produce of its own soil, —
to exist for itself, as if * the Word of God came out
from it, or came to it only.'

" It has not been wholly so, even in far less hope-
ful days. Thomas a Kempis was received among us,
and made our own, and formed us to follow his and
our Master; Pascal's well of deep thoughts has
flowed among us without suspicion ; S. Francis de
Sales has taught many of us, ' the Love of God
Nicole has preached to us through the lips of those

H 2

100

least likely to adopt his words ; and even in those
sad times, when, as has been said, the angel of our
Church seemed to hover at the very outskirts of our
land, as ready to depart, the Apostolic Bishop Wilson
counted the devout author of ' The Spiritual Combat '
as one of ourselves ^.

"Still it may be well, at the very outset, in few
words to meet what may be felt as a conscientious
difficulty by some, who may dread lest the adaptation
of books of another Communion create an undue
sympathy with portions of doctrine foreign to our
Church, or with that Communion itself

"With regard to doctrine, there was little in the
present work which created any difficulty. A very
few sentences only (as far as the Editor recollects)
have been omitted or modified. And generally, in
books of the Continental Churches there are two
distinct classes ; some having so little of what is
foreign or would be painful to us, that one should
hardly be aware that they were not written for our
own people ; others, in which what is distressing or
would be strange to us meets us every where. Yet
to mention, once for all, the plan pursued as to these
works, the Editor could not think it consistent with

* " The learned and pious Bp. Taylor, the worthy and inge-
nious author of the ' Unbloody Sacrifice ;' the devout author of
the ' Spiritual Connbat,' &c., have recommended some such help
as this for the use and comfort of those devout souls who are
deprived of this holy Sacrament in the Church. And to those
we are indebted for this intimation." — Short and Easy Introduc-
tion to the Lord's Supper, Jin.

101

the commission he had received as a Pastor in this
portion of the Lord's flock, to lay aside the office of
guidance with which, however unworthy, he was, by
the condescension of God, invested. He could not
as far as in him lay turn any of the little ones in the
Church adrift into a large pasture to discriminate for
themselves. He has thought it his duty to omit, not
only what he could not himself receive, but even some
things which he could, which yet, he thought, would
have been most naturally, from whatever cause, in us
or in them, misconstrued

"The Editor^ felt no scruple then, in considering
the state of our Church alone, in any adaptations
which Christian wisdom or tenderness seemed to re-
quire. The works thus adapted, cannot, it must be
thought, promote sympathy with doctrines which do
not occur in them.

" With regard to the other possible objection, an
undue sympathy with the Churches from whom we
are separated, any such sympathy as w^ould lead
persons to forget their duties to the Church wherein
God in His mercy has placed them, and undervalue
His exceeding mercies to them in her and through
her, would indeed be very miserable. Yet such an
abuse is to be corrected by other means, not by mere
ignorance of God's gifts to other branches of the
Church, or by the refusal to profit by those gifts
when fitted to ourselves. On the contrary, since an
especial grace is promised to the lowly, and love is

^ lb. p. xvii. xviii.

102

the first-fruit of the Spirit, it must even be a benefit,
if, as time goes on, any such publications should con-
tribute to a kindlier feeling towards those Churches
through whose members we have been benefited, or
a more instructed estimate both of ourselves and of
them. An increasing tone of humility is one of the
most hopeful signs in God's dealings with our Church.
So may one hope, that as we humble ourselves, He
will exalt her to the office which, in the course of
His Providence, He seems to have marked out for
her. In the mean time, whatever really tends to the
holiness of her children, tends, in that same propor-
tion, to the real benefit of the Church."

I may add extracts from the Preface of the last
of these works, which I edited three years and a
half ago : —

" Three ' eventful years have now passed by, since
the Editor began adapting this little series of de-
votional works. He had a twofold object in it : first,
to supply with the sort of food their souls desired, a
class of minds who could not but be the objects of
the deeper sympathy, because, from the circumstances
of our times, they often know not where to find it ;
and secondly, to supply it to them in such form as
he conceived the Church of England, in which God
had vouchsafed to call him to minister to souls,
would give it to them. In a word, he wished both
to supply wants which he knew to exist, and to save
persons from the temptation of seeking out of the

^ Paradise of the Christian Soul, Advertisement, p. iii. — vi.

103

Church where God had placed them, what might be
supplied to them within her. And he hoped that
the very fact of ' adapting' these books 'to the use
of the English Church,' would carry with it its own
evidence that he did not wish to recommend to her
children any thing but what, according to the best of
his judgment, was in accordance with her principles.
His standard in so doing was not his own, but that
which the Homilies of the Church of England so
often inculcate, and her great Divines have followed,
what 'was believed and taught by the old holy
fathers and most ancient learned doctors, and re-
ceived by the old Primitive Church, which was most
uncorrupt and pure -.' This the Church of England,
who so often appeals to it in connexion with the
Word of God, certainly did not believe to be any
vague or uncertain rule. Nor, spurious passages
apart, is it. Here, after the Word of God, and as
its soundest expositors, has been, for these many
years, his chief delight and study. Directed to
Christian Antiquity by the Church in which he was
admitted to minister, in her was his soul fed as in a
large pasture, in her was at rest. To her, as having
the pure tradition of Apostolic teaching, and, in her
consentient witness. Apostolic authority, he yielded
his full faith. In her he was as in his home. Her's
was to him his native lanofuao-e. In her he souofht
all he wished to know, and in her found it. Her
thoughts, her exposition of Holy Scripture, her faith,

^ Homilies, B. ii. Serra. ii. 1, init.

104

are his. Nothing jarred there. What she said, he
wished in his measure to say ; what she rejected, he
rejected ; where she was doubtful, he was content to
be doubtful with her ; what she knew not as part of
the faith, he could not receive as his ; where she was
silent, he had no wish to pry. And when these
troubled times came, in her, in another way, was his
rest. Taught, himself, by the Church of England,
and by her directed to Christian Antiquity, and find-
ing in her what he had been taught, (only, it is no
disparagement to say, more deeply than has been
common among us,) he could not think that they
whom the Church acknowledged as fathers, would
disown as children, those who so revered them.
However, for our common sins, the Church may now
be distracted, he felt that there was a real oneness
of faith and Christian principle between us and those
of old, as with those of other Churches now also, in
all things which have been matters of faith from the
first. *The hearts of the children were turned to
the fathers,' why not ' the hearts of the fathers to the
children?' Why should we think that they whom
we own as 'fathers,' would not, if now in the flesh,
and, if possible, more in their abode of love, own us
as children ?

" Neither then did it seem any presumptuous task,
as a private minister, to * adapt,' to the use of the
children of the English Church, private books of
edification, on the same principles, and in the same
way, as the Church of England had the public offices.

105

To^vards the English Church it did not seem un-
dutiful to think that she was not so independent of
all God's gifts in all other portions of the Church,
that nothing might be thence transferred with ad-
vantage to her. Members of her evidently thought
otherwise, since they borrowed for her, and are
largely borrowing for her, from much more question-
able sources, where the Sacraments are denied, and
rationalism more or less gleams through.

" Again, some writers, as Pascal, Nicole, S. Francis
de Sales, S. Charles Borromeo, a Kempis, (not to
speak of Fenelon, ^Massillon, and others,) have been
as household names among us. The * Imitation'
has been studied by devout minds, unconscious that
they were not studying the produce of our own
Communion.

" Yet neither did it seem wrong to the Editor, to
* adapt,' according to a definite rule, books which had
more of modern doctrine in them. For as to the
authors themselves, surely we must think that in
Paradise they must be glad that their writings, under
any condition, short of denial of the truth, should do
good to souls for whom, with them, Christ died.
They know not, in their rest and love there, the dis-
tractions and hard judgments in the Church here
below. Nor, if they here lived in a system, partly
unsanctioned by Holy Scripture and by the Primitive
Church, need we think that, holy as they were, the
Sight of God has not purged away some errors which
clave to them here. Nor need it, surely, seem either

106

presumptuous or arbitrary, to attempt to separate, by
a definite standard, that which is ancient from that
which is modern ; and since in all portions of the
Church, (with the exception of some few great
minds, as St. Bernard,) most has been learned from
our common ' fathers,' to retain what S. Augustine,
S. Chrysostom, or S. Ambrose say, or what has the
sanction of the whole undivided Church, and to omit
what belongs to a more recent teaching.

"This * definite standard' was, to the Editor,
Catholic Antiquity, regard being also had to the
tone of mind of the Church in which, by the mercy
of God, he has been admitted to minister

" Such instances^ may, perhaps, suffice to assure any
who may be anxious as to such an one as the Editor,
that he has had no thought of supplying, by instal-
ments, as it were, a teaching beyond that of the
Church, in which he has, by the undeserved good-
ness of Almighty God, been admitted to minister.
Nor did he even wish to introduce, by his private
act, whatever might, here and there, be found in
Christian Antiquity, in the ages which the English
Church had adopted as her pattern and guide. What
were matters of faith then, can alone be matters of
faith now; what w^ere * pious opinions' then, have
surely not ceased to be such now. One object alone
he had before him, to furnish to minds who were
yearning after deejier devotions, practical guidance,

^ Paradise of the Christian Soul, Advertisement, p. xi. xii.

107

a more spiritual and inward life, aids in passing holy
seasons aright, knowledge of themselves, modes of
meditating on the jNIysteries of the Faith and on
their Redeemer's love, books which might help them,
by the grace of God, whereby they might grow to
His praise and glory, in the courts of the house of
their God, where He had planted them. All the
errors in this, as in all besides, may He forgive.
Whom herein I wished to serve, expecting the dis-
praise of man, and seeking only the good of those
for whom He shed His Blood ! "

V. " By encouraging the use of rosaries and cru-
cifixes."

I very much regret that this statement was made
without explanation, because the idea which persons
ordinarily attach to " rosaries" is, probably, mumbling
over carelessly certain formal prayers, without much
minding how they are said, so that a certain number
are said ; and " crucifixes" are thought of, only as
objects of worship. Tyndall complains of those who
''patter [i.e. say Pater Nosters] all day with lips
only, ^that which the heart understandeth not."
"How blinde are they which think prayers to be
the pattering of many wordes." Beads and rosaries
are also in their minds connected with devotions to
the Blessed Virgin ; as Fox speaks of " the * rosarie
of our Ladle's Psalter," in which also the devotions
to the Blessed Virgin predominated over those to

* Fox, Acts, p. GG7.

108

God, as we hear of" 150^ Ave-Marias and 15 Paters
and Shakspeare so speaks, "to number Ave-Maries
on his beades ^"

I need not say to your Lordship that the devotions
which I recommended were nothing of this sort, and
that such devotions were excluded. My object in
the devotions which I edited in the Paradise, was
wholly of a different kind. Every one who has ex-
perienced great weakness, (such as illness, or long
fever, or sleeplessness will produce,) or when suffer-
ing under distractions, or in walking, will know how
much easier it is to say the same prayers over again
and again, than different prayers. The fewer words
or thoughts, the better suited for those in weakness
or suffering. Even a complex thought, or two
thoughts occurring in the same sentence, or two
images of God's nearness in trouble (as in Is. xliii. 2),
are too much at once for a weakened brain. It is a
rule as to those in sickness, that prayers should con-
tain as much as possible in as few words as possible.
The Name of Jesus itself, often repeated, is a volume
of prayer. But it is a relief also to the mind to

' Brevint, Saul and Samuel, c. 8.

^ Mr. Dodsworth, of course, did not intend to convey any im-
pression of this sort. He, doubtless, simply meant the devotions
in the Paradise, and forgot that his words, unexplained, might,
even naturally, be understood of the devotions which usually,
although not always, form part of the Rosary in the Roman
Church. Those in the " Rosarium, 33. Trinitatis a praeclaris
Theologis usitatum et commendatum," in the Paradisus P. 1, are
exclusively addressed to the Holy Trinity.

109

have some measure of its devotion. Most use this
in health. They pray, as it may be, in the morning
for half an hour, or for some definite time, longer
or shorter. They do not leave this to chance or
to the devotion of the moment. If they do, they
mostly pray less. They have, more or less, a rule
for their devotion. This was, I suppose, the origin
of the repetition of the Lord's Prayer. It was the
poor man's only prayer. And so he said it again
and again, and those who have said it earnestly
again and again, have found that they said it most
deeply, and from their inmost souls, the last time that
they said it. Would that all our peasantry said the
Lord's Prayer many times in the day ! There would
be much less of sin, and much more of devotion to
God and their Saviour. "We instruct," say our
ecclesiastical laws under King Canute, " that ' every
Christian man learn so that he may at least be able
to understand aright orthodox faith, and to learn the
Pater-noster and Creed : because with the one every
Christian man shall pray to God, and with the other
manifest orthodox faith. Christ Himself first sang
Pater-noster, and taught that prayer to His disciples.
And in that Divine prayer there are seven prayers.
Therewith, who inwardly sings it, he ever sends to
God Himself a message regarding every need a man
may have, either for this life, or for that to come.
But how, then, can any man ever inwardly pray to
God, unless he have inward true love for, and right

^ In Thorpe's Ancient Laws, i. p. 373.

110

belief in, God?" The Lord's Prayer is the Prayer-
Book of those who cannot read or remember prayers
which man has written. It contains, as the Bishons
under King Canute so beautifully said, " a message
to God regarding every need a man may have, either
for this life or for that to come." It may be made to
bear on the Mysteries of the Passion, by being said
in thought of them, and praying by virtue of them.
It may be a prayer for Holy Communion, or for our
daily food ; for personal conformity to the will of
God, in every accident of life, or for grace and
strength to perform it ; for deliverance from temp-
tation, or for perseverance to the end, and final de-
liverance from evil and the Evil one ; for the well-
being of the Church, or for the conversion of the
Heathen. The different paraphrases of it, such as
Bishop Wilson's or St. Augustine's, draw only single
draughts of living water out of its deep well. What-
ever longing be in the mind, all the words accord
with it, and express it more deeply than any other.

This main, earnest, longing of the heart becomes,
as it were, the key note to the whole prayer. As is
the key note, so will be the whole harmony. The
melody made to God will be the same ; but it may
be joyous or plaintive, or flow forth stilly and
equably. It may run through the whole compass
of human feeling. The petitions for the hallowing
of God's Name, the Coming of His kingdom, the
doing of His will, supply of our needs, forgiveness
for failures, strength proportioned to our trial, deli-

Ill

Yerance from evil in every circumstance of man's
long shifting being, express the one universal cry
of the rational creature to the Creator, of the re-
deemed to the Redeemer. He Who prepares the
heart, and His ear hearkeneth thereto. Who knoweth
our needs before we ask Him, Whose Ear is to our
secret heart more than to our voice, will well dis-
cern the meaning of our longings, as they ascend to
Him in that His Divine prayer. He Who heareth
the raven's one cry for all its wants, will not fail to
understand the heart's voice, if it ask that what it
lono's for should be accordino^ to His Will.

In all and each, the soul speaks to the Father
in the Son's own words ; and how, says St. Cyprian,
should it be sooner heard ?

There is nothing more mechanical in saying the
Lord's Prayer seven times consecutively, than in
saying it seven times in the course of the public
Service. They who have said it most devotionally
would most miss it, the seventh or the eighth time.
The mental application of the Lord's Prayer may
be as varied as our wants. Our Lord Himself
taught us, by His own Example, in that most bitter
hour of His Agony for us, that, in trouble which
overwhelms the soul, we need not look about for
many words in which to tell our Heavenly Father
our sufferings and our needs. " He left them, and
went away again, and prayed the third time, saying
the same words."

Or if, again, one may on such a subject refer to the
simplicity of childhood, since our Lord sets it forth

112

to us as a pattern, they, when they would plead
most earnestly with their parents, repeat the same
words. It is not then, at least, artificial to do so.
We have all felt how touching, or how hard to
refuse, the simple earnestness was, which used no
argument, save that of love, and the anxious repeti-
tion of its wish in the same simple words.

Again, human poetry, it may well be supposed,
appeals to fixed principles of human feelings, which
it calls out. Yet in every sort of human poetry,
which aims at encouraging, rousing, kindling man's
energy, or which appeals to his tenderer feelings,
war-songs, boat-songs, ballads, political (such as the
Jacobite) songs, (I need not mention more), no more
forcible way, is found, than to repeat as the " burden"
of the song some few simple, pathetic, or energetic
words. Yet this very poetry (it is the more to be
observed) is intended to act mainly upon minds of
the very same class, the simple and uninstructed.
Some of us may still recollect the effect of some
such tender cadence on our boyish or youthful
hearts.

Again, how, in the Psalms, which have always
been so large a part of the prayers of the Church, is
the same thought expressed, according to the very
structure of the verse, in the two divisions of it, on
the very ground that the petition becomes more
earnest by being repeated. It is the very struc-
ture of devotion, as used by sacred poets, speaking
" as they were moved by the Holy Ghost." It is
used alike in joy and in sorrow, in penitence and

113

thanksgiving, in earnest appeals to God, or in over-
flowing gladness. It is this very principle, which
gives the deep pathos to the structure of the Psalms.
At times, the words are the very same ; more com-
monly the thought is varied slightly in words, so as
to give variety to the mind, yet the substance of
the thought is the same.

And this, we may observe, is especially the cha-
racter of the very deepest Psalms, if one may so
speak. Psalms which touch or stir the very deepest
depths of our hearts. Such are, e. g, the peniten-
tial Psalms ; the rhythm of which is often, in this
very respect, much more striking in the Hebrew : —

'* Do not in Thine anger rebuke me,
And not in Thy wrath chasten me ;
Have mercy upon me, O Lord, for weak am I ;
Heal me, O Lord, for troubled are my bones,"

Or in Psalm xxxviii. : —

" For Thine arrows sink down in me.
And thine Hand sinketh down upon me.
No health in my flesh from the presence of Thy wrath ;
No soundness in my bones from the presence of my sin.
For my wickednesses are gone over my head
Like a heavy burden, they are too heavy for me."

It would be to transcribe the Psalter to give in-
stances ^ So extensive is this principle of what is
called " Hebrew parallelism," that critics who allow
themselves liberties as to the sacred text, have not
unfrequently proposed to alter it, when the two

* Lowth gives instances under the head Synonymous Paral-
lelism." Prelim. Diss, to Isaiah, p. xv. sqq.

114

members of the sentence do not seem to express
the same thought, but would, if some word were
slightly altered. But perhaps, it might be true to
say, that this repetition of the thought is most close
when the deepest feelings are uttered, whether of
sorrow, suffering, or of peace. It occurs alike in
Ps. vi. xxii. xxiii. xxv. Ixxxviii. Ixxxix. xcii. xcvi., in
the deep penitence of Ps. li., the trusting over-
whelmed sorrow of Ps. cii., or the exulting joyous-
ness of Ps. ciii., or Ps. cxlvii. — cl.

But, besides this general law, verses or parts of
verses are directly repeated in the Psalms and in
Isaiah ^ as the expression of a continued abiding
feeling, and a means of promoting it in those who
use them. No one can have read Ps. xlii. 5. 11,
and xliii. 5, without feeling how much is added by
the three-fold repetition of the self-expostulation
and firm resolve, " Why art thou cast down, O my
soul? and why art thou disquieted within me?
Hope thou in God : for I shall yet praise Him, who
is the health of my countenance, and my God."
And this because it is expressive of a truth, that the
soul after having been lifted up to God, still sinks
down again through its natural heaviness. Twice
the Psalmist lifts it up out of oppressive heaviness ;
the third time amid rising hope. The tenderness of
the Psalms, whereby God teaches us amid heavy
disquiet to turn to Him, would have been much

° c. ix. 12. 17. 21. X. 4. " For all this His anger is not
turned away, but His Hand is stretched out still."

115

diminished had not the same tender words been
thrice repeated.

So, again, in that affecting prayer for the Church,
the Vine which God had planted and nourished,
and then allowed to be wasted, all will have felt the
threefold appeal to God, " Turn us again, O Lord
God of Hosts, show the light of Thy Countenance,
and we shall be whole," which is varied only in the
titles given to God, expressive of increasing hope,
" O God," " O God of hosts," " O Lord God of
Hosts'." Yet the like repetition of joyous words,
equally give vent to exulting joy, as in Ps. Ixvii. 3.
5, " Let the people praise Thee, O God ; let all the
people praise Thee;" and in the twofold, "The
Lord of hosts is with us ; the God of Jacob is our
refuge ^"

Who has not felt, at least on the morning of the
Ascension, that triumphant burst ? —

** Lift up your heads, O ye gates,
And be ye lift up, ye everlasting doors :
And the King of Glory shall come in.
Who is the King of Glory ?
It is the Lord strong and mighty,
Even the Lord mighty in battle."

And then, who has not followed upwards that repe-
tition, as though he heard the echo of that first
marvelling question and response, sounding from
Heaven to Heaven, as our Lord ascended in our

» Ps. Ixxx. 3. 7. 19. ' Ps. xlvi. 7. 11.

I 2

116

Human Nature amid the admiration and awe of the
Heavenly Hosts, to the Right Hand of the Father,
until the wondrous tale of the condescension of our
God had encircled the whole compass of spiritual
being, now made one in Him, —

*' Lift up your heads, O ye gates,
And be ye lift up, ye everlasting doors :
And the King of Glory shall come in.
Who is the King of Glory ?
Even the Lord of Hosts,
He is the King of Glory."

Again, another Ascension Psalm is surely the
more triumphant, because it begins and ends with
the same words of praise, " O Lord ' our Governor,
how excellent is Thy Name in all the world." And
an Easter Psalm (so much does this repetition occur
in joyous Psalms) closes the two halves of prayer
and of deliverance with the same verse, " Set up
Thyself, O God, above the heavens, and thy glory
above all the earth." In other cases ^ the two verses
correspond with one another; but there is some
slight variation in the words, without impairing the
effect of the whole.

The most systematic Psalm, however, of this sort,

^ Ps. viii. 1. 9. * Ps. Ivii. 6. 12.

^ Ps. xlix. 12. 20 (where the variation is but of a single
letter, ^'•y xcix. 5. 9, w^here the first and last

clause is the same, with a remarkable cadence, in the Hebrew.
Again, in Ps. cxiv. 5. 6, the Apostrophe to the sea, the Jordan,
the mountains, the hills, is much more emphatic, because exactly
the same words are used as in ver. 3, 4.

117

is Psalm cxxxvi. ; but still not as an insulated case.
It contains the very words of Ps. cxxxv. 4. 10 — 12,
but separates them by its own peculiar " burden,"
"for His mercy endureth for ever." And none,
probably, have heard that twenty-sevenfold hymn
of praise, " for His mercy endureth for ever," brought
out by music (with which the Psalms were sung in
the temple-service), without feeling the force of a
few simple words, repeating again and again, un-
varyingly, the unvarying love of God. And these
very words, which form its burden, " for His mercy
endureth for ever," must have entered very deeply
into all Hebrew Psalmody. They are the charac-
teristic of the temple music which David appointed.
They form the close of the Psalm delivered by
David, when he brought back the ark ; he chose the
singers to "give thanks unto the Lord, for He is
good ; for His mercy endureth for ever ^" When
Solomon brought up the ark, it was "when they
lifted up their voice with the trumpets and cymbals
and instruments of music, and praised the Lord,
saying, For He is good ; for His mercy endureth for
ever: that then the house was filled with a cloud,
even the house of the Lord^" It again w^as the
praise when the fire came down to consume the
burnt-offering ; " they bowed themselves with their
faces to the ground upon the pavement, and wor-
shipped, and praised the Lord, saying; For He is

^ 1 Chron. xvi. 34.

' lb. xvi. 41. 2 Chron. vii. 6 ; v. 13.

118

good : for His mercy endure th for ever ^" Jelioslia-
phat, going out to battle with the great multitude
of the Ammonites, "appointed singers unto the
Lord, and that should praise the beauty of holiness,
as they went out before the army, and to say. Praise
the Lord ; for His mercy endureth for ever After
the restoration from the captivity, " they sang to-
gether by course in praising and giving thanks unto
the Lord ; because He is good, for His mercy en-
dureth for ever toward Israel

All must have observed, how the Psalter, which
began with the calm declaration of the blessedness
of the man, who keepeth from evil and delighteth
in the law of God, becomes more joyous at its
closed until the last Psalm but one, begins with
the sevenfold \ " Praise ye the Lord, Praise Him ;"
and the last with its twelvefold, " Praise ye the
Lord, Praise Him," sounds like the endless song of
the blessed, and our earthly Psalter dies away in
the sound, " Let all spirit praise the Lord not
flesh any longer, but "spirit," when we shall be
made like unto His Glorious Body, and all shall be
spiritual and filled with the fullness of God. But
again, that twelvefold "Praise ye the Lord" must
have dwelt on many hearts, who unknowingly speak
against the repetition of the same words.

This has been carried yet further by sacred music.

' 2 Chron. vii. 3. "2 Chron. xx. 21.

^ Ezra iii. 11. ^ Ps. cxliv. — cl.

^ See Bible Version.

119

It is the very basis of our anthems, and what are
technically called " services yet these have their
basis in a law of nature. Few, however little they
may understand of music (as myself), can have
heard Handel's anthem, dwelling tenderly on the
few simple words, " Lord, we trust alone in Thee,"
or that which closes with " God shall give His
people the blessing of peace," or that, " Enter not
into judgment with Thy servant O Lord, for in
Thy sight shall no man living be justified," or, in a
different style, the thrilling anthem which closes with
" The fear of the Lord, that is wisdom, and to depart
from evil, that is understanding;" or, again, that
swelling burst of praise, " We thank Thee, we thank
Thee, we thank Thee, and bless Thy Glorious Name
— none can, I think, have listened to them with-
out feeling how touching, or soothing, or devotional,
or penetrating an effect the varied repetition, again
and again, of the same words of Holy Scripture
may have. The memory of the cadence, as of a
soul passing into everlasting peace, peace, peace,"
dwells in the mind whenever the words occur ; and
the words, "In Thee Alone," "We trust Alone in
Thee," furnish one deep varied rest and repose in
God Himself, in God Alone. Thus, from the simple
utterance of childhood to the deepest knowledge of
the mystery of sound, whereby it moves the inmost
soul, there is one principle of the power excited over
the mind by the earnest repetition of the same sim-
ple words.

120

For the sake of illustration, I will set down the
words as they are actually sung. It is the character
of the music of all the cathedral or mother churches
in our Church. If it did not have an effect in rais-
ing the soul to God, elaborate music in God's house
would be profane. Yet this has been the fruit of
the study of devout minds; and it has a powerful
effect upon devout minds. No idea of the effect of
varied voices, of the rising and falling of the sounds,
the fulness of a chorus, or the tenderness of a single
voice, can of course be given, except by the ear
itself. I would here only set before the mind, the
repetition of the same devotional words as an ac-
knowledged principle in our Church. Some might
be able to conceive the deep pathos.

*' O Lord, we trust alone in Thee, alone in Thee, alone, alone
in Thee we trust, in Thee O Lord, in Thee O Lord, O Lord we
trust in Thee alone."

This is so sung by one voice, and then repeated
with full chorus.

" Enter not into judgment with Thy servant O Lord, for in
Thy sight, for in Thy sight, for in Thy sight shall no man living
be justified, for in Thy sight, for in Thy sight shall no man
living be justified." (Three times.)

Chorus : —

*' Now * therefore, our God, we thank Thee, we thank Thee,
we thank Thee, O God ; we thank Thee and praise Thy glorious
Name, we thank Thee and praise Thy Name, and praise Thy

* This is copied from the anthem, as written ; as sung, the
words " we thank Thee " are repeated yet more frequently.

121

Name, and praise Thy Name, we thank Thee, we thank Thee
and praise Thy glorious Name, we thank Thee, we thank Thee,
we thank Thee and praise Thy glorious Name, Thy glorious
Name, we thank Thee, we thank Thee O God, we thank Thee,
we thank Thee O God, and praise Thy glorious Name."

" I will dwell in the house of the Lord for ever, for ever, for
ever, for ever, for ever and ever, and I will dwell in the house of
the Lord for ever, for ever and ever, for ever and ever, for ever
and ever, for ever and ever, and I will dwell in the house for
ever, for ever, for ever and ever, for ever, for ever and ever."

" The Lord shall give strength unto His people, the Lord
shall give strength unto His people : the Lord shall give His
people the blessing of peace, peace. (Five Hallelujahs in Chorus.)
The Lord shall give His people the blessing of peace, peace,
peace, the Lord shall give His people the blessing of peace,
peace, peace, the blessing of peace."

" O put your trust in God, O put your trust in God, O put
your trust in God alway, alway, ye people ; pour out your hearts
before Him, pour out your hearts before Him, pour out your
hearts before Him, for God is our hope, God is our hope, God is
our hope, is our hope." (Twenty-eight Hallelujahs.)

The same law reappears in the simplest tunes
of our village Psalmody, in which the last line or
couplet is repeated, on no other principle than that
the mind dwells with pleasure on the last line of the
praise of God. It is a sort of echo, which the soul
does not willingly part with. And I have thought
that I have observed, even in the most untaught vil-
lage choirs, that there was perhaps especial feeling
expressed in these sounds of praise, thus taken up,
and anew repeated to God.

But it may be said that this is artificial, and that
prayer to God should be wholly natural. This is an

122

abuse of the word " artificial." For what proceeds
upon certain known laws of nature, or is regulated
by certain principles, is not therefore, in a bad sense,
artificial. The intricate rules of Greek metre are,
in one sense, artificial. They are, unless analysed,
perceived, in fact, only in that, when broken, the har-
mony is less perfect. The war-song of Tyrtseus was
not less, it was more, effective, because in an artificial
measure. The word of God has distinct rules of its
own. What could seem more artificial than an
alphabetic Psalm, i. e. a Psalm in which the succes-
sive verses began with the successive letters of the
alphabet? What could seem more artificial, if we
were not accustomed to it in God's word, than a
Psalm, divided into portions, all the verses in each
of which portions should begin with the same letter,
and in which (as a rule) the word "Thy" should
occur in almost every verse, and there should in
every verse be some word to designate the law, will,
revelation of Almighty God ? It might serve to
illustrate this artificialness, that, under one letter,
there is a sort of stanza, distinct in itself in a man-
ner, yet in which each of the eight verses, (the first
also,) of necessity, begins with the word "and," be-
cause two other words only begin with the letter
required K These would seem " very artificial," hard

^ Of the other stanzas of eight verses in Ps. cxix., in two,
seven verses begin with the same preposition ; in a third, six ;
in a fourth, the initial letter is furnished in seven cases by the use
of a conjugation which begins with it ; in a fifth, six times by the

123

laws under which a Psalm was to be formed. In
any other book but Holy Scripture, people would
say, " What a stiff, capricious law this ! how un-
natural to tie down the mind to begin with a certain
letter ! how can the soul pour itself out freely under
such restrictions as these?" And yet, under such
restrictions, have been written some of the tenderest,
deepest words of mourning, of instruction, of praise.

If any were bid to select a book of tender sym-
pathy, uttering the deepest feeling of sacred sorrow,
he could not but select the Lamentations of Jere-
miah. It is the voice of God Himself teaching us
how to grieve. Yet its four first chapters are alpha-
betic, and that in such order, that in the three first
chapters under each letter there are three sentences,
and in the third chapter each of the three sentences
begins with the same letter. The three first verses
are arranged under a ; the three next under b ; and
so on. This rule as to the letters few^ translators
have been able to retain ; but the peculiar rhythm
of the triplets, unusual in Hebrew, has aided, no
doubt, by its equable, gentle flow, the plaintiveness
of the words ^

Besides the Lamentations and the last chapter of

use of the feminine future ; in a sixth, five times by the mascu-
line future ; in a seventh, the same word is repeated five times ;
and four times in an eighth ; and the same root four times in a
ninth. Yet under such laws was that Psalm written, of such
wonderful depth, and its several parts so marvellously knit
together.

" This is noticed by Bishop Lowth, de Poesi Hebr. Prael. 22.

124

Proverbs, there are seven Psalms formed after this
method ; but so little has it produced any stiffness,
that (with the exception of the cxixth, which is
known to have been so written) an English reader
would not recognize which they are. They are,
indeed, rather remarkable, for their gentle, easy
flow, and for the simple energy of their words, on
the very ground that each verse, though connected
with the preceding, forms a whole in itself. And
yet Psalms xxv. xxxiv. and xxxvii. (which are of
this sort) do form wonderful wholes ; Ps. xxv., God's
leading on through chastisements, and Ps. xxxiv.
and xxxvii.. His unfailing mercies towards those who
trust Him, and the punishment of the wicked.
Ps. cxi. and cxii. again, are wonderful counterparts
of God's mercy to man, aad His grace in him.
Ps.cxlv. might almost be singled out, as one beautiful
simple strain of praise. And what could any say of
the cxixth Psalm? The whole Church of Christ
gives answer, which has prayed, commented, medi-
tated on this Psalm, more perhaps than on any other.
St. Ambrose^ speaks of it as the " sun with its full
light glowing with the meridian heat and St. Hilary
as " containing all the precepts of living, believing,
pleasing God," " the perfection of teaching and our
instruction;' and Theodoret, that "this Psalm suf-
ficeth to perfect in virtue those who long for perfect
virtue, and to rouse to zeal those who were living

^ The following are from the Prefaces to the several Comments,

125

in sloth, to refresh the dispirited and set in order the
relaxed, and, in a word, to apply an all-containing
medicine to the varied diseases of men." St. Augus-
tine delayed to comment on it, until he had finished
the whole Psalter, and then yielded only to the
" long and vehement urgency" of his friends, " be-
cause," he says, "as often soever as I essayed to
think thereon, it always exceeded the powers of my
intent thought."

But, apart from its deeper depths, none can have
used that Psalm, with the thought of speaking in
every verse after the three first, face to face to God,
and not have felt how wondrous a Psalm it is.

Again, it may not be artificial, that in Psalm Ixii.,
out of twelve verses, eight begin with the same
letter, and two more with a similar sound ; but it is
remarkable that half the verses begin with the same
word, signifying " only," " nothing but ^" It would
be thought artificial to lay down such a law for com-
position, that six verses should begin with the word
"only." And yet this Psalm might be singled out
by an English reader, as one of simple trust in God.
Yet the empasis deepens through this repetition.
One trust only has the righteous, in God ; one aim
only, the wicked, to overthrow him ; one only result
there is, the wicked are only vanity.

A mechanical structure, then, is no chain to those
who understand it. As well might one think that

* Ver. 1, Only unto God; 2, Only He; 4, Only — thy coun-
sel ; 5, Only to God ; 6, Only He ; 9, Only vanity.

126

the measured tread of the soldier was an hindrance
to his march ; that all the laws of melody were a
restraint to the soul of music ; that irregularity was
the only rule ; whereas most probably all which is
according- to the law of God, does move, in the order
of His Providence or His Grace, according to fixed
rules, and that only is irregular which is unruled and
unattuned by His Spirit. All things are stiff to
those unused to them. The rudiments of all things
are slowly learnt. We learn but slowly to use what,
when learnt, is used with almost lightning's speed.
One inexperienced cannot understand how what he
knows not should be so like nature to one well-
practised. Music is to the unskilful like a miraculous
unearthly gift. Mathematical combinations become
almost intuitive. We recognize this mistake very
readily in things which we ourselves know. We can
see that objections to "forms of prayer" as formal,
are like thinking that the body must hinder the
operations of the embodied soul.

It has commonly been thought that one eminent
object of this peculiarity in these Psalms was to fix
them the more upon the memory. They are not
easier to learn than other Psalms, except for the
fewness of the words ; nor would this apply to the
Lamentations. But as far as their structure does
aid the mind to recollect whether it have repeated
all the verses, it is precisely the same sort of help
as a rosary. Any how it is a witness that God, who
disdains not to speak to man's heart after the manner

127

of men, who used alike the simple beauty of history,
or the glowing richness of Isaiah, or the tenderness of
Jeremiah, to find access to the heart of man, did not
disdain the use of this simple, and, as it seems, arbi-
trary mechanism, for the service of man. It is as
condescending on the part of God to use the elo-
quence of the most fervid prophet as the mechanism
of the acrostic.

There is yet another ground which may be men-
tioned. No one can observe the use of numbers in
Holy Scripture, especially in the Old Testament;
how the use of certain numbers pervades the Hebrew
ritual, without being convinced that they have some
special meaning. Not to enter further now into so
large a subject (which I have naturally been called
upon to study), the numbers 3 and 7, 10 and 12, are
obviously, on the surface, symbolical in the Old Tes-
tament. All, I cannot doubt, have a mysterious
meaning of their own. This is recognized alike by
Jewish, Christian, Heathen, Antiquity. In Hea-
thenism, although corrupted by Pantheism, or idola-
try of nature, it still, in its basis, expresses a prin-
ciple of our nature, or is a relic of Paradise. It
has not been enough observed how, in parts of
the Hebrew Scriptures, especially the Psalter, the
words in each half sentence are often gathered into
certain numbers, especially that of three, which is,
in a varied way, the symbol of the Holy Trinity.

This, however, which is facilitated by the structure
of the sacred language, and was peculiar to it, was

128

but a further expression of what lay upon the sur-
face, and had been appointed by God Himself. In
the Old Testament, from its very object of inculcat-
ing the Unity of God, the doctrine of the Trinity
was necessarily veiled. But God Himself, in that
He directed that, day by day, the Priest should bless
in His Name by a threefold repetition of It, and yet
Himself calls it the placing of His own Name upon
them ^, while He taught them His Unity, prepared
them to believe in the Trinity. The words occupied
the same place as, in the Christian Church, the ex-
press blessing in the Name of the Three Persons, in
all our services^; it was a calling Their Name upon
them, as upon us in Holy Baptism ; it conveyed, day
by day. Their blessing, in fact, though not in distinct
words. As soon as the light of the Gospel is cast
upon it, it shines back with the full effulgence of
the Trinity. On the Jews, it impressed that there was
some mystery in the Divine Nature, as they them-

^ " The Lord bless thee, and keep thee ;

The Lord make His face to shine upon thee, and be gra-
cious unto thee ;

The Lord lift up His countenance upon thee, and give
thee peace.

And they shall put My Name upon the children of Israel,
and I will bless them." — Numb. vi. 24 — 27.
^ In the words of the New Testament, in the Daily and the
Burial Service, in other forms in the Holy Communion and in
Confirmation, in the Marriage Service. In the Commi nation
Service, perhaps, as taken out of the Law, nearly the Old Testa-
ment form is used ; in the Visitation of the Sick, a blessing is
prefixed, premising the doctrine of the Unity.

129

selves have noted, by marking the Sacred Name, in
this place, with three several accents. And this was,
again, the source of a remarkable phenomenon in
the Psalms, which carried on and impressed the
mystery, which it attests the sacred writers to have
been guided to feel. Themselves, blessed daily by
the threefold repetition of that Name, they, on dif-
ferent occasions, express in the same threefold way
their own debt to God, and praise Him. Blessed
secretly by the Trinity, they secretly bless and praise,
as they had been blessed.

This structure is the more remarkable in Hebrew,
because it breaks the parallelism, above spoken of,
which in different forms is so generally preserved.
For since the Hebrew^ verse consists mostly of two
divisions, the threefold praise of God occupies a
verse and a half, and the remaining half verse stands
by itself. In two of the Psalms this is twice re-
peated ; and the repetition of so remarkable a struc-
ture makes it the more evident that it is not acci-
dental. This w^ill be shown by setting down in-
stances : —

" 1 Give^ unto the Lord, O ye mighty,
Give unto the Lord glory and strength.
2 Give unto the Lord the glory due unto His Name ;
Worship the Lord in the beauty of holiness.

4 The Voice of the Lord is powerful,
The Voice of the Lord is full of majesty,

5 The Voice of the Lord breaketh the cedars ;
Yea, the Lord breaketh the cedars of Lebanon."

^ Ps. xxix. 1,2; 4, 5.

130

** 1 Sing^ unto the Lord a new song :
Sing unto the Lord, all the earth.
2 Sing unto the Lord, bless His Name :
Shew forth His salvation from day to day.

7 Give unto the Lord, O ye kindreds of the people,
Give unto the Lord glory and strength.

8 Give unto the Lord the glory due unto His Name ;
Bring an offering, and come into His courts."

" 9 O Israel*, trust in the Lord :
He is their help and their shield.

10 O House of Aaron, trust in the Lord:
He is their help and their shield.

1 1 Ye that fear the Lord, trust in the Lord :
He is their help and their shield."

"15 The^ voice of joy and health is in the dwellings of the
righteous :

The right Hand of the Lord bringeth mighty things to pass.
16 The right Hand of the Lord hath the pre-eminence :

The right Hand of the Lord bringeth mighty things to
pass."

It was a new revelation of that sacred Truth, when
Isaiah heard the seraphic hymn, " Holy, Holy, Holy,
Lord God of Sabaoth," and earnest minds must have
been led the rather to meditate on the mystery of
the Priestly blessing upon earth, when they learnt
that it was the echo of the song of the heavenly
Hosts, that they in Heaven blessed God in the same
form that we on earth are blessed by Him. It is
shallow, as well as profane, when some moderns have
attempted to remove this impressiveness, by advert-
ing to Jeremiah's threefold call " Earth ^, Earth,

' Ps. xcvi. 1,2; 7, 8.
^ Ps. cxviii. 15, 16.

' Ps. cxv. 9—11.
' Jer. xxii. 29.

131

Earth, hear the Word of the Lord" or " the ^ Temple
of the Lord, the temple of the Lord, the temple of
the Lord, are these ;" or " I ^ will overturn, overturn,
overturn." Rather, these, as being subsequent^ to
that vision, are doubtless in part formed upon it.
They do teach, though still veiled, how the Temple
of God is the Temple of the Trinity ; how, as the
fulness of blessing is in the Presence of the Ever-
blessed Trinity, so utter destruction is in Their
wrath.

This same structure occurs in two hymns in our
Prayer Book, the Te Deum, and the " Glory be to
God on High," in the Communion Service, which is,
I believe, in substance, the earliest Christian hymn
extant. The Te Deum, for the most part, remark-
ably falls into pairs. But after the song of the Che-
rubim and Seraphim, "Holy, Holy, Holy," itself, in
form, a confession of the Trinity, there follow the
threefold " Praise Thee:"—

'* The glorious company of the Apostles : praise Thee.
The goodly fellowship of the Prophets : praise Thee.
The noble army of Martyrs : praise Thee

vii. 4. ^ Ezek. xxi. 27.

" 2 Sam. xviii. 33 has also been referred to ; but although the
name of Absalom is repeated three times, that repetition is not
distinct, not being uniform ; the words " my son," which are
imited with it, being repeated before and after, and without
order. Affecting in itself, it has not this sort of impressive-
ness which consists in the distinct threefold repetition ; its being
threefold is matter of observation, not at once impressed. " O my
son Absalom, my son, my son Absalom ! Would I had died
for thee, O Absalom, my son, my son !"

K 2

132

which is the more remarkable, in that there follows
the mention of the whole Church throughout the
world, but the word is this time varied, as was the
case in Ps. xxix. and xcvi. In the confession of the
Trinity Itself—

" The Father : of an infinite Majesty ;
Thine honourable, true : and Only Son ;
Also the Holy Ghost : the Comforter :"

this was so natural as not to strike us, save for the
solemnity of the words, to which the cadence is sub-
ordinate. Still this form need not have been kept.
But it is remarkable that these are the only excep-
tions to the sort of distich in which the Te Deum
runs, unless our translators have purposely at the
close placed the " O Lord " at the beginning of the
verse, in order to close with a threefold prayer : —

" O Lord, have mercy upon us, have mercy upon us ;
O Lord, let Thy mercy lighten upon us, as our trust is in Thee.
O Lord, in Thee have I trusted ; let me never be confounded."

In the Athanasian Creed, (formerly called the
" Psalm Quicunque,") which has throughout a re-
markable rhythm, it may be observed that the con-
fession of the Trinity is in a different way cast into
this threefold form. It is said of the Three Persons
that They are — 1. Uncreate ; 2. Incomprehensible;
3. Eternal ; and then, inverting the order, it is denied
that there are three Eternals, Incomprehensibles,
Uncreated. Then again it resumes, that all Three
are — 1. Almighty; 2. God; 3. Lord; yet not Three
Almighties, Gods, Lords, but One.

183

That silent confession of the Trinity in the Kyrie
eleeson which we have retained,

Lord have mercy upon us !
Christ have mercy upon us !
Lord have mercy upon us !"

again ascends to very early ages of the Church. It
too evidences how conofenial it is to the heart of
man to express its deepest wants in few, brief, unex-
plained words.

The threefold repetition in the " Gloria in excelsis "
is the more remarkable, because it is addressed to
our Lord alone, and so the use of the number, as in
some places of Holy Scripture, is rather the habitual
expression of the mind, than has any direct bearing
upon doctrine. Yet in this short hymn there is the
threefold " that takest away the sins of the world,"
and the threefold ascription " Thou only art —

" that takest away the sins of the world: have mercy

upon us.

Thou that takest away the sins of the world : have mercy
upon us.

Thou that takest away the sins of the world : receive our
prayer."

and —

*• For Thou only art Holy ;

Thou only art the Lord ;

Thou only, O Christ, with the Holy Ghost, art Most
High, &c."

These hints may suffice, perhaps, to hinder some
from thinking it at once unnatural, and strained, and
formal, to use numbers in connexion with prayers.

134

The Lord's Prayer might be said devoutly three
times together, in thouglit of the Holy Trinity ; or
seven times, in thought of the reconciliation of God
to the world in Christ Jesus our Lord, and of our
eternal rest in Him ; or ten times, in thought of the
consummation of all things, when all things now
scattered shall be gathered into one in Him. And
who can venture to say, that if any one were de-
voutly to say the Lord's Prayer five times, in
thought of the Five Wounds which our Dear Lord
received for us, that he might not cherish His Pas-
sion more fervently ? Some who have done so have
found it.

Such were the uses of the Rosary formerly. It
was nothing more mechanical to say the Lord's
Prayer thirty times, than to pray for thirty minutes.
Practices which might seem distracting to those
unacquainted with them, are natural with use. The
saying of the Lord's Prayer has, before now, become
to the poor man rather a measure of time, than is
measured by time. In France and Spain, the peasant
was wont, of old, to describe the length of an action
by the number of " Our Fathers " which would
ordinarily be said in it. And this very fact is a
witness that it was said with uniformity and without
distractions ; since with distractions it would occupy
unequal spaces of time.

It was on this same principle, of frequent devout
repetition, that the devotions in " the Paradise for the
Christian Soul," alluded to by Mr. Dodsworth, were

135

formed. They are nothing more than devotions to
the Holy Trinity, or hymns to our Lord Jesus Christ,
or thanksgivings to Him for the Precious shed dings
of His Blood.

In the first of these, the words repeated are, the
verses, Rev. vii. 12 ; Isa. vi. 3 ; and the Gloria Patri.
I will set down the words, my Lord. They are, —
1. "Blessing, and glory, and wisdom, and thanks-
giving, and honour, and power, and might, be unto
our God for ever and ever." 2. " Holy, Holy, Holy,
is the Lord God of Sabaoth ; the whole earth is full
of His glory ;" and 3. " Glory be to the Father," &e.

Again, in the second, the devotions with which
the stanzas are interspersed are the Creed, the Lord's
Prayer, and the prayer from the Visitation of the
Sick, " O Saviour of the world. Who by Thy Cross
and Precious Blood hast redeemed us, save us and
help us, we humbly beseech Thee, O Lord."

Yet each stanza is a prayer to our Lord, recalling
to our mind and pleading to Him some separate
act of His Redeeming Love. Why should not,
amid these, our Lord's Prayer, or that earnest devo-
tion of our own Prayer Book, " O Saviour of the
World," &c. be said alternately ? If any like not
this or any other form of devotion, I have recom-
mended them, not to force themselves and not to
use it.

Let me set down three stanzas in explanation.
^ Advertisement to the Paradise, p. xii.

136

JESU ^ from Thy grave upraised,
Gladdening sight to hearts amazed,

Bidding fear and sorrow flee :
Grant, from sin's black sleep awaking,
From my soul earth's grave clothes shaking,

I may Thee in beauty see.

0 ^ahiouv oi ifft hiOvViS {as above).

" JESU, Who Thy servants' talk
Joinest in their mournful walk,

Knowing all. Thyself unknown :
Be Thou ever, Lord, beside me.
With Thine eye and counsel guide me
In the heart's deep converse shown.

OBt ^afaiour ot t]^e ioorllf.

" JESU, Thou Thy triumph ended.
To the Heaven of Heavens ascended,

Tak'st the Crown Thy pains have won :
Oh, that I Thyself may gain.
Cheer my course, my steps sustain,
Till my earthly race be run.

To myself, this interchange of the hymns, and the
earnest prayer in prose, would make the whole more
devotional, than the uninterrupted, rapid transition
from the subject of one stanza to that of another; in
which way each succeeding thought often effaces that
which preceded it

I may insert here what I said on this in my Pre-
face to that Part : —

"Almost the only alteration in this Part is the
substitution either of the Gloria Patri or of the
solemn Invocation in the Service for the Visitation

^ Paradise, § vi. p. 58.

137

of the Sick ; the former as a Thanksgiving to the
Holy Trinity for the mystery of man's redemption ;
the latter a deep cry for mercy, especially at that
last hour, to Himself our Redeemer, by that love
whereby He redeemed us. The object of these
pauses in the different devotions in which they
occur, is to concentrate the soul upon the previous
mystery or act of our Blessed Lord's Life or Passion,
in order that the meditation suggested may take
deeper hold of the mind, and the heart, gathering
itself up, pour itself out in more fervent love. For
the rapid transition from one mystery to another,
without any pause, would probably, for the most
part, rather confuse the mind than penetrate deeply
into it. It might even simply accustom it to the
thoughts, and diminish the hope of awakening that
deep yet tender reverence with which these myste-
ries should be dwelt upon. These sacred forms,
then, whether prayer or praise, are no mere repeti-
tion, except so far as the object of the prayer is the
same Saviour, the thanksgiving is the foretaste of
the endless Alleluia to the Infinite Object of all
love and adoration, and praise, the Holy Trinity.
The subject of prayer or praise is mentally varied by
each stanza or collect ; and the soul in each (as in
our Litany) pleads to its Redeemer some fresh act
of His own mercy ; or (although in the same words)
renders thanksgivings ever new as His mercies."

For these devotions I retained the title " rosary,"
because I found it. I hesitated about it, because it

138

is so often connected with the use of the Ave-Maria.
I finally kept it, because it was not necessarily con-
nected with those devotions : those devotions were
altogether excluded from my edition, and others
substituted ^ for them. In the book itself, it was
plain what was meant by a Rosary ; and until this
unexplained allusion to it, in Mr. Dodsworth's letter,
no one misunderstood it. As for the use of the
string of beads, called a Rosary, these devotions
could not be used with them. They need no such
external help, and do not even admit it.

Another form of these devotions does allow of it,
in that the same words are repeated ten times suc-
cessively, " Hail most sweet Lord, Jesus Christ, full
of grace, with Thee is mercy ! Blessed is Thy most
holy Life, Thy Passion and Thy Blood which for
us Thou sheddest — in Thy Circumcision ; in Thine
Agony," &c.

I might venture to say that none can tell whether
such repetitions would or would not increase his de-
votion, without using them ; nor does it follow, that,
because they would not aid him, they would not be
helpful to others.

But as to the actual " rosary," I may have been
asked by some five or six persons, wlio had them,
whether there was any harm in using them ? I
ascertained from these, what devotions they used with

^ I did not say for what these were substitutions, lest I should
suggest its use. It was chiefly the Ave Maria, but also another
Invocation of the Blessed Virgin.

139

them, and that there was nothing in those devotions,
foreign to the character of the English Church. I
know not how I could discourage a form of devotion
which they had found useful to them in fixing their
attention. Private devotion is left free every where.
Surely a priest would not be entitled to interfere
with a form of devotion in itself indifferent, but
through which the soul of the individual was more
fixed upon God. But I myself never recommended
the use of a rosary in this sense.

On the other hand, I have on different occasions
in public, and very often in private, spoken against,
discouraged, and prevented the use of any devotions
except to God Alone. I may repeat here what I said
in the Preface to the Paradise, which I have already
quoted, for which I have been already censured by
some who have left the English Church.

" I have, in every case, omitted all mention of
the Invocation of Saints. For, however it may be
explained by Roman Catholic controversialists, to
be no more than asking the prayers of members
of Christ yet in the flesh, still, in use, it is plainly
more ; for no one would ask those in the flesh to
* protect us from the enemy,' * receive us in the
hour of death,' ' lead us to the joy of Heaven,' * may
thy [the Blessed Virgin] abundant love cover the
multitude of sins,' ' heal my wounds, and to the mind
which asketh thee, give the gifts of graces ^' or use

* Or say, ' If I walk through the midst of tlie shadow ot
death, I will fear no evil, for she is with me. If war arise

140

any of the direct prayers for graces which God Alone
can bestow, which are common in Roman Catholic
devotions to the Blessed Virgin. No one can look
uncontroversially at such occasional addresses, as
there are to martyrs in the fourth century, (and those
chiefly prayers at their tombs through their interces-
sion for miraculous aid of God) and such books as
' the Glories of Mary,' * the Month of Mary,' and say
that the character of the modern reliance on, and
invocation of Saints was that of the Ancient Church.
No one could (it should be thought) observe how
through volumes of S. Augustine or S. Chrysostom,
there is no mention of any reliance except on Christ
Alone ; and how in modern books, S. Mary is held
out as ' the refuge of sinners,' as having * the goats
committed to her, as Christ the sheep,' as ' the throne
of grace ' to whom a sinner may have easier access
than to Christ \ and seriously say, that the ancient
and modern teaching and practice are the same. We
could preach whole volumes of the sermons of
S. Augustine or S. Chrysostom to our people to
their edification and without offence : were a Roman
Catholic preacher to confine himself to their preach-
ing, he would (it has been said among themselves) be

against me, in this will I be confident. If my father and mother
forsake me, the Mother of my Lord shall take me up.'

^ " Christ is not our Advocate only, but a Judge : and since
the just is scarcely secure, how shall a sinner go to Him, as an
Advocate ? Therefore God has provided us of an advocatress,
who is gentle and sweet, in whom nothing that is sharp is to be
found." — Antonin. quoted by Taylor, Dissuasive, 1. ii. 8.

141

regarded as * indevoiit towards S. Mary,' as ' one
whose religion was more of the head than of the
heart.' The Editor, then, has not ventured even
upon the outskirts of so vast a system, which, even
according to Roman Catholic testimony which he
has had, does practically occasion many uninstructed
minds to stop short in the mediation of S. !Mary,
when Holy Scripture is not even alleged, (as no text
for the invocation of saints either is or can be quoted
by Roman Catholic controversialists,) and primitive
antiquity is equally silent, (now that passages as to
S. JNIary once attributed to S. Athanasius, S. Augus-
tine, S. Ephrem, S. Chrysostom, under the shadow of
whose great names this system grew up, are acknow-
ledged to be spurious,) and the language of great
fathers (as S. Cyril of Alexandria) has to be ex-
plained away; there was no authority to which the
Editor dared to yield his faith. Taught by the
Church to receive that and that alone, as matter of
faith, which was part of the 'good deposit,' ' once for
all committed to the Saints,' and which had been
held * always, every where, and by all,' he did not
venture to receive what was confessedly of a more
recent origin, and whose tendency seemed at variance
w^ith Holy Scripture itself. While acknowledging
the 'authority of the Church in controversies of
faith,' (Art. XX.) be could not understand on what
ground that vast system, as to S. jNlary, could be
rested, except that of a new revelation. ' Develope-
ment' must surely apply to the expression, not to

142

the substance of belief. It must be the bringing
out in words of what was always inwardly held ; the
securing of the old, not the addition of any thing
new. However the language of the Church, on the
doctrine of the Holy Trinity, may have, in time, be-
come more fixed and definite, any one would think it
an impiety to imagine that S.John and S.Peter had not
received, and did not deliver, all which has ever since
been believed. He ' who lay on Jesus' Breast,' and
he on whose confession of faith the Church was built,
could not be ignorant of any thing belonging to that
faith ^ Neither can it be believed that they withheld
any thing belonging to that faiths To imagine either,
was, of old, accounted to be * subjecting^ Christ to
reproach.' Yet, it seems inconceivable that S. Pe-
ter, S. John, and S. Paul should have believed
what is now earnestly taught and believed upon
authority within the Roman Church, as to present
office of the Blessed Virgin, or that, believing it,
they could have written as {e. g.) S. Paul wrote
through the Holy Ghost, in the Epistle to the He-
brews ; or that, if Almighty God had willed it to be

^ ' For after that our Lord arose from the dead, and they were
endued with the power of the Holy Spirit coming upon them
from on high, they were fully filled as to all things, and had per-
fect knowledge.' ' It is unlawful to say that they preached before
they had perfect knowledge.' S. Iren. 3. 3. 1. ' According to
these [the heretics] Peter was imperfect ; imperfect also the other
Apostles. And were they to live again, they must needs become
the disciples of these, that they too may become perfect. But this
were absurd.' lb. 12. 7. See also in the same book ii. ult.

' Id. iii. 3. 5. ' Tert. de Prseser. Hser. c. 22.

143

believed in the Church, it should have been so
excluded from Holy Scripture, and the doctrine it-
self not have appeared for centuries. The editor
then, in a former work, while excluding invocations,
admitted what was involved in the word Oeotokoq, as
sanctioned by an (Ecumenical Council, to whose au-
thority the English Church yields unquestioning sub-
mission. In the present he has omitted the M'hole
second section ' of the Worship and Veneration of
the Blessed Virgin JNIary !' And, generally, for mem-
bers of the English Church, who desire the prayers
of the departed, it has to him ever seemed safest to
pray for them ^ to Him, ' of Whom and through
Whom and to Whom are all things,' our God and
our All, Who, according to the current Roman ex-
planation also, reveals to them the desire of those
below to have their prayers."

And now, my Lord, I might venture to ask any one
who has read or repeated this statement about me,
whether they imagined that this was all which was
meant by the use of " rosaries," — forms of devotion,
addressed to the Holy Trinity, or to our Lord, plead-
ing to Him His own Life and Sufferings and Death,
that He should have mercy upon us, and forgive our
sins, or give us His Graces ?

Of the same nature, I doubt not, is the misappre-
hension as to " the use of crucifixes." A crucifix may

^ I meant " express the desire for those prayers to God."

144

either (1) be worn near the heart, to remind us of
Jesus Christ and Him Crucified, or (2) it might be
used to fix the attention, by the sight of His Suffer-
ings for us, or to move the affections of love and con-
trition, by beholding Him as crucified for love of us ;
or (3) it might be an object not of reverence only (as
any representation of our Lord must be), but of
worship. I suppose that this last is what would be
commonly suggested to the minds of English people.

We, or at least English women, wear the pictures
of those they love. The miniature portrait of a child
is worn, full often, in memory of one out of sight.
Is it then a strange thing, that Christians should
wear, unseen by man, the Human resemblance of
Him Who died for them, to remind them, by its very
touch. Whose they are, Whom they should obey,
recalling their forgetfulness, (even as does the grave
look of an elder friend,) or, speaking to them, with-
out words, unheard by others, reminding them of His
love for them, that Christ died for us sinners ?

The objection cannot be merely to representations
of our Lord. Pictures of the Crucifixion abound
every where. If any representation of our Lord
were wrong, all would be. None are wrong in them-
selves. This is what I thought it right to explain,
While substituting in "the Spiritual Combat," the
words representation of Christ Crucified" for "Cru-
cifix," in order to suggest rather the use of pictures,
I said, " Neither ' the use of the Crucifix, nor of the

' Spiritual Combat, p. 198, note, ed. 2.

145

pictures of the Crucifixion, which are more common
among ourselves, can be in any way regarded as con-
trary to the second Commandment, when used to set
before the eyes the Divine Love and Suffer ings of
our Crucified Lord. For what is forbidden in that
commandment is to make for ourselves any likeness
of God : but to represent Christ Crucified is but to
exhibit the Human Form which for us and our
salvation He Himself took."

It may remove the prejudice of some, that in this
I had the remarkable concurrence of Dr. Arnold '-,
w^ho was naturally biassed in quite a contrary direc-
tion, yet was so alive to the truthful impressions of
human nature.

I do indeed think that it is unwise and uncha-
ritable needlessly to go against even mistaken pre-
judices. And for this very purpose I substituted, as
I said, the words " a representation of Christ
Crucified " for " the Crucifix." Strange it is, that

* Life of Dr. Arnold. (Quoted by Mr. Bennett, Letter to Lord
J. Russell, p. 36, 37.) Dr. Arnold says too broadly indeed, *' the
second commandment is in the letter utterly done away with by
the fact of the Incarnation." This it is not, for worship would
be forbidden now as then. But Dr. Arnold limits his words in
the context (as I did myself) to the making to ourselves repre-
sentations of Almighty God, although the language is somewhat
crude. " God (he says) has sanctioned one conceivable simili-
tude of Himself, when He declared Himself in the Person of
Christ." He who had seen the Son in the Flesh had seen the
Father ; yet then, too, they saw only *' the Form of a servant,"
which God the Son took, not His Invisible Godhead, nor any

similitude of the Father."

146

while, not the Lutheran only, but the united Lu-
theran and Reformed bodies in Prussia, have the
Crucifix upon their Communion Table, the very
name of a Crucifix amongst us awakens only thoughts
of idolatrous worship. There can, in principle, be
no difference between the Picture of the Crucifixion
and the Figure of Christ Crucified ; both alike set
before our eyes Christ Crucified ; the picture ordi-
narily, by aid of colour, sets forth His Sacred Form
and Countenance, and the Eyes which seem almost
to look on those who look on Him, more vividly to
the mind. Yet pictures of the Crucifixion are re-
ceived and beheld by all with reverence and love ;
the Crucifix, with dread of some wrong design in it.

This feeling, although inconsistent, I thought it
right to respect. I could not, when asked, but say
(as I said in the note above quoted, and as Dr.
Arnold said), that the Crucifix in itself was not for-
bidden by the second Commandment ; for the second
Commandment forbids us to make to ourselves any
likeness of the invisible God ; the Crucifix repre-
sents not the Son, in His Invisible Deity, but in
" the Form of a servant," which He took for us, and
in which "He became obedient unto Death, and
that, the Death of the Cross." Nor do I know any
thing to forbid an English Clergyman, either to wear
such a memorial of His Crucified Lord himself, or to
give it to others to wear, not ostentatiously, but
unseen by man, to recall the thought of Himself to
them. But further, neither can I think it wrong

147

for any one to pray, either with a picture of our
Lord Crucified, or a Crucifix before him, so that it
be used only to fix and deepen our thoughts of His
Dying Love, and make it present to us. This also
I have said, when asked. But as to this also I have
always spoken of the charity due to the prejudices
of others.

I need not say to your Lordship, that, not images
but the worship of images was forbidden either by
the Council of Frankfort to which we appeal, or by
the English Church. The Article says expressly
" worshipping and adoration as well as of images as
of reliques." Natural actions, tokens of love (such
as Dr. Arnold speaks of ^, and "rather envied the
child," who in simple devotion to its Lord used
them) are not " worship or adoration." Who has
not seen one kiss the picture of one loved but
absent? Who, well-nigh, has not done it? If then,
any one, following the outward gesture of St. Mary
Magdalene, and in outward act, figuring himself
like her, were to kiss this likeness of his Lord's

^ ** In the crypt is a Calvary and figures as large as life, re-
presenting the burying of our Lord. The woman who shewed in
the crypt had her little girl with her, and she lifted up the child,
about three years old, to kiss the feet of our Lord. Is this
idolatry ? Nay, verily it may be so ; but it need not be, and
assuredly is in itself right and natural. I confess I rather envied
the child."— Dr. Arnold's Life, ii. 402, quoted by Mr. Bennett.
In the context Dr. Arnold says, very unguardedly, It is idolatry
to talk about holy Church," but Dr. Arnold, of course, meant a
supposed abuse, not to condemn the Apostles' Creed.

L 2

148

Feet, I own, I could not count the action superstiti-
ous, nor to imply a temper alien from the English
Church.

I do believe, my Lord, that in this great conflict,
in which the hearts of the people are to be won
back to the deptli of the truth as it is in Christ
Jesus, it is the part of Christian love to avoid, as far
as it is consistent with the full maintenance of the
truth, what may deter others from receiving it. We
have to win hearts by the grace of God, and the
power of His Spirit, and the might of His truth, and
may well forego all which is not necessary. I did
not wish to promote the use of Crucifixes, in the
popular sense of that use. But I have seen, my
Lord, in most excruciating pain, which flesh and
blood could not have endured, how deep a comfort
the well-known picture of the Crucifixion, by Guido,
has been to the sufferer ; how the eye, instead of
rolling in agony, has rested in peace on that Sacred
Form. " What are my sufferings compared to His?"
has been the simple answer of the sufferer after a
night of agony. " And we indeed justly :" has
echoed in many a heart in sight of the likeness of
the outstretched and racked Form of JESUS. I
have known how the dying sufferer has felt like the
forgiven robber by our Lord's side. I have known
how, when the mind could in feverish illness form
no prayer, the sight of a picture of Christ Crucified
has been the one means of gathering the thoughts
to Him, and been instead of books of prayer which

149

the brain could no longer receive, or the ear hear.
I have known it the outward support of months and
years of intense suffering, and of the pains of death ;
how suffering has been sanctified by the ever-present
sight of those sanctifying Sufferings ; or how, in life,
its presence has quickened the conscience, not to
act unworthily of Hira, or crucify Him again, our
Crucified Lord.

I have not, then, thought it wrong, my Lord, to
give a Crucifix to he worn within, upon the chest.
I may myself have given it, in some years, to some
twelve or twenty friends who wished so to wear it.
Since pictures of the Crucifixion, with all the aid of
colour, are recognized in our Churches, I know not
upon what principle I could take upon myself to
think or declare a Crucifix unlawful, so that it be-
came not an object of worship or a cause of scandal.
It is not of my own choice that I now defend the
lawful use of them thus publicly.

And yet it cannot but be natural to every Chris-
tian heart, to love to behold representations of his
Crucified Lord. It cannot, dare not, need apology,
or defence. The principle, I must repeat, is the
same, whether we represent the Nativity, the Flight
into Egypt, our Lord's obedience to His parents,
His Baptism, ^Miracles, Teaching, Blessing little
children, or His Agony or Crucifixion. In each and
all, it is "the Word become Flesh and dwelling
among us."

Yet these are subjects, now chosen for religious

150

distribution, "among the middling classes, the poor
Charity Schools, and Church Missionary Societies,"
and to take a slight indication of the same return to
natural feeling among the dissenters also, I have,
while writing this, seen a recent edition of Bo-
gatzky's Golden Treasury, with the Crucifixion repre-
sented as by old painters, with St. John, His Mother,
and St. Mary Magdalene at its foot, and on the op-
posite page, a female figure, kneeling, and praying
towards the Cross which she is holding in her hand.
Nature is truer and more devout than theory or
controversy.

VI. The statement proceeds, — "and" [by recom-
mending] " special devotions to our Lord, as e. g, to
His Five Wounds."

I own I was surprised, my Lord, when I first
heard these devotions objected to, as something
Roman. They can have nothing in common with
any thing peculiar to the Roman system. They are
founded on the doctrine of the Incarnation, the union
of our Blessed Lord's two Natures in His One Divine
Person. They are borne out by the words of Holy
Scripture, " the Blood of God."

Those wwds, also, of the Prophet Zechariah,
" What are these wounds in Thy Hands? Then He
shall answer, Those with which I have been
wounded in the house of My friends," have been in
a secondary sense interpreted of Him, the thought

151

of Whom was ever in the minds of the Prophets,
and, still more, the testimony of" Whom is " the
spirit of prophecy." The next words speak of the
Death of our Lord and God, of that Man, Who is,
as God, the Equal of the Lord of Hosts. "Awake, O
sword, against jMy shepherd, and against the Man
Who is Mj Fellow, saith the Lord of Hosts."

The piercing of the Hands and the Feet is especi-
ally pointed out in that deep Psalm of the sufferings
of our Lord, the 22nd : surely, not onli/ to foretel a
fact and the mode of His suffering ; but that we
may, in repeating the Psalm, dwell in adoring love
on the details of His Passion which He endured
for us.

"Christ's Passion," says St. Augustine, "is set
forth as clearly as the Gospel." We behold Him,
speak of Him, in His Very Person, just as if we
were on Blount Calvary, and were, with the Beloved
Disciple, standing by His Cross. The Holy Ghost, in
the Psalms, puts into our own mouths the Sufferings
of our Lord, that we may reverently suffer with
Him. Whose heart, I may ask, has not, at some
time at least, ached, when he repeated the words,
" My God, My God, why hast Thou forsaken ME ?"
And then the Psalm tells of His Sufferings, not as
beheld only, as the Gospels do, but as endured, as
felt by Him W^ho for us endured them. It tells us
not only in our Lord's own Person, of the Piercing
the Hands and the Feet, and how He was naked,
there, " I may tell all My Bones ;" the mocking of

152

those who stood by, the very words which they so
strangely fulfilled by using them ; His thirst, " My
tongue cleaveth to My gums ;" the parting His rai-
ment and casting lots upon His Vesture, but it
even sets before our eyes one detail which must have
been true, but is not mentioned in the Gospels, the
racking and dislocating of His Human Frame upon
the Cross : " All My Bones are out of joint," literally,
" are severed one from the other." But, besides this,
the picture-like character of the Psalm is observable.
The Gospels mention the " wagging the head ;" the
Psalmist fills up the picture : "All they that see Me,
laugh Me to scorn : they shoot out their lips, and
shake their heads and " They gape upon Me with
their mouths," "They stand staring and looking
upon me." It pictures too His Blessed Form, (as
the ancient painters were wont, perhaps from this
Psalm, to represent it,) dried up and emaciated :
" My strength is dried up like a potsherd." " I may
tell all My Bones." It tells us, as from Himself,
what cannot be pictured, the Anguish which He
allowed to affect His Human Heart, " My Heart in
the midst of My Body is even like melting wax,"
that our hearts may reverently feel with His, be-
cause He endured for love of us.

Surely when our Lord's Sufferings are so set be-
fore us, both in the Psalm and in the Gospels, it
must be meant that we should dwell upon each
portion of them, upon every pang which entered
into them.

153

" Such," I said, " is the real contemplation of love.
Think we not that such must it have been to those
who were on Calvary, love riveting them, while each
awful infliction pierced the soul with a sword, and
upholding them to endure the pain it gave? But
since His love comprehended us, as though we were
there, and He beheld us, one by one, from the Cross,
and loved us, and shed that precious Blood for us,
and each pang was a part of the Price of our Re-
demption, how must not a living faith, ' the evidence
of things unseen,' be present with Him, and behold
the Crucifixion, not ' afar off,' but as brought by the
Holy Gospels to the very foot of the Cross, and, if
not standing there with His Blessed Mother and the
beloved Disciple, yet kneeling at least with the peni-
tent who embraces It ? To Love, nothing is of small
account. Human love finds a separate ground of
love, a separate meaning and expression of that
inward, holy loveliness which wins it, impressed on
every part even of the pure visible frame of what it
loves. Grief loves to recall each separate action,
and token of love or holiness, and muses upon them,
and revolves them on all sides, to discover the varied
bearings of what yet is finite. How much more
when the Object of Contemplation is Infinite, and
that of love ! When the Passion was ' the book of
the Saints,' they contemplated it letter by letter, and
combined its meanings, and explored its unfathom-
able depths, the depths of the riches of the mercy
and loving-kindness of God ; each Wound had its

154

own treasure-house of the depths of Divine mercy,
its own antidote to sin. They, in spirit, 'reached
forth their finger, and beheld His Hands,' mightier
to aid, because bound to the tree ; they felt them-
selves encircled within the outstretched, all-encom-
passing Arms of His Mercy ; they fell at His wearied
and stiffened Knees, and their own * feeble knees'
were strengthened ; they bathed with tears His trans-
fixed Feet, that so He might forgive the mournful
liberty and wandering wherewith their own had gone
astray; but chiefly were they ever drawn to the
very Abyss of His unsearchable Love, His pierced
Side and His opened Heart, there to *draw of the
fountains of salvation,' to 'drink that water, after
which they should never thirst' for aught beside ;
there reverently to ' enter, and to penetrate to the
inmost recesses of His boundless Charity,' to 'enter
into Its Chambers, and close its doors about them,'
there to ' hide them in the secret of His Presence'
from the wrath to come. They wearied not of con-
templating His Wounds, His healing Stripes, His
Words, because the unutterable love, of which they
were the tokens, being Infinite, there issues from
them an infinite attractiveness of love. And we
may now behold those Wounds, not merely in their
extreme humility and painfulness, but glorified ; and
Tabor and Calvary are united, and ' the lifting up
from the earth' has been the Ascension to Glory,
and His sacred Wounds have of the capacity of His
Godhead ; and His Heart, which is ever open to

155

receive us, can contain the sorrows, and hide and
heal the sins of the whole human race."

I need not say to your Lordship, (but some in
these days may need to be reminded,) that the Hu-
manity of our Lord, being united in one Person with
His Divinity, is One Object of adoration with His
Godhead. To others I may say, this doctrine lies in
the words of Holy Scripture, " When He bringeth
the Only Begotten into the world He saith. And let
all the Angels of God worship Him." " This," says
St. Chrysostom " is not said of God the Word, but
of Christ according to the flesh. For since He was
in the world, as St. John saith, and the world was
* made by Him,' how was He brought in, otherwise
than in the Flesh?" And other Fathers^ observe on
the same word, " brought in," that " before the Incar-
nation, He had nothing in common with the crea-
ture, as being God without flesh. But when He
took flesh, then, having something in common with
the creature, in that He united with Himself some-
thing created, He is said to be brought into the
world."

Again, when St. Paul says of our Lord, " that God
very highly exalted Him, and gave Him a Name
above every name, that at the Name of Jesus every
knee should bow, of things in Heaven, and things in
earth, and things under the earth," this must relate
to His Fluman Nature. As God, Coequal and Co-

* Ad loc. quoted by Petav. de Incarn. xv. 4.

* S. Greg. Nyss. and S. Cyril. Al. ap. Theophyl. ad loc.

156

eternal with the Father, He was ever in his Ever-
lasting, Unchangeable Glory, which could as little
admit of increase as of diminution. For God, the
Father, Son, and Holy Ghost, IS unchangeably That
HE IS. They are not three Gods, but One God. He
did not, in His Incarnation, narrow Himself within
the Body which, for our sakes. He took, so as not to
be, as God, every where. He said of Himself when
on earth, "the Son of Man, Who is in Heaven."
"In that^ He is the Word, He is in heaven; in that
He is Flesh, He is the Son of Man ; in that He is
the Word made Flesh, He is both of Heaven, and
the Son of Man, and is in Heaven ; because, first, the
Power of the Word, abiding in no corporeal way,
was not absent there, from whence It had come
down ; and the Flesh had received its origin from
no other source than from the Word ; and the
Word made Flesh, whereas it was Flesh, did not,
however, cease to be the Word also." And
again, " Where I am, ye cannot come." " For,"
says St. Augustine ^ "Christ was, according to His
Visible Flesh, on earth ; according to His invisible
Majesty, both in Heaven and in earth." To God the
Son, the Father gave no glory ; for He ever was in
the Glory of the Father, *' the Glory equal, the Ma-
jesty Coeternal." It is then His Manhood, insepa-
rable from His Godhead, before which all creation
bows. Angels, Archangels, men and devils, in re-
verence or in terror.

' S. Hil. de Trin. x. 16. ' Tract. 31, in Job. (vii. 34).

157

So also they who, when He in the Flesh dwelt
among us, adored Him, adored Him not as Man
without the Godhead, nor yet the Godhead apart
from the Manhood, when they fell down at Jesus'
Feet and worshipped Him. " We adore not," says
St. Athanasius^ "a created thing, God forbid ! Such
an error is for heathen and Arians. But we worship
the Lord of the creation, the Word of God, incar-
nate. For although the flesh by itself is a part of
creatures, yet it hath become the Body of God. And
neither do we, severing such a Body from the Word,
worship It by Itself; nor when we would worship
the Word, do we set Him apart from the Flesh ; but
knowing, as we said before, that * the Word was
made Flesh,' we acknowledge Him, even when come
in the Flesh, to be God. Who then is so senseless,
as to say to the Lord, ' Remove from the Flesh, that I
may worship Thee ?' or who so ungodly, as with the
senseless Jews to say to Him on account of the
Body, ' Why dost Thou, being Man, make Thyself
God?' But not such was the leper. For he wor-
shipped God being in the Flesh, and knew that He
was God, saying, ' Lord, if Thou wilt. Thou canst
make me clean.' And neither on account of the
Flesh did he think the Word of God a creature, nor
because the Word is the jNIaker of all creation, did
he set at nought the Flesh wherewith He was clad ;
but, as in a created temple, he worshipped the

« Ep. ad Adelph. § 3, p. 912 ; ed. Bened.

158

Creator of all, and was cleansed. So too the woman
with an issue of blood, having believed, and only
touched His hem, was healed ; and the sea foaming
up with its waves heard the Incarnate Word, and
ceased its tempest ; and the blind from his birth was
healed through the spittle of the Flesh by the Word.
And what is still greater and more wondrous, (for this
too, perchance, offended those most ungodly) ; even
when the Lord hung upon the Cross itself (for It was
His Body and the Word was in It) * the sun was dark-
ened, and the earth trembled, and the rocks were
rent, and the veil of the temple was rent, and many
bodies of the saints who slept, arose.'

"For^ neither doth Creation worship a creature;
nor again on account of the Flesh did it excuse itself
from adoring its Lord, but it beheld its own Creator
in the Body ; and * at the Name of Jesus Christ did
every knee bow, yea, and shall bow, of things in
heaven and things on earth and things under the
earth, and every tongue shall confess (though the
Arians think not good) that Jesus Christ is Lord in
the glory of God the Father.' For the Flesh brought
no disgrace to the Word ; God forbid ! but rather
Itself was glorified from Him."

" Where ^ shall those imgodly find by Itself that
Flesh which the Saviour took, that they may venture
to say, ' We do not worship the Lord with the Flesh ;
but we separate the Flesh, and worship Him Alone V

' lb. 4.

159

Assuredly, the blessed Stephen saw the Lord in
Heaven standing at the Right Hand ; and the Angels
said to His disciples, ' He shall so come in like man-
ner as ye have seen Him go into Heaven.'

" We- know that ' in the Beginning was the "Word,
and the Word was with God.' Him, having also be-
come JNIan for our salvation, we worship, not as one
equal, because become JSIan in a Body of equal
nature, but as the Lord, having taken in addition the
Form of a servant, and the jNlaker and Creator hav-
ing come to be in the creature, that having in it
delivered all, He might bring the world to the Fa-
ther, and make all at peace, both the things in
Heaven and the things on earth. For thus we both
acknowledge His Godhead with the Father, and we
worship His Incarnate Presence."

A pious mind, then, cannot but, with great reve-
rence, think of those Blessed Wounds, through which
its own redemption was wrought by Him Who, being
" God and ]\Ian, was One Christ," " not by conversion
of the Godhead into Flesh, but by taking of the
JNIanhood into God."

My Lord, there is one very solemn subject to
which I must refer, in connexion with this, be-
longing to the deepest mystery of our Redemption,
how Holy Scripture lays especial weight not upon
the Death of our Lord only, but upon the shedding
of His Blood. To your Lordship I need not say.

' § 8.

160

how through the Old Testament in type, and the
Epistle to the Hebrews very specially, in reality,
the shedding of Blood is insisted upon, as that
which is atoning: "By the Death of One many
became righteous." But the mode of that Atoning
Death, as typified by God's appointment, from the
very gates of Paradise, was by the shedding of
Blood. This was the special ground why the Blood
was to be shed on the earth like water, not to be
eaten. It is the life of the brute creation, which was
offered to God, as an atonement for sin, and a type
of the Blood of Christ. All sacrifices, types of the
Atoning Sacrifice, (except the scape-goat, which was
an image of the sin being carried quite away,)
were with shedding of the blood. St. Paul sums
up in few words the varied Hebrew ritual, which
yet, because it was varied, set the more continually
before the eyes, that " without shedding of blood
there was no remission." The animal varied : it
was bullock, or heifer, or ram, or goat, or lamb, or
turtle-dove, or pigeon. But in all alike the blood
was shed. The mode of offering the blood was
various. It was sprinkled on the four corners of
the Altar, or upon the side of the Altar, or poured
forth at its base; in the Holy Place, or in the
Holy of holies ; on the altar of incense within the
Holy Place, or upon, or before the Mercy seat ; or
(in the case of the red heifer, simply) " towards the
tabernacle of the congregation seven times ;" or it
was sprinkled or put upon the priest himself, and

IGl

his garments, and his sons, and his sons' garments,
or the people, or upon the lepers, or those with
issues, or on the leprous house. St. Paul adds that
" he sprinkled the book of the law," as well as the
people, " saying, This is the blood of the testament
which God hath enjoined unto you. Moreover, he
sprinkled likewise with blood both the tabernacle
and all the vessels of the ministry : And almost
all things are by the law purged with blood : and
without shedding of blood is no remission ^" That
which was sprinkled every where, was Blood. The
ends of the sacrifices were various ; the Passover,
and the burnt-offering, and the peace-offering, the
sin-offering of ignorance, for the priest, the congre-
gation, the ruler, or the private person, the trespass-
offering or the sin-offering ; but in all the blood
was sprinkled. And so we come to the New Testa-
ment, the substance of these shadows, to Him whom
through these shadows, the devout under the law
looked on to, and was justified by his faith in Him
who was to come. And there, there meet us, not
only that actual Sacrifice, and the history of His
Precious Bloodshedding in the Gospels, but all the
statements of the efficacy, not of the Death only,
but of the Blood of Christ.

" Whom God hath set forth to be a propitiation
through faith in His Blood." " Much more then,

' Heb. ix. 20—22.

162

being now justified by His Blood, we shall be saved
from wrath throusfh Him." " In whom we have re-
demption, through His Blood." " But now, in Christ
Jesus, ye, who sometimes were far off, were made
nigh by the Blood of Christ." " And, having made
peace through the Blood of His Cross, by Him, to
reconcile all things unto Himself" " Neither by
the blood of goats and calves, but by His own Blood,
He entered in once into the holy place." " How
much more shall the Blood of Christ, Who, through
the Eternal Spirit, offered Himself without spot to
God, purge your conscience from dead works to
serve the living God?" "Having, therefore, breth-
ren, boldness to enter into the holiest by the Blood
of Jesus." "Of how much sorer punishment, sup-
pose ye, shall he be thought worthy, who hath trod-
den under foot the Son of God, and hath counted
the Blood of the Covenant, wherewith he was sanc-
tified, an unholy thing?" "Now the God of peace,
that brought again from the dead our Lord Jesus,
that great Shepherd of the sheep, through the Blood
of the everlasting covenant." " Elect according to
the foreknowledge of God the Father, through sanc-
tification of the Spirit, unto obedience and sprink-
ling of the Blood of Jesus Christ." " And the Blood
of Jesus Christ His Son cleanseth us from all sin,"
" Unto Him that loved us, and washed us from our
sins in His Own Blood." " Thou art worthy to take
the book and to open the seals thereof, for Thou

1G3

wast slain, and hast redeemed us to God by Thy
Blood ^"

This will be to all very plain. It is in every one's
lips : may it be in their hearts ! But what I think
that they who speak carelessly about, or against,
those devotions, do not dwell upon, is, " Whence did
this Atoning Blood flow?" It was the very charac-
teristic of that Death, by which our Blessed Lord
said that He should die, which the Psalmist foretold
long before, that His Hands and Feet should be
pierced, and out of them flowed that Redeeming
Blood. It was out of those very Wounds, and those
alone, which some would now forbid us to love, or
to speak of, or to reverence, or to plead, one by one,
to Him or to His Father. " The Precious Blood of
Christ," of which Holy Scripture speaks, on which
God Himself, from the very fall, fixed the eyes and
the faith of our fallen race, is not a mere metaphor
(as the Socinians would have it). But since there
was a special value in that precious Bloodshedding,
must not those W^ounds, opened for us, out of which
it was shed, be precious in our sight ? It is to be said,
too, that since that meritorious Bloodshedding must,
in order to be meritorious, have been during His life,
it was from His Sacred Hands and Feet and Head
alone. When the Blood flowed mysteriously, and
as a hidden mystery, from His Side, " it was finished."

* Rom. iii. 25 ; v. 9. Eph. ii. 13 ; i. 7. Col. i. 20. Heb. ix.
12. 14; X. 19. 29 ; xiii. 20. 1 Pet. i. 2. 1 John i. 7. Rev. i. 5 ;
V. 9.

M 2

164

"Finished" was the atonement for sin. And yet
then, too, that flowing of His Blood with the water
was a deep mystery, as Holy Scripture itself has so
solemnly pointed out. It was a mystery not for that
time only, but to abide. The Beloved Disciple, who
says, "But one of the soldiers with a spear pierced
His Side, and forthwith came thereout blood and
water: and he that saw it bare record, and his
record is true ; and he knoweth that he saitli true,
that ye might believe," says also of the same, " There
are three who bear record" — not who bore record,
but who bear record (oi f^iapTvpovvreg) " on earth, the
Spirit, and the Water, and the Blood ; and these
three agree in one" ; and by which He still "cometh,"
viz. by Water and Blood, the two sacraments through
the Spirit ^

It has been by an instinctive reverence and love,
that moderns have been drawn most to the Wound
in His Sacred Side, because, if it pierced not, it was
nighest to. His Heart. That Sacred Side, as Holy
Scripture has pointed out, had its own mystery. Its
mystery was, (as the Ancient Church saw,) that those
streams, which gushed forth thence, were the earnest
of the mysteries through which our redemption is con-
veyed to us, in that we are, through those mysteries,
the two great Sacraments, united to our Lord. From
Himself went forth " the Water whereby we are rege-

^ See further, Scriptural Doctrine of Holy Baptism, p. 293
sqq.

165

nerated, the Blood whereby we are nourished ^" But
the Blood, through which, Holy Scripture speaks,
" we have redemption, even the remission of our
sins," had been poured out before, when He Himself
willingly shed it for us in His Life.

This is the principle of the devotions, which have
been animadverted upon. This is their object, to
dwell, one by one, on those wide-open Wounds, out
of which, for our Redemption, He poured out His
Blood ; to meditate on each shedding of His Blood,
from " His Holy Circumcision," to the Blood and
Water, which mysteriously flowed forth from His
Side when He had given up the Ghost. To use
again words which I said, in some explanation of
them: — "It may be said, also, that the forms of de-
votion, with reference to the several precious Wounds
of our Lord, or the sheddings of His Atoning Blood,
although hitherto unwonted among us, will, in this
way of meditation, sink deeply into our hearts. Let
any one bear in mind those words of Holy Scripture,
'the Blood of God,' knowing also that in our Lord
Christ the Godhead and JNIanhood were united in One
Person, so that in each act He was ' God who made
us, and Man who sought us ; God with the Father
ever, ^lan with us in time ; yet so jNIan as not to
cease to be God,' — let any one, with this Article of
our Faith deeply impressed, use meditatively these
devotions to our Lord, seeing Him with the eyes of

St. Chrys. ad loc.

1G6

his soul, enlightened by His Spirit, on the very Cross,
and he will find in them an intensity of melting yet
hallowing devotion, bringing him to touch, handle,
hide himself in those openings of His love, admitting
him very reverently to touch His very Sacred Person,
the prints of His nails, and His pierced Side, and in
them to find unutterable peace and healing."

" Not a sparrow," our Lord saith, " falleth to the
ground without your Father." Since, then, as mat-
ter of faith, nothing happens, even to us, Avithout the
Will and Eternal knowledge of God, how must we
not think of all which was done in and towards that
Body, whicli God the Son inseparably united w^th
Himself, at that awful hour of our Redemption, as
unspeakably full of meaning. It was, then, part of
the Eternal Counsel of God, according to which " the
Lamb was slain from the foundation of the world,"
that He, in the Form of a Servant, should there re-
ceive those five Wounds for us. Can it be wrong
for Christians, " bone of His bone, and flesh of His
flesh," to dwell reverently, one by one, on each act
or suffering of that Redeeming love ? Again, it has
been observed by thoughtful persons, that there were
especially seven occasions upon which He shed that
Precious Blood. "The Circumcision of our Lord"
our Church keeps holy, that first early prelude of a
life of woe for us. Then Holy Scripture specially
records how in His Agony there burst from His
Sacred Body great drops of Blood, falling to the
ground. Again, Holy Scripture, in fact, speaks of

167

the Bloodshedding in His scourging, when it says,
"He was wounded for our transgressions, He was
bruised for our iniquities: the chastisement of our
peace was upon Him, and with His stripes we are
healed." Again, the Blood must have streamed from
His Sacred Head when they plaited the Crown of
thorns and put it on His Head, and struck Him with
a reed. And when His garments, which had again
been " put upon Him," that they might " lead Him
away to crucify Him," and which were matted to His
Sacred Body by the weight of the Cross, were now
rudely torn off from Him, there could not but follow
the Blood from the re-opened Wounds. Then was
the Crucifixion, for which He was thus anew bared :
and the piercing of His Side.

If any are more drawn to contemplate our Blessed
Lord in His Infancy, as at this season, or where He
sits in glory at the Right Hand of God, it does not
hinder them that others behold Him in His Passion.
But since these special sheddings of His Blood are
contained in Holy Scripture, and since the number
seven is used, as a mystery, not only throughout the
ritual appointed by God Himself in the Old Testa-
ment, but in the Revelations also, why may not those
who find nourishment for their devotion in it, reve-
rently dwell on those seven effusions of their Re-
deemer's Blood, from the Body, which is and was the
Body of God, and in which " He bare our sins upon
the Tree ? "

My Lord, let us quit for a little space all this

168

tumult of these latter times, and turn aside to a
scene, perhaps of scarcely more tumult and more sin,
but where there is One Form in Whom to find rest.
He, Who in that mangled Form, rent by the Bloody
Stripes through which we are healed, is stretched
out upon the Cross, " in Whom there is now no form
nor comeliness," so "marred is He more than man, and
His Form more than the sons of men," is our God,
" for us and for our salvation" become JNIan. " He
was offered, because he willed." That Hand, so often
stretched forth in Mercy to heal, or to bless, or to
feed. He now willingly stretches out to be riven by
the iron Nail. The stream of Blood shews that it
is done. He puts forth that other Hand, which
could have " destroyed those murderers," patiently
and meekly, to be nailed on that other Arm of the
Cross, as One embracing in His tender Mercy the
whole world. He willed that His Two Feet, where-
with "He went about doing good, and healing all
who were oppressed by the devil," should, in like
way, be bored through. And so He is fastened, in
the sight of men, and devils, and angels, to die the
sinner's death, and by dying to bruise him by whom
His heel was bruised, to redeem sinful man to endless
life, and set him, cleansed with His own Blood, with
the Holy Angels in His own everlasting joy. These
Holy actions of His Atoning Death surely, one by
one, concern us. We would not be of those of
whom it is said, " Is it nothing to you, all ye that
pass by?" We would not speak of the Death of

169

Christ, as an event only, by which our salvation was
accomplished. We would behold it, as Psalmist,
Prophet', or Evangelists have set it forth to us ; we
w^ould gaze on, adore, and, by His Grace, love Him,
in each particular Suffering which He underwent for
us. Every pang of that Suffering must be of price-
less value. Each has its own special mystery of
love. We should kiss the hand of a human friend
which had been torn in rescuing us. We should
cherish human wounds borne for us. How much
more must we reverence His Wounds, Who is God,
and Who by them healed us everlastingly !

People could not speak, as some do, of devotions,
pleading to Him, or to His Father, the Saviour's
five Blessed Wounds, if they would go to Calvary.
Devout minds, of every school, who meditate on
the Passion, meet at least in this. Let any one
gaze for a few minutes on that wide-opened Hand,
trickling (in Scripture-words) with "the Blood of
God !" let him think of the agonizing pain which
it sent back to his Saviour's heart, and this borne
for him ! let him think how each several pain added
to the pain of all besides, and was itself aggravated
by all the pains, endured for him ! let his eyes but
rest upon each Suffering of that Divine Form, yet
now scarce human, through suffering for us; and will
he not, must he not, feel a fresh tide of love poured
out from every part of that Frame, which is well-nigh

' Ps. xxii. ; Is. liii.

170

one wound, and bruise, and sore, as he was himself,
from head to foot, through sin ?

It is, T believe, my Lord, the cold abstract way of
speaking and thinking of the Redemption, only as an
act consummated, an Atonement made, instead of
beholding Jesus Himself, then looking on, pitying,
loving, praying for, us sinners; Himself paying the
price of our Redemption, Himself "bearing our sins
in His own Body on the Tree," Himself healing us
by His stripes — it is, I believe, this tacit substitution
of the Redemption for the Redeemer, which makes
this language appear to some so strange. They can-
not have contemplated His livid Hands, the thorns
pressed into His Brow, and His calm Eye resting in
love upon His own ; they cannot have beheld closely,
and looked upon that torn Frame, and watched the
Blood whereby we are cleansed, distil, drop by drop,
from each several Wound, until the last gushed forth
from His pierced Heart; and think it strange to
beseech Him, in those Wounds to hide us, by that
Blood to cleanse us.

Let me turn for a time from "the Paradise" to
one, ever loved in the Church for his tender, fervent
devotion to our Lord. "In truth ^ where, for the
infirm, is firm and safe rest, save in the Wounds of
the Saviour? There I dwell the more securely, the
more powerful He is to save. The world rageth;

^ S. Bernard, in Cant. Serm. 61, § 3, sqq. Other striking
passages from S. Bonaventura are given in the Preface to Surin,
p. xxxiii-vi.

171

the body oppresseth ; the devil wajlayeth. I fall
not. For I am founded on the firm Rock. I have
sinned a great sin. The conscience will be troubled,
but not shaken; for I will remember the Wounds of
the Lord. For * He was wounded for our transgres-
sions.' What so unto death, as not to be loosed
bj the Death of Christ? If then this medicine, so
powerful, so effectual, cometh to my mind, I can
never more be terrified by the malignity of the
disease."

" So, then, he was clearly in error who said, * JSIine
iniquity is greater than I can bear.' Save that he
was not of the members of Christ, nor, through the
Merits of Christ, did it belong to him to claim as his
own, to call his own, what is His, as the member
doth what is the Head's. But as for me, what lack-
eth to me from myself I take fearlessly to me from
the bowels of the Lord ; for His mercies flow richly
to me, nor lack there clefts through which they may
flow forth. ' They pierced ^His Hands and His Feet,'
and with the lance bored his side ; and through these
clefts I may ' suck honey from the Rock, and oil
from the flinty rock,' i. e. may ' taste and see that the
Lord is gracious.' He counselled counsels of peace,
and I knew it not. ' For who hath known the mind
of the Lord, or who hath been His Counsellor?'
But the piercing nail was to me an unlocking key,
that I might see the will of the Lord. Why should I
not look through the clefts ? The Nail proclaimeth,
the Wound proclaimeth, that, of a truth, ' God is in

172

Christ reconciling the world unto Himself.' The
iron passed through His soul, and approached His
Heart, that it may not fail to know how to have a
fellow-feeling with ray infirmities. Wide open,
through the cleft of the body, lies the secret of the
Heart; wide open that great Sacrament of loving-
kindness; wide open the bowels of mercy of our
God, whereby the day-spring from on high hath
visited us. Why shall not the bowels be open through
wounds? For wherein could it have been shown
more clearly than in Thy Wounds, that Thou, Lord,
art good and gracious, and of great mercy? For
' greater mercy hath no man, than that one lay down
his life for' those sentenced and condemned to death.

" My merit, then, is the mercy of the Lord. I am
not wholly bare of merit, so long as He is not of
mercy. But if the mercies of the Lord are manifold,
no less manifold am I in merit. For ' where sin
abounded, grace did much more abound.' And if
' the mercies of the Lord are from everlasting to ever-
lasting,' ' I,' too, * will sing of the mercies of the Lord
for ever!' My own righteousness shall I? Lord,
' I will make mention of Thy Righteousness only !'
For it is mine also ; for Thou wert ' made to me
Righteousness from God.' Shall I fear that one
[Righteousness] shall not suffice both ? ' The cover-
ing' is not *too narrow,' that, according to the
Prophet, it should not cover both. ' Thy Righteous-
ness is an everlasting Righteousness.' What is
longer than eternity? And this large and eternal

173

Righteousness will largely cover alike Tliee and me.
In me ' it covers a multitude of sins ;' but in Thee, O
Lord, what, but the treasures of love, the riches of
goodness ? These are laid up for me in the cleft of
the rock. What great abundance of Thy sweetness
in them Ms hidden,' but *to those who perish!'
Wherefore, then, should ' what is holy be given to
dogs,' or ' pearls to swine ?' But * to us God hath re-
vealed through His Spirit,' yea, and through open
clefts, hath brought us into the Holy Place. In
these, what multitude of sweetness, fulness of grace,
perfection of virtues !

" I will betake me to those well-stored chambers,
and, at the Prophet's warning, will ' leave the cities,
and dwell in the rock.' I will be like a dove
making its nest at the very mouth of the Cleft, that
being, like Moses, placed in the Cleft of the Rock,
I may find grace, when ' the Lord passeth by,' at
least to ' behold His Hinder Parts.'

" Of [that soul] it is said, * My Dove is in the
Cleft of the Rock,' because, with its whole devotion,
it is occupied with the Wounds of Christ, and by
continual meditation lingereth in them."

Why should not any in any sufferings find their
consolations, (as they have found them) where St.
Bernard says, — in the Wounds and Sufferings of our
Lord ? Surely it is the most natural and deepest of
all consolations, to dwell on them. No suffering
can we know in any part of the whole frame, where
He did not suffer, from His Sacred Thorn-crowned

174

Head to His pierced Feet. This has given joy to
suffering, by parching thirst or racking pain to have,
as it were, a little shadow of His bodily Sufferings
cast upon them, and to pray that our due sufferings
might be sanctified by His, the Atoning and Merito-
rious, Sufferings. " He willeth to be seen," says
St. Bernard ; " the gracious Captain willeth the
countenance and eyes of the devoted soldier to be
lifted to His Wounds, that He might thereby raise
his mind, and by His example, make him stronger
to endure. For he will not feel his own, while he
shall gaze upon His Wounds. The martyr stands
exulting and triumphing, although with his whole
body rent. Where then is the Martyr's soul ? In
safety, in the Rock, namely in the Inward Part of
Jesus, in His Wounds which are open to enter in.
If he were in his own, he would feel the iron search-
ing them, he would not bear the pain, he would give
way and deny [Christ]. But now, dwelling in the
Rock, what marvel if he become hard as the Rock ?
Nor is it marvellous, if, absent from the body, he do
not feel the pains of the body. So then from the
Rock is the Martyr s strength."

And again, in plain words, " What^ is so effectual
to heal the wounds of conscience, and to cleanse the
eye of the soul, as the diligent meditation on the
Wounds of Christ?"

I cannot but think that they who object to De-

' lb. Serm. 62, § 7.

175

votions in connexion with the Blessed Wounds of
our Lord, as appealing too much to the feelings, take
a very narrow view of human nature. Some of us
might think, perhaps, books of devotion which tliey
use, couched in rather abstract and dry language.
Why should we judge one another ? All are not cast
in the same mould. In some, intellect predominates ;
in others, feeling ; in some, imagination. Intellect
requires to be warmed ; feelings, to be chastened ;
imagination, to be restrained from a wasting luxu-
riance. But Bishop Taylor did not pray in the same
language as Bishop Andrews, nor Bishop Wilson like
either. And yet each has trained many a soul to
pray deeply and fervently. If any like not the
luxuriance of Bishop Taylor, he is not bound to him ;
but why should he find fault ? All food has not the
same taste, nor does all suit every palate. Let us
take with thanksgiving what suits us, thankful that
the Bounteous Giver of all bestows and scatters His
gifts with such wide profusion, not despising others
whose souls may prefer other parts of His rich
pasture.

And yet these very devotions are strangely suited
to win devout souls, who, with imperfect knowledge,
yet love with a reverent kindled piety the Person of
the Redeemer. While a school among us depre-
ciates these, they will be prized by those who seem,
on other points, most opposed to the teaching of the
Church. Why should we not meet in our Saviour's
wounded Side? In love for Him and His sacred

176

Wounds, we might learn the more to love one another,
and understand one another. " I cannot blame those
devotions," said one, " for they are just what I use
myself."

One of the most deservedly popular hymns, per-
haps the very favourite, is one of this very sort : —

*' Rock of Ages, cleft for me,
Let me hide myself in Thee ;
Let the water and the Blood,
From Thy Side a healing flood,
Be of sin the double cure, —
Save from wrath, and make me pure."

Very beautiful is it. But where is the difference
between this very hymn and such as the follow-
ing ?—

*' Open, Lord, Thy heart's deep cell,
Thou, Who know'st where mine doth dwell ; — -
There, from Thee ere Hell can tear me,
World, or flesh, or fiend ensnare me.

Shrine my heart, an offering free.
Panting for that Refuge blest,
Where this restless heart may rest.
Nought save JESUS would I know,
Nought desire of things below,

Nothing love, dear Lord, but Thee'."

What, I may say again, is the difference in prin-
ciple, between the following beautiful and touching
" Litany," and the hymn which follows, and two
others which I will subjoin ? —

'° An older reading, I believe, is,

"From Thy Riven Side which flow'd."
* Paradise, § vi. p. 70.

177

Litany.

*' By Thy Birth, and early years ;
By Thy human griefs and fears ;
By Thy Fasting and distress
In the lonely wilderness ;
By Thy victory in the hour
Of the subtle tempter's power ; —
Jesus, look with pitying eye,
Hear our solemn litany.

*' By the sympathy that wept
O'er the grave where Laz'rus slept ;
By Thy bitter tears that flow'd
Over Salem's lost abode ;
By the troubled sigh that told
Treason lurk'd within Thy fold; — ■
Jesus, look with pitying eye,
Hear our solemn litany.

*' By Thine hour of whelming fear;
By Thine agony of prayer ;
By the purple robe of scorn ;
By thy wounds, thy crown of thorn ^,
Cross and Passion, pangs and cries ;
By Thy perfect Sacrifice ; —
Jesus, look with pitying eye,
Hear our solemn litany,

*' By Thy deep expiring groan ;
By the seal'd sepulchral stone ,
By Thy triumph o'er the grave ;
By Thy power from death to save ; —

^ In another version,

" By Thy woe intensely great.
Agony and Bloody Sweat ;
By Thy Robe and Crown of scorn,
Rudely ofFer'd, meekly worn."

178

Mighty God, ascended Lord,
To Thy throne in heaven restored,
Prince and Saviour, hear the cry
Of our solemn litany."

" Sweet the moments, rich in blessing,

Which before the Cross I spend,
Life, and health, and peace possessing,

From the sinner's dying Friend.
Here I'll sit, for ever viewing

Mercy's streams in streams of Blood
Precious Drops, my soul bedewing,

Plead and claim my peace with God.

" Truly blessed is the station.

Low before His Cross to lie ;
While I see Divine compassion

Floating in His languid Eye :
Here it is I find my heaven.

While upon the Cross I gaze.
Love I much ? I've more forgiven ;

I'm a miracle of grace.

Love and grief my heart dividing.

With my tears His feet I'll bathe,
Constant still in faith abiding.

Life deriving from His Death :
May I still enjoy this feeling,

In all need to Jesus go ;
Prove His Wounds each day more heali

And Himself more fully know !"

** Christ, of Saints and Angels Lord ;
This world's Light, in Heaven adored,

Way and Truth and Life to all !
Peace and Health to every son,
Whom Thy dying Love hath won,
Man of Sorrows, Thee I call.

179

Jesu, Prince of Life and Power,
Death's own Doom, Salvation's Tower,
Oh, with Thee Thy sharp Cross bearing,
And Thy bitter death-cup sharing,

Might I share Thy glory too !
Sin my trembling prayer would choke.
But that on that Cross I look.
And, at Thy stretch'd limbs scarce gazing,
Prostrate at the sight amazing,

At Thy Feet for mercy sue.

** These blest Feet, so bruised, so bent.
With these nail-pierced gashes rent.
Ere I clasp, with awe-struck gladness.
All aghast, in tranced sadness.

Shrinks my spirit at the thought.
Lord ! for this vast charity
Who shall duly thankful be ?
Oh, the love ineffable,
Which, our ruin'd souls to heal,

Such a remedy hath wrought !

" Sweetest Jesu, God of Might,
Thou, my Portion Infinite :
Having Thee, what have I not ?
Gaining worlds, what have I got,

Lord, without Thy love and power ?
Oh, that in Thy furrow'd Feet,
Thine own Mercy's deep retreat.
When the day of wrath shall come,
I might run and find a home,

Shelter'd from that blasting hour !

" As before Thy Cross I lie
And Thy tender Feet embrace,
Jesu, Lord, hide not Thy face,
Cast on me that gentle eye.

Which on prostrate Mary shone.
N 2

180

Oh, that from Thy Cross on high
Thou vvouldst turn that melting look
Which Thy fallen Peter strook,
Left him not to fall and die,
Bade him rise and weep alone !

*' Thee, and on Thy Cross I seek.
Nor shall fail, if Thou shalt lead me ;
By Thy Name, Blest Jesu, aid me,
To Thine arms Thy servant take.

Breathless 'neath Thy wings protect.
By Thy sacred Feet I pray :
Fellow-heirs with Thee O guide us,
Through the desert walk beside us ;
Wandering feet, that find no way,

In Thy paths of peace direct.

" Saviour, Whose all-pitying care
Loved to save, and yearn'd to spare,
Why thus hung with bleeding gashes,
Furrow'd o'er with harrowing lashes.

On the smarting Cross to die?
Lo, my Saviour's sacred Side,
That enwraps His Love's deep tide.
With the Blood and Water streaming,
With its melting brightness beaming

O'er these hearts so dark and dry !

" Lo, the Side that Thomas hail'd
Ere his doubting faith had fail'd !
Lo, the open gate that leads
To my Saviour's peaceful meads,
Joyous gate to pastures green !
Here my breathless footsteps wending,
How, so oft, so sore offending,
Should I dare to lift my face.
Didst not Thou, the Fount of grace.
Draw me to these heights serene ?

181

Fount of sweetness, never cloying,
The fell serpent's bane destroying !
Ye that thirst, O, hither flying,
Drink of pleasures never dying,

Drink of Life's exhaustless well.
Crimson Wound, Thy depths reveal.
Make my heart Thy secrets feel ;
How should other thirst enthral me,
What to earth again recall me.

Might I enter there and dwell ?

*' O how wondrous sweet to me,
Jesu, every taste of Thee !
With Thy wondrous Goodness sated.
With Thy Love inebriated,

Souls would burst their fleshly chain.
Lo, Thy Side all gently clasping,
And with reverent fervour grasping,
Shielded close beneath Thy wing.
Here I'll brave the dragon's sting !

Here his fiery darts disdain.

*' Hide me in this healing Cave ;
Shroud me in this quiet Grave ;
Here shall all my sickness cease.
Here Thy servant rest in peace.

Here the foe's fierce malice flee.
Let me. Lord, in death's dark hour.
Free from sin's dread guilt and power,
To Thy Side for ever joined,
There with happy souls be shrined,

From the hunter hid in Thee."

The two first of these are, with the "Rock of
Ages," the Good-Friday hymns in the hymn book
used by the late Rev. JNIr. Biddulph in St. James's
Church, Bristol; the two last are entire hymns in
the Paradise in contemplation of the Feet and pierced

182

Side of our Lord when Crucified. What I would
especially observe is, that the writer of the hymn,
" Sweet the moments," must have written it, con-
templating our Lord in the hour of the Crucifixion,
as He was there, bleeding, dying for, beholding, us.
Christ crucified must have been before his eyes, and
he must have intended to set Him before the eyes
of those who sung it to Him. Without piously be-
holding Him then, he could not have written that
beautiful picture of Divine love in His willing weak-
ness and Death —

" While I see Divine compassion
Floating in His languid Eye."

For, I think, that the very principle in question as
to these hymns, is whether persons may venture to
picture in their souls our Lord's dying Sufferings.
Such expressions as —

*' Precious drops, my soul bedewing

** Prove His Wounds, each day, more healing ;"

or, in the Paradise, —

** Hands, that made and fashioned us,
And, when marred, remoulded thus !
Jesu, for Thy gifts of might,
Wounds of life, and streams of light,

What shall Thy poor creature yield ?
In Thy cleansing Blood made Thine,
Lo, I yield whate'er is mine :
With Thy staff, sweet Jesu, tend me,
With These fostering Hands defend me,

And in every peril shield,"

are the natural expression of such contemplation.

183

Some will acknowledge the parallel, and con-
demn both alike. I believe that it is more accord-
ing to the mind of Holy Scripture, to acknowledge
both. And I believe that it has been a deep evil
of the coldness of the last unhappy century to
abandon such fervent language to Dissent, and not
to acknowledge its use, because some unrefined
minds have used it with a painful familiarity. They
may not have had it enough impressed upon them,
that He of Whom they spake, was in every action
and suffering, Almighty God. We must, with this
belief, not forbear from contemplating Him as God
and Man, in every particular of the indignities, suf-
ferings, weakness, which, in our human flesh, He
took and underwent for our salvation.

I do not adduce this parallel, my Lord, for any
such purpose as an argumentum ad hominem, or for
any personal object. I do it for an end far nearer
to me, at which I have ever aimed, to lay hold of
whatever may show, that if the two sections in the
Church could understand one another, they are not
so severed as many on either side think. Many
with imperfect belief, believe better than they think ;
their imphcit belief is better than they can expli-
citly state ; they dread receiving the full truth, lest
it should involve the abandonment of what is truth,
and which they have tasted and felt and known to
be truth. They are mistaken in this ; for the truth
which they hold would but be deepened by that which

184

they have not received. But on this very ground,
(apart from the depth and fervent love of those
devotions,) I regret to see them proscribed by some
as though they were un-English. I do believe that
these devotions might be very blessed among the
poor; and that a more fervent devotion might take
the place of hymns, which (although mingled with
familiarity) the poor love, because they place them
in direct relation to the Cross, and to the Person of
their Redeemer dying for them. I have known the
deep thankfulness of the simple sick poor, when
they have been provided with some brief fervid
ejaculation, and it has been suggested to them that
they might, in their minds, contemplate their Re-
deemer on the Cross, and say it five times, beholding
His Blessed Wounds, one by one, and ending with
that last Wound, which opened His Side, and there
gushed forth Water to cleanse, and Blood to re-
deem. No one who has not tried it, can know
what this devotion is.

On all these grounds, I wish the prejudice against
these devotions removed, and therefore I venture to
add others, founded upon the same principle, from
a hymn-book compiled by the late Mr. Simeon, and
very popular ^ among the dissenters.

I take portions of hymns or verses, as they bear
upon this point, excluding the Sacramental hymns,
in which the expressions may have another meaning.
^ I have before me the 21st edition, 1846.

185

" * Here*,' says the kind Redeeming Lord
(And shows His wounded Side) ;
' See here the spring of all your joys,
That open'd when I died.' "

*' See' here an endless ocean flows
Of never-failing grace !
Behold a dying Saviour's veins
The sacred flood increase.

*' It rises high and drowns the hills,
Has neither shore nor bound :
Now, if we search to find our sins.
Our sins can ne'er be found."

*' Yea'', more ; I see my Lord,

Who bought me with His Blood :
I hear Him call me to embrace
A reconciled God :

" ' Rise,' says the Saviour, ' rise !
Behold My wounded veins !
Here flows a sacred crimson flood.
To wash away thy stains.' "

" To'' the blest Fountain of Thy Blood,
Teach us, O Lord, to fly ;
There may we wash our spotted souls
From sins of deepest dye."

** Where' shall we sinners hide our heads?
Can rocks or mountains save ?
Or shall we wrap us in the shades
Of midnight and the grave ?

" Is there no shelter from the eye
Of a revenging God ?
Jesus, to Thy dear Wounds we fly ;
Bedew us with Thy Blood.

' Hymn 46. ' lb. 47. ' lb. 48.

' lb. 49. ' lb. 57.

186

Those guardian- drops our souls secure,

And wash away our sin ;
Eternal justice frowns no more,

And conscience smiles within.

** We bless that wondrous purple stream
That cleanses every stain :
Yet are our souls but half redeem'd,
If sin, the tyrant, reign."

" On' Thee Alone my hope relies ;
Beneath Thy Cross I fall.
My Lord, my Life, my Sacrifice,
My Saviour and my All."

" Ready ^ the loving Saviour stands.
And spreads for you His Bleeding Hands."

Stretch'd^ on the Cross the Saviour dies.
Hark ! His expiring groans arise ;
See from His Hands, His Feet, His Side,
Runs down the sacred crimson tide !

" But life attends the deathful sound.
And flows from ev'ry bleeding Wound ;
The vital stream, how free it flows.
To save and cleanse His rebel foes ! "

'* Room' in the Saviour's bleeding Heart :
There love and pity meet ;
Nor will He bid the soul depart
That trembles at His Feet."

" Open Thou the crystal Fountain,

Whence the healing streams do flow ;"

I do wish so much that the sort of devotion should
not be proscribed, nor made another subject of divi-

' lb. 62.

' lb. 71.

' lb. 92.

' lb. 236.

187

sion or censure, that, although your Lordship has no
where alluded to it, I would set down a few more
hymns from a hymn-book of the Rev. E. Bicker-
steth.

The following is one of simple feeling.

" Behold the Lamb of God, who bore
Thy burdens on the Tree :
He died the Captives to restore,
His Blood was shed for thee,

" Look to Him till the sight endears
The Saviour to thy heart ;
His pierced Feet bedew with tears
Nor from His Cross depart."

The Fellowship of His Sufferings. — Phil. iii. 10.

** Go to dark Gethsemane,

Ye that feel the tempter's power ;
Your Redeemer's conflict see,

Watch with Him one bitter hour :
Turn not from His Griefs away :
Learn of Jesus Christ to pray.

** Follow to the judgment hall,

View the Lord of Life arraign'd.
Oh the wormwood and the gall !

Oh the pangs His Soul sustain'd !
Shun not suffering, shame, nor loss,
Learn of Him to bear the Cross.

** Calvary's mournful mountain climb ;

There, adoring at His Feet,
Mark that miracle of time,

God's own sacrifice complete :
' It is finished ! ' hear the cry ;
Learn of Jesus Christ to die."

188

The Cross of our Lord. — Gal. vi. 14.

" 1. How great the wonders of the Cross,

Where our Redeemer bled and died !
Its noblest life our spirit draws

From His deep Wounds and pierced Side.

*' 2. Let this world's joys be all forgot,
Its gain be loss in our esteem,
Christ and His love fill every thought.
And faith and hope be fix'd on Him."

Or the following, adopted from Dr. Watts : —

The Cross of our Lord, &c. — Gal. vi. 14.

" 1. When I survey the wondrous Cross,

On which the Prince of Glory died.
My richest gain I count but loss.

And pour contempt on all my pride.

** 2. Forbid it, Lord, that I should boast.

Save in the Death of Christ my Lord ;
All the vain things which charm me most,
I sacrifice them to His Blood.

"3. See from His Head^ His Hands, His Feet,
Sorrow and love flow mingled down :
Did e'er such love and sorrow meet.
Or thorns compose so rich a crown ?"

Let me close this subject with part of St. Augus-
tine's address to virgins on the love of our Lord.
" That * very thing, which in Him the proud mock at,
gaze on, how fair it is : with inward eyes gaze on the
wounds of Him hanging, the scars of Him rising

* De Virgin, c. 54. pp. 351, 2. Oxf. Tr,

189

again, the Blood of Him dying, the price of Him
that believes, the gain of Him that redeems. Con-
sider of how great value these are ; weigh them in
the scales of Charity ; and whatever of love ye had
to expend upon your marriages, pay back to Him.
Let Him be fixed in your whole heart, Who for you
was fixed upon the Cross."

There are two or three other points which it might
be right to explain as to the use of these devotions.

I have already noticed how the number seven is
especially used as a sacred number in Holy Scripture,
and that there were actually seven occasions upon
which His Precious Blood was shed. It has also
been observed, of old, that " in that Divine Prayer
(the Lord's Prayer) there are seven Prayers." Of
old, too, deadly sins have been classed under the
same number: — 1. Pride; 2. Covetousness ; 3. Con-
cupiscence; 4. Gluttony; 5. Anger; 6. Envy; 7.
Spiritual Sloth. Now, why is our Christian liberty
to be tied down, that if any desire to pray our Lord
by each of the seven sheddings of His Blood, to
forgive him all whereby under each of these sins he
has offended Him, his brother should find fault with
him? There is no difference in principle between
the prayer of our Litany, which does plead to Him-
self three occasions of the shedding of His Blood,
" By Thy Circumcision, by Thine Agony and Bloody
Sweat, by Thy Precious Death," and such a prayer
as the following : — " O most humble Lord and
Master, Jesu Christ, Very God and Very ]\Ian, ever-
lasting praise and thanksgiving be to Thee, for that

190

in Thy tenderest age, on the 8th day of Thy mortal
life, Thou vouchsafedst to shed Thy precious and
innocent Blood for us, and be made, by painful cir-
cumcision, a true son of Abraham. By this most holy
shedding of Thy Blood, I beg of Thee the grace of
humility, against all pride and this world's vanity."

It would, probably, to those who have not seen
the " Paradise," have conveyed more idea of those de-
votions, to speak of them (as in the Paradise, c. vi.)
as " in memory of," or " in honour of," or " with re-
ference to" " His Five Sacred Wounds," rather than
" to His Five Wounds." The Devotions are (as Mr.
Dodsworth has said) " Special Devotions to our Lord."
They are thanksgivings to Him for those Wounds,
or for those precious sheddings of His Blood ; prayers
to Him, by His love shewn in them, to give us grace
and shield us from sin, resignation to His Will in all
things, good or bad ; " oblation of the Lord's Passion,
and the five Wounds of our Saviour, to God the
Father," praying, by virtue of them, for forgiveness
and grace, but there are also prayers for " devotion
and love towards them." And who, that even thought
thereon, would not wish to love the Wounds of his
Lord?

But the prayers are exclusively prayers to God
the Father and to our Lord \ In the Hymns there
are five stanzas, consisting of Apostrophes to the

^ One set begins with the words, " Hail Blessed Wound, &c."
(as in the Hymn adopted in our Prayer Books from Dr. Dod-
dridge, " Hail, sacred Feast which Jesus makes,") but the prayer
is, *' guard me O Lord."

191

Wounds themselves. I will cite the first, as a spe-
cimen. No one can mistake that such an Apos-
trophe is in truth a prayer to our Lord, by His love
as shewn in them.

" With the Blood of JESUS flowing,

Hail, blest Wound of Life and Grace.

Grant me, in all goodness growing,
Free from every sinful trace,

Lowly, true, with zeal deep-glowing
Aye to love the lowest place."

I would just advert, in explanation, to one other
point : the Right Hand, is in Holy Scripture very
often a symbol of God's favour, prosperity, blessing,
eternal life: the left hand, (as "sinister" has this
received meaning in our own language) stands for
evil. I need mention only the Day of Judgment,
the sheep and the goats. This will explain to some,
what may probably at first seem arbitrary in some
of these devotions.

Some have objected to some of these prayers on
account of what they call the mystical character,
or because they seem to them to have too much
of sensible devotion. But I must again and again
say, my Lord, " Why is my liberty judged of another
man's conscience ?" A false mysticism is contrary
to the Faith. But these prayers are not such.
There will be more danger of a false mysticism, if
a vent is not provided for every true feeling. And
surely, with hearts aching, as they often must in this
troublesome world, with disappointments, infirmities,
perplexities, bereavement, memory of sin, and all

192

our varied anguish or agony, none need grudge
that such a prayer as the following should be a
source of rest to any one bowed down with the
burden of his griefs? "O most Gracious Jesu,
into that Wounded Heart of Thine, full of love, I
resign my heart with all its attachments and affec-
tions : so steep it in Thy Divine love, and draw it
unto Thee, that it depart not henceforth one tittle
from Thy commandments. Amen."

There are some of a more fervent character yet.
But it is not right in persons nor true to characterise a
whole book of devotion by a few prayers in it, nor to
judge of prayers offhand, without using them, nor
to measure every one by their own temperament.
If I may again repeat what I wrote —

"Thou* hast here a Paradise, wherein many Chris-
tian souls have walked with great delight, and found
rest, communing with their God. There are many
voices in it, as doubtless in Paradise there was a
sweet harmony of birds, soaring towards, and chant-
ing their Maker's praise ; divers flowers also, as well
as fruit-trees, each having its own savour and fra-
grance and beauty, adapted to different tastes, or to
the same at different times, each supplying some-
what of its own, and all by their variety answering
the manifold wants and capacities of man. Do not
then despise what thou find est good for thee, be-
cause thou mayest find near it what thou hast not
yet learnt to value. Nor, again, force thyself to

® Advertisement, p. xii.

193

take what is not fitted for thee, or rather, for which
thou art not vet fitted : but use thankfully and de-
voutly what He Who Alone can teach to pray
teacheth thee. Use not what is too high for thee,
such as thou now art, nor what, because new, may
seem strange to thee. Take that whereto He
draws thee ; use it not as something beautiful,
' pleasant to the eyes, and a tree to be desired
to make thee wise ;' but as fruit from the tree of
life for thy refreshment and growth, and its leaves
for thv healins:: and as thou usest it devotionallv
to Him, He will instruct thee how thou mayest
best become and do what He would have thee."

VII. " By adopting language most powerfully ex-
pressive of our incorporation into Christ, as e. g.,
' our being inebriated by the Blood of our Lord.'"

In this statement, the words '"'our incorporation
into Christ " are those of our homily '. " Thus
much we must be sure to hold, that in the Supper
of the Lord there is no vain ceremony, no bare sign,
no untrue figure of a thing absent ; but, as the
Scripture saith, the Table of the Lord, the Bread
and Cup of the Lord, the Memory of Christ, the
annunciation of His Death, yea, the Communion of
the Body and Blood of the Lord, in a marvellous
incorporation, which by the operation of the Holy
Ghost (the very bond of our conjunction with Christ)

^ On the Sacrament.

194

is through faith wrought in the souls of the faithful,
whereby not only their souls live to eternal life, but
they surely trust to win their bodies in resurrection
to immortality."

The other word "inebriated," is one which I
learned (I may again say) before I was acquainted
with any Roman writer, in the works to whose
study I was directed by the Church of England, the
fathers of the Church ^ It is currently used in this
way, not by St. Cyprian and St. Augustine only,
St. Jerome, St. Ambrose, or St. Athanasius, but by
those who least employed imagery or dwelt upon
the mystical meaning of Holy Scripture, Eusebius
and Theodoret ^ As this word might perhaps, more
than any other, while brought out thus nakedly,

^ This language occurs, as being employed in Holy Scripture,
in St. Cyprian, Ep. 63 bis. St. Ambrose de Interp. David, &c.
St. Jerome Ep. ad Sun. et Fretell. ; in Hos. xiv. c. Jovin. 1. i.
St. Augustin, c. lit. Petil. ii. 47, &c. S. Zeno Serm. de Juda xii.
Tract 4 (genuine). Vincentius, a.d. 480 (commonly Ruffinus), in
Ps. xxiii. S. Paullinus, Ep. 9. Eusebius, Dem. Ev. i. 10. Origen
Horn. vii. in Levit. p. 222, ed. de la Rue, Tr. 35 in Matt. § 85.
St. Cyril, Jerus. Cat. Myst. iv. Procopius in Is. Ivii. p. 640
(quoting Jerem. xxv.). St. Greg. Nyss. in Cant. Hom. 10. St.
Athanas. and Theodoret in Ps. xxiii. S. Cyril, Al. in Is. 1. 1. Or.
5. p. 140. in Os. § 168, p. 195.

^ Theodoret, interpreting Ps. xxiii. of the Holy Eucharist,
says fearlessly, " This is plain to the initiated [Communicants],
and needs no interpretation. For they know that inebriation
which strengtheneth and relaxeth not, and that mysterious Food
which He setteth before us. Who is not only the Shepherd but
the Bridegroom also;" and St. Athanasius briefly, " This is the
joy of the Mysteries."

195

cause offence, or even be a subject of ribaldry, it
may be best to explain its meaning more fully. In
this view, it may not be too long a digression to
bring forward some part of what I wrote eight years
ago on the figurative language of the Old Testa-
ment, to which I was led by the duties of my office.

" Thus then not only have things earthly a real
correspondence to things spiritual; morning, night;
sleeping, awakening ; life, death ; home, exile ; but
they all harmonize and bear upon each other, and
so the more illustrate and establish the reality of
their several meanings, and the mutual relation of
each to each.

" To take another set of analogies. How strange,
as bearing on the depths of the mystery of man's
Redemption, that law of vegetable nature, inculcated
by our Lord Himself, that life is through death !
* Verily\ verily, I say unto you. Except a corn of
wheat fall into the ground and die, it abideth alone ;
but if it die, it bringeth forth much fruit.' And
what light this in itself throws on many passages of
the Old Testament ! Thus Isaiah says, (iv. 2), ' In
that day shall the branch of the Lord be beautiful
and glorious, and the fruit of the land excellent and
comely for them that are escaped of Israel.' The
language, the general character of the prophecy,
and the use of the word ' branch,' lead us to

apply the passage to ' the Christ,' yet a difficulty has

St. Job. xii. 24.

o 2

been raised how * the fruit of the land,' which evi-
dently is equivalent to "'^ nD2i, 'the branch of the
Lord,' should apply to Him also or to a personal
agent. Yet, if we consider that the ' branch ' or
* off-shoot ' is not a mere metaphor, passing almost,
as among us it does, into a proper noun, but is a
living symbol, there is nothing at all strange, that,
as Son of God, our Lord should be designated as
' the offspring of Jehovah,' but * the fruit of the
earth ' as to His earthly descent, that Nature which
He was to take of us, in order to give life by death.
So, in a Psalm ^ which speaks of His Everlasting-
Kingdom of Peace, of the Judgment committed to
the King's Son, His saving of the poor. His Heavenly
descent like the dew upon the mown and parched
grass. His lowliness is spoken of in the like terms.
' Be there a handful of corn in the earth on the top
of the mountains. His fruit shall shake like Libanus,
and out of the city shall they flourish, like the green
herb of the earth,' ^. e., on the most barren spot, the
least seed shall become mighty as the cedars of
Libanus, manifold as the green herb of the field,
yet flourishing and expanding out of the City of
God. It is our Lord's own parable, the grain of
mustard-seed, which is again Himself. Again, in a
Psalm which the Church selects for the Festival of
our Lord's Nativity, 'Truth,' it is said,^ 'shall spring'
[shoot forth as a plant, nrj:in] ' out of the earth,

^ Ps. Ixxii.

' Ps. Ixxxv. 11.

197

and Righteousness shall look down from Heaven.'
Here we have again the same combination of Heaven
and Earth to produce man's salvation, as in Isaiah
(xlv. 8), * Drop down ye heavens from above and
let the clouds pour down Righteousness, let the
earth open, and let them bring forth [as fruit, -iiS^l]
Salvation, and let Righteousness spring up together.'
A Heavenlv descent of Rio-hteousness ; the earth
opens to receive It, and through both there issues
from the earth. Salvation ; — who other than He
Who is the Branch of the Lord, the Root of David
(Rev. v. 5), the Offshoot from the stem of Jesse
(Isa. xi.), the Sucker out of a dry ground (Isa. liii.) ?
A Heavenly original, an earthly birth, that He might
die for us. 'What* is Truth? The Son of God.
What is earth? The flesh. Ask where Christ is
born, and thou seest that Truth sprang out of the
earth. This Truth which sprang of the earth, was
before the earth, and by It were made Heaven and
earth. But in order that Righteousness might look
down from heaven, i. e., that men might be justified
by the Divine grace, Truth was born of the Virgin
Mary, that to justify them, He might be able to
offer a Sacrifice, the Sacrifice of the Passion, the
Sacrifice of the Cross, — and how could He offer a
sacrifice for our sins unless He died ? How die,
unless He took on Him flesh ? How take flesh,
unless Truth sprang out of the earth ? ' * For the

* S. Aug. ad loc.

198

earth of human flesh,' says St. Leo \ * which had
been cursed in the first offender, in this only birth
of a blessed Virgin, yielded a shoot of blessedness,
separate from the fault of its stock.'

"This corn-seed, which He sowed, was His own
Body, His Flesh, which He took to offer as a sacri-
fice, dying for us in It. And so it becomes the more
impressive, as connected with the Holy Mysteries,
how He elsewhere says, that He Himself is ' the
Bread of Life, which cometh down from Heaven,
that a man may eat thereof and not die ; ' that * the
Bread which I will give is My Flesh which I will
give for the life of the world.' Our Lord, by using
these images, points out the connexion. The seed-
corn, which is His Flesh, gives life by its death ; as
bread, again. His Body, it nourishes to Life eternal ;
and that Body unites together the various grains to
which it gave birth; *for we^ being many, are one
bread, one body, for we are all partakers of that one
Bread.' So again, this one image pourtrays to us
the mysterious connexion between the Body of

* Serm. 4, in Nat. Dom. c. 3, quoting both places, as do
interpreters quoted by S. Jerome, 1. 13 ad Is. init. "that they
rain on the world the Righteous or Righteousness, and the earth
open and bear (germinet) a Saviour." S. Cyril ad loc. 1. iv.
Or. ii. " One may say that Mercy and Righteousness springing
or shooting forth from the earth is our Lord Himself Jesus
Christ. For He was made to us of God the Father, Mercy and
Righteousness. — But Christ brought not down to us from above
or from heaven His flesh, but rather was born, according to the
flesh, of a woman, which is one of the things upon the earth."

• 1 Cor. X. 17.

199

Christ, which is His Flesh, and the Body of Christ,
which is the Church, and how, by partaking of that
Body, we ourselves become what we partake of.
'Having said,' says St. Chrysostom^ * the Commu-
nion of the Body, He sought again to express some-
thing nearer ; * For we, being many, are one bread,
one body.' 'For why speak I of communion?' saith
he; * we are that self-same body'. For what is the
bread ? the Body of Christ : and what do they be-
come who partake of it ? the Body of Christ : not
many bodies, but one body. For as the bread, con-
sisting of many grains, is made one, so that the grains
no where appear; they exist indeed, but their differ-
ence is not seen, by reason of their conjunction ; so
are we conjoined, both with each other and with
Christ ; there not being one Body for thee and ano-
ther for thy neighbour to be nourished by, but the
very same for all.'

" But what light does this reality of correspon-
dence between the process in nature and the Gift of
Grace cast on the sacramental character of the Old
Testament ! The very frequency of the mention of
bread and wine as the chief gifts of God for ' glad-
dening^ man's heart,' either by themselves, or together
with that other symbolic gift, oil, prepares us to look

'' Horn. 24. in 1 Cor. ad loc. p. 327, 328, Oxf. Tr.

' Of this joy, doubtless, that also is to be understood, Eat
thy Bread with joy, and drink thy Wine with a merry heart ;
for God now accepteth thy works. Let thy garments be always
white, and let thy head lack no ointment." — Eccl. ix. 7. S. Jer.
ad loc.

200

for some meaning beyond our earthly nourishment.
Why this food, and this alone, so selected, unless as
a hidden prophecy of the Bread of Life everlasting?
The lower sense is not, indeed, excluded by the
higher ; for the type containeth the original in itself,
although in outline only, in that bread and wine and
oil are gifts of God, and from Him derive their
powers to strengthen and refresh. Yet this con-
nexion teaches us how we ought in the type to re-
cognize the original ; take our daily bodily bread as
the image of that * Bread which endureth to ever-
lasting life and, in the thanksgiving of the Psalms,
thank God for * that Bread' also ' which came down
from Heaven.' This mystical meaning of ' bread' is
further pointed out in the Psalms themselves, in that
the Manna, whose spiritual character was so pointed
out, is called ' Angels' bread,' * the corn of heaven.'
(Ps. Ixxviii. 24, 25.) What a richness of meaning
then do the Psalms shed around us, when we under-
stand the * Bread brought forth out of the earth ' to
be the 'grain of Corn' of which Himself spake ^ and
* the wine that gladdeneth man's heart, the oil which
maketh his face to shine, and bread which strength-
eneth man's heart,' to be that highest strengthening
and gladdening of the heart of man, — strength which
abideth, joy when He seeth us again and our heart
shall rejoice, and our joy no man taketh from us,
and the oil of the Comforter which 'maketh the

^ " What Bread ? Christ." S. Aug. in loc.

201

face' of the soul 'to shine''. And this meaning,
when we see it, is the more literal too. For although
to * strengthen the heart' may, by a figure, mean to
'refresh and comfort the frame,' and is so used, yet
most exactly, as well as fully, it bespeaks spiritual
refreshment. ' He forceth us in a measure,' says
St. Augustine^ ' to understand of what Bread He
speaketh. For that visible bread strengtheneth the
stomach and belly; it is another Bread which
strengtheneth the heart, because It is the Bread of
the heart.' As, in another Psalm, amid the mention
of 'the light of God's countenance' and the sleep in
Him, it says, ' Thou hast put gladness in my heart
from the time their corn, and wine, and oil increased;'
in such a context, not surely mere earthly gifts, but,
as has been said^ 'Now do we abound with blessed
fruits, which the Sacrament of the Church and the
unity of peace minister to us as the image of ever-
lasting fruits. For this Sacrament of our common
hope is pointed out under the names of bodily and
common things, which they who know [It] will
understand. Of which abundance the same prophet
speaketh in another Psalm. ' Thou hast put gladness

' S. Cyril. Lect. 22. fin, p. 272. Oxf. Tr.

' Ad loc. See S. Ambr. de fide iii. 15. § 127. de Cain. i. 5.
§ 19 et al. S. Cyr. Al. in Os. 14. 7 et al. S. Jerome ad Ezek.
1. 1. fin. "Nothing so strengtheneth the heart of him who
eateth, as the Bread of Life, of which it is written, * And bread
strengtheneth man's heart.' " Add in Matt. xxvi. 26.

' S. Hilar, in Ps. cxxi. [cxxii.] 6. " Rogate quae ad pacem
sunt Jerusalem et abundantia diligentibus Te."

202

in &c.' By this abundance of peace and of the
Sacrament, is that blessed peace prepared for, and
that unfailing and eternal abundance of heavenly
goods.' So when Wisdom inviteth to her feast,
' Come, eat of my bread, and drink of the wine which
I have mingled,' it is an anticipation of the parable
of the Marriage-Feast, to which He, Who is the
Wisdom of God, inviteth, not merely to the blessings
of the Gospel generally, but to His Bread, the Bread
which He giveth. * What* more excellent than
Christ, Who in the Feast of the Church both minis-
ters and is ministered ? ' No other is the ' corn and
wine' wherewith Isaac 'sustained' Jacob (Gen. xxvii.
37), and gave him therewith the blessing of Abra-
ham. No other is 'the corn, wine, and oil' pro-
mised, when God should have mercy on her that had
not obtained mercy (Hos. ii. 22, 23, and Joel ii. 19,
24, 26), or ' the corn and new wine,' whereby, when
the King of the daughter of Zion should come, her
* young men and her maidens' should 'grow' (Zech.
ix. 17, ; no other the Bread of which the
Psalm which delineates to us His Passion, and opens
with His Cry on the Cross, and foretells that He
should draw all men unto Him, tells us ' the ^ poor
shall eat and be satisfied,' with which God shall

* S. Ambr. de Cain i. 5. § 19. Add in Luc. 1. vi. § 53.
" The Heavenly Bread is the Word of God. Thence also that
Wisdom which hath filled the all-holy altars with the food of the
Divine Body and Blood, saith ' Come,' &c., &c."

' Ps. 22, 26.

203

* satisfy the poor' of the Church ^ yea, *rich and poor
together;' as the same Psalm says, *all the mighty
of the earth have eaten and worshipped ; before Him
bend all the dwellers of the dust, and no man hath
quickened his own soul;' living and dead are alive
in His sight and own His Kingdom ; the living
worship, those in the dust are bowed ^ ; yet the
living live not of themselves, but by that Bread of
which men 'eat, and worship' the Lord; of which
' they ^ who have eaten and been filled, confess the
mercy of that immortal food, and worship as God
Him Who supplies it,' ' that Bread which He giveth
for the life of the world, whereof a man shall eat
and not die.' No other is ' the fat of the wheat'
wherewith He feeds His people^; no other 'the

^ Ps. cxxxii. 15. S. Aug. ad loc. " God Himself is the
Bread. The Bread, that it might become infant nourishment,
milk to us, came down to the earth and said, * I am the living
Bread.' "

' In this clause is used (as Stier has observed ad loc.

i. 254) which, (although not exclusively, as Ps. xcv. 6, where
words expressive of worship are accumulated) occurs rather of
" constrained obedience," Ps. Ixxii. 9., Is, xlv. 23, which is so
quoted Rom. xiv. 11 ; and referred to Phil. ii. 10, where unwil-
ling submission of things under the earth is included, as it is
here. "13;/ H")^ like "nn'HIV (Is. xxxviii. 18. Ez. xxvi. 20.
xxxi. 14. xxxii. 18. Ps. i. 12. Ps. xxviii. 1. xxx. 4. Ixxxv. 5.
cxliii. 7) is not merely " they that go down into the dust," but
rather " they that are gone down," the actually dead, lit. " the
descenders of the pit," i. e. those who have so descended.

* Theod. ad loc.
Ps. Ixxx. 16. S. Aug. ad loc. "Ye know the 'fat of
wheat,' wherewith many of His enemies who have lied unto

204

wine ^ ' which ' every one who thirsteth ' is bid to
buy and eat ^ ; ' buy without money,' instead of * that
which is not bread,' or the wine whereof He drank
in the garden of the Church, and biddeth, ' eat, oh
friends, drink abundantly, oh beloved^;' that wine,
which He would not drink until He should * drink it
new' in His Father's Kingdom; wherein we * gather
the myrrh ^ ' of His Passion ; wherein those who love

Him, are fed." S. Jer. ad Is. Iv. i. ''which 'fat' signifieth no
other than the mystical flesh," whence S.Cyril interprets, the LXX
ariap, ib. of the body of Christ.

^ Is. Iv. i. S. Ambr. de El. et jej. i. 10. init. S. Jer. et St.
Cyril Al. ad loc. " For they who drink the living water, i. e.
have been enriched with the grace of the Spirit through par-
taking of it, and have bought it by faith, shall partake also of the
wine and wheat, i. e. the Holy Body and Blood of Christ." On
the wine and milk, united also in Cant. v. 1, St. Ambrose so com-
ments : " Thou shalt drink wine and milk, i. e. with brightness
and sincerity, either because simplicity is pure, or because that
grace is spotless, which is received for the remission of sins, or
because He feeds little ones with the breasts of His consolations,
that, weaned in joys, they may grow up to the fulness of perfect
age." de Cain et Abel. i. 5. § 19.

^ " Wondrous is it that they buy waters without money, and
drink them not, but eat. For He is both the Water and the
Bread which came down from Heaven." S. Jer. ad loc.

' Cant. v. 1. S. Jer. in Am. fin. " This is that wine of Sorec,
whose wine we drink daily in the mysteries," in Os. xiv. 5, 6.
" Or because our Lord Himself is our corn and wine, whoever
believeth in Him is said to be inebriated." Theod. ad loc. " ' Thy
wine,' for this is the true Vine, whence this wine is produced."
Add S. Amb. de myst. fin. S. Cyril in Os. xiv. 7.

* " There shalt thou ' gather the myrrh' of His Passion, i. e.
the burial of Christ, that having been buried with Him by Bap-
tism into death, as He arose from the dead, thou too mayest

205

Him with deepest devotion, who are His friends,
doing what He commandeth \ are * inebriated,' borne
out of and above themselves ; and He, without doubt,
eateth and drinketh in us, Who saith that in us He
is in prison ^ And through this feeling of the reality
of these emblems, the Ancient Church seems to have
been guided by a sort of spiritual tact or discernment
to recoofuize the blessino-s of the Sacrament wherever
mention is made of the elements therein consecrated,
and, where men are now wont to think of the mere
element without the Gift, or of a spiritual gift with-
out the element, to see both. And not only so, but
receiving that Gift daily, their thoughts the more
centred in what was their ' daily Bread.' Soul and
body were daily nourished together ; and so every
expression which designates * provision,' 'longing,'
need, fulness, spoke to them of that Gift which they
received daily in figure and in substance. And
herein we must feel that there is reality and the most
literal truth ; for since the visible substances are
indeed there, an interpretation which refers to the
actual mystical table is more exact and full than one

arise." S. Ambr. de Cain et Ab. i. 6. § 19. "I have gathered
My myrrh, i. e. which I planted in thee ; for I first underwent
death for thee ; so didst thou desire to die and be buried with
Me, for thou wert buried with Me by Baptism into death, and
mortifiedst thy members upon the earth."

' John XV. 14. in connexion with the parable of the Vine.
"They are His Friends who are perfected, who keep His
Image undefaced." Theod. ad loc.

^ S. Ambr. de myst. fin.

206

which sees only spiritual gifts generally, not to speak
of that grovelling exposition which cannot rise above
temporal gifts. Thus, when, in the Communion
Service, the Ancient Church^ used the Psalm, *0 taste
and see that the Lord is gracious,' she gave the fullest
and most accurate meaning to the word Dl^tO, and the
mind feels a joy and delight, as having a new sense
opened in it, and acknowledges that the word is thus
the most exhausted and fulfilled, and all its meaning
completed.

" In like way, the words * My soul is athirst for
God,' express not only a pining longing, whereby
the soul is dried up for God's Presence, but the way
in which He gives Himself ; to * hunger and thirst
after Righteousness®' is further to desire His Body
and Blood Who is * our Righteousness.' The Lord
* hath prepared a table for me against them that
trouble me ' is * that Table ^ which repelleth the
snares of the Enemy,' ' that Table ' where is the

^ See also S. Cypr Test. i. 22. S. Ambr. de myst. fin. de
Virg. c. 16. § 99. S. Aug. in loc. and Ps. xcix. 8. Jul. Firm.
Gaud. Brix. S. 2. Philastr. Hser. 83.

^ " This Bread of the inner man requireth hunger, whence He
saith in another place, ' Blessed are they who hunger and thirst
after Righteousness,' &c. But Righteousness to us, the Apostle
Paul saith, is Christ, wherefore let him who hungereth for this
Bread hunger after Righteousness, but that Righteousness which
Cometh down from Heaven, which God giveth, not which man
maketh for himself." S. Aug. in Joh. 6. Tr. 26.

' S. Ambr. de interp. Dav. ii. 9. add de El. et jej. c. 10.
§ 35. Apol. Dav. c. 12. fin.

^ S. Ambr in Ps. xxxv. § 19.

207

Living Bread, i. e., the Word of God ; where is the
oil of sanctification, ^vhere is also the inebriating
cup. Blessed inebriation of the Saving Cup !' that
Cup, wherein * the Lord is our portion -.' All satis-
fying fulness is of Him and so speaks of Him.
And so when God says, ' Open thy mouth wide, and
I will fill it,' He tells us how we shall be filled with
Him, according to the measure of our capacities,
Whose communication of Himself is bounded only
by the narrowness of the vessels, which should re-
ceive Him. The ' oil stayeth ' only when the vessel
is full. * Jesus,' says St. Ambrose ^ ' saith this to
man ; for Christ is fulness. He who filleth all things
filleth thy mouth.' And since the Church and the
Gifts therein are an image and the earnest and fore-
taste of Heaven, in her gifts too is that in its mea-
sure fulfilled, ' They shall be satisfied * out of the
fulness of Thy house, and Thou shalt give them to
drink of the river of Thy pleasures.' * The house ^
is the Church ; the fulness of the house, the exu-
berance of graces ; the torrent of pleasure, the Holy
Spirit.*

" And in this analogy of bodily and spiritual
nourishment, even the specific character of each is
retained. Strength and joy are severally the an-
nexed qualities of our natural food, bread and wine ;

' Ps. xvi. 6. " What is the Cup but His Passion?" Phi-
lastr. Haer. 44.

^ In Ps. cxviii. § 17. § 9. * Ps. xxxvi. 8.

' S. Ambr. ad loc.

208

* strengthening and refreshing' our Church selects as
the chief gifts in our spiritual. And thus words, as

* inebriating,' or those of the like meaning, which
sound strangely in our ears, who have, it is to be
feared, so little of the joy of the Ancient Church, do
declare the highest mystery of Christian joy. For
man may be * out of himself,' either by being above
or below himself : and, in their highest degree, the
outward semblance may, in either case, be the same.

" To the world, the Prophets seemed out of them-
selves from phrenzy^; St. Peter and the rest, to the
multitude ' ; Hannah even to Eli, from strong drink.
Of our Lord Himself it was said, ' He hath a devil,
and is mad ;' ' He is beside Himself.' St. Paul knew
not even of himself, ' whether he were in the body,
or out of the body.' Holy Scripture contrasts (as
having, therefore, some points of resemblance) being
'drunken with wine' and being 'filled with the
Spirit.' We speak of being ' intoxicated with joy,'
'with success,' 'with pride.' This is being out of a
person's self in a spiritual way, though, in the latter,
through an evil spirit. All are, in their several
degrees, insensible, for the time, to the outer world ;
they cannot hear it, attend to it, see what others see.
A trance is like sleep; those entranced are, so far,

° 2 Kings ix. 11. ^^t^!2 ''maddened," i.e. "acted upon from
within to madness."

^ " There is another ebriety through the infusion of the Holy
Spirit. They lastly who in the Acts spake in divers tongues
seemed to the hearers full of new wine." S. Ambr. in Ps.
XXXV. 19.

209

equally with one overcome by wine, overpowered,
insensible, as one dead; only the one is with the
Angels, the other with the beasts that perish. In
like way, common words, ' ecstacy,' ' transport,' imply
that persons are carried out of themselves, and are
so far, ' not themselves,' which is, again, a term of
the like kind. The Gift vouchsafed in the Holy
Communion must be altogether of another kind,
because it is not the stirring up of the human spirit,
but the union of the Divine, the Presence of the
Redeemer within the soul, when the soul is silent,
not acting upon itself, but ' caught up,' present with
its Lord, because 'one with Him,' penetrated with
Him and His Divinity, when, in solemn words which
have been used, the soul is 'transfigured' by His
Holy Presence in it. Now, corresponding to this
mystery, it is strangely coincident that Holy Scrip-
ture should, in typical history or devotion, have used
words, of which, from their very strength, we have
been afraid, but w4iich the Fathers understood of it.
Thus, when Joseph's eleven brethren, the very num-
ber of the true Apostles, were admitted to feast with
him whom they knew not, and he who was so eminent
a type of our Lord, and was ' sent to preserve life,'
distributed to them their portion, their joyousness is
related in a word, at first sight startling, as most na-
turally and elsewhere denoting intoxication ; * they ^

^ Gen. xliii. 34. E. V. " were merry" gives the spiritual
meanins, takin<; the word not of largeness of drinkinof, but of
joyousness. It is not said (as neither in Cant. v. 1) " they ate and

210

drank and were inebriated with liim.' And

on that very account, one must feel assured that it
stands there with an object, and that the joy which
they had in his presence to whose favour they had
been restored, was, by God's purpose, conveyed by a
word which should express a higher joy, when the
Apostles ' were ^ filled with a kind of fearful admi-
ration at the heaven which they saw in themselves,
and had a sea of comfort and joy to wade in.' And
this, too, is, doubtless, a spiritual meaning of the vine-
yard which ' Noah planted, and whereof he drank
After a type of Holy Baptism, there followed a type
of the Holy Eucharist ; as first ' the feet of Joseph's
brethren were washed and then were they satisfied
with the bread and wine.' When, then, in the song
of spiritual love, this same word is used in the same
way, as something over and above ordinary drinking,
* drink and be inebriated, loving and beloved,' one
cannot doubt that it, too, has its proper force, and
that it designates some gift peculiar to those in
Christ's Church, who share the myrrh of His Passion,
and ' eat and drink at His Table in His Kingdom ; '

drank with him," but " they drank and — ." The bodily act of
drinking had been ah'eady expressed. Hence it is more natural
to take it of some mental condition, than as a repeated statement
of the outward act.

' Hooker, v. C7. 4 ed. Keble.^

^ " So doth the Cup of the Lord inebriate, as in Genesis, Noe
drinking wine was inebriated." S. Cypr. Ep. 09. ad Caecil. See
S. Ambr. de Joseph, c. ii. init. S. Jer. ad Amos. c. 9. fin.

2 S. Cyril Glaph. in Gen. 1. vi. ad loc. p. 204.

211

and that, iu proportion to their love, so are they not
refreshed only, but inebriated. And T^-ith this direct
authority for the term in Holy Scripture, it is further
remarkable how the Versions used by the Church
have been, one must think, guided to express this
quality, even when the Hebrew in itself implies only
fulness, largeness of drinking. This, too, must have
a spiritual meaning, since largeness of drinking,
except of spiritual things, were itself excess. The
meaning is the same, only the character of the high-
est spiritual joy has thereby been the more impressed
upon the Church, and the word 'inebriated' became
a received term. Thus when, in a Sacramental
Psalm, there are mentioned together the table pre-
pared by God, the hallowing oil, the overflowing-
Cup, the word ^ still expresses how the soul is im-
mersed, flooded, inundated, drowned, so to speak, in
the Divine love. It is not merely the Cup which
overfloweth, it is man who is overflowed ; so that the
ancient Version comes to the same result, ' Poculum
meum inebrians.' ' For the imperfect,' says St.
Ambrose ^ 'is the draught of milk, for the perfect
the table of refreshment, of which he said, 'Thou
hast prepared a table before me,' where is the Living

^ ^\'^^'). Comp. Ps. Ixv. 11 ; Is. Iv. 10, where it is used of
abundant rain. Is. xxxiv. 5 ; Jer. xlvi. 10. "It (the sword)
shall be inebriated with blood." In its Syriac use jo5 meant
inebriated. It is used of intense love, Prov. v. 19 ; and in a bad
sense, vii, 18 ; of drinking to the full in combination with satiety
of food (^21^), Jer. xxxi. 25 ; Lam. iii. 15.

* In Ps. XXXV. § 19.

P 2

212

Bread, i. e. The Word of God ; where is the oil of
sanctification, whereby the head of the righteous is
made fat, and his inner sense is strengtliened, — where
also is the inebriating cup, whereby sins are washed
away or eiFaced. Good is the ebriety of the saving
Cup !' And so when it says, 'they shall drink largely
of the fulness of Thy House, and Thou shalt make
them drink of the river of Thy pleasures,' to drink
what is Divine must needs transport a person above
what is human ; and the word expresses at once the
abundant influx of the Divine graces into the souP,
whereby it is no longer itself, and it pictures that state
hereafter wherein the Saints shall be filled and over-
flowed with God. When again, in words immedi-
ately preceding a Sacramental Prophecy of Zecha-
riah, already referred to, it is said, ' they shall drink,
and make a joyful noise as through wine ; they shall
be filled like bowls, as the corner of the altar one
cannot doubt, with what Altar that Wine is connected
which is also Blood, whereby themselves also become
an Altar, 'offering' the spiritual sacrifice of 'them-
selves \ their souls, their bodies unto ' God ; and that
transport of surpassing joy, wherewith the heart
danceth and cannot contain itself, is again fitly
expressed by the word ' inebriated I' And so even,

^ See St. Ambrose quoted above. " Thereby he intendeth, not
only the streams of Divine teaching, but also the participation of
the mystical Food." — Theod. ad loc.

^ Zech. ix. 15. ' Communion Service.

^ IDH. Comp. Prov. xxi. 1, " strong drink (iir^H) is raging,"
E. V. ; of other evil tumult of mind, Prov. vii. 11. ix. 13; of

213

in remoter passages, where the Psalmist says, ' Thou
visitest the earth and makest it to overflow ^, Thou
greatly refreshest it, Thou preparest their corn, when
so Thou preparest her' (to receive it), 'Thou makest
her furrows to drink largely ;' we may w^ell say with
St. Hilary \ ' This earth which we employ is not en-
riched, but enricheth with the fulness of its fruits.
The words then belong not to her which has no
sense of being enriched and whose office is to enrich.
God then visited the earth, i. e. the birth of the
human race.' And St. Augustine ' Whence did
He inebriate the earth ? Thy inebriating Cup, how
excellent is it!' And this the more, since Holy
Scripture speaks in like way, that the Eternal Word
' cometh down ^ like rain upon the mown grass,' that
' as * the rain cometh down and the snow from hea-
ven, and returneth not thither, but watereth the
earth, so shall His Word be that goeth forth out of

spiritual love, Cant. v. 4. *' My heart (yhv IDH) sprang
towards Him," or " was moved for Him," E. V. Vulg. inebria-
bantur. "In the Hebrew we read, 'drinking shall be inebriated
as with wine,' so as to bear out that of the Song of Songs,
'Drink, my friends, and be inebriated.' And so will their inebri-
ation be acceptable as the sacrifice of the altar, and as the horns
or corners of the Altar." S. Jer. ad loc.

^ ad loc. § 13. He adds, § 14, "We too have a food pre-
pared.— That Food in Whom we are prepared for the participa-
tion of God, being by the Communion of the Holy Body to be
placed hereafter in the communion of the holy body (the Church
which shall see God)."

' ad loc. ^Ps. Ixxii. 6. ^ Isa. Iv. 10, 11.

214

His JNIoutli;' in the \yords of St. Ambrose ^ 'When
He hath, by Divine preaching, inebriated the veins
of our earth, or soul and mind, He awakeneth ear-
nestness for different virtues, and maketh to grow
the fruits of faith and pure devotion, whence truly it
is said to Him, 'Thou visitest the earth and inebri-
atest it;' for, by taking our flesh. He visited, that
He might heal the sick ; He inebriated with spiritual
joy, that He might, by His pleasantness, soothe the
harassed.'

" It belongs to the fulness only of conformity
of things earthly with heavenly, that this Spiritual
Wine, too, dispels man's anxiety, not to return
more heavily, but removing it, and there succeed-
eth the joy of Heaven, which ' envieth not the
Blessed Angels.' ' Because ° the inebriation of the
Cup and Blood of the Lord is not such as the inebri-
ation of this world's wine, when the Holy Spirit said,
in the Psalm, 'Thy inebriating Cup,' he added, 'how
good is it;' because, in truth, the Cup of the Lord
so inebriates them that drink it as to make them
sober, as to bring back their minds to spiritual wis-
dom, so that each should recover from this world's
savour to the perception of God. And as, by that
common wine, the mind is set free, and the soul
relaxed, and all sadness laid aside, so when the Blood
of the Lord and the saving Cup hath been drunk,
the memory of the old man is laid aside, and for-

' In Ps. cxviii. ht. 13. § 24.
S. Cypr. Ep. 65. ad Caecil. § 9.

215

gotten is the former worldly conversation ; and the
sad and sorrowful breast which before was oppressed
by the choking sense of sin, is now set free by the
joy of Divine forgiveness.' 'Blessed inebriation,'
says St. Ambrose \ ' which infuseth joy, bringeth
not confusion ; blessed inebriation, which stablisheth
the walk of the sober mind ; blessed inebriation,
which bedeweth with the gift of life eternal. Drink,
then, that Cup whereof the Prophet speaks, 'Thy
inebriating Cup, how excellent is it.' Drink Christ,
because He is the Vine ; drink Christ, because He
is the Rock which poured out water ; drink Christ,
because He is the Fountain of Life ; drink Christ,
because He is the stream whose flowing gladdeneth
the city of God ; drink Christ, because He is peace ;
drink Christ, because out of His bowels shall flow
rivers of living water ; drink Christ, that thou mayest
drink the Blood wherewith thou wert redeemed;
drink Christ, that thou mayest drink His words;
His word is the Old Testament, His word is the New
Testament. Drink, then, speedily, that 'a great
iight' (Is. ix. 1, 2) may dawn upon thee, not an
e very-day light, not of the day, not the sun, not the

' In Ps. i. § 33. The immediate context is of Holy Scrip-
ture, but so the Fathers ever pass from the word to the Word.
See further in Ps. cxviii. 1. c. Blessed inebriation, which maketh
the mind in a way to go forth out of itself to things more excellent
and joyous, that our mind, forgetting anxieties, may be gladdened
with the wine of pleasantness. Excellent inebriation of the spi-
ritual Table." lb. in Ps. cxviii. lib. xxi. § 4. p. 1239. S. Hil.
in Ps. Ixiv. § 15. Theodoret in Ps. xxii. (xxiii.) 5.

216

moon, but that light which removeth the * shadow of
death !' ' The Psalmist,' says St. Augustine ^ ' sought
a word whereby, through human things, he might
express what he would say, and because he saw men
immersing themselves in excessive drink, receive
wine without measure, and lose their minds, he saw
what he should say, because, when that ineffable
joy shall be received, the human is in a manner lost,
and becometh Divine, and is inebriated with the
richness of the House of God.' ' Let ^ no one look
to be inebriated, yea, let every one ; Thy inebriating
Cup, how excellent is it. We would not say, * let
no one be inebriated.' Be inebriated ; but see well
wherewith. If the excellent Cup of the Lord ine-
briateth you, that inebriation will be seen in your
works, in the holy love of righteousness, in the alien-
ation of your mind, but from things earthly to
Heaven.'

" And so also there may be some intrinsic corre-
spondence between the earthly and typical elements
and the heavenly Gifts ; earthly inebriation may
have the same relation to heavenly, as earthly passion
to heavenly love, man's anger to the Divine wrath ;
and the inebriating qualities of the earthly substance,
to which ancient and modern heretics have objected,
not only have their mystical meaning, but may have
some mysterious propriety ; and since this language
is especially used of the gift of the Cup, it is to

^ In Ps. XXXV. § 14.

^ S. Aug. in Ps. ciii. Enarr. 3. § 13.

217

be feared that they, on the whole, suffer some very
special loss, from whom is withheld 'Calix Tuus
inebrians quam peroptimus.' "

Thus, this very expression, which has been cited
by so many, as though I were unfaithful to the Church
of England, is an expression uniformly used by the
Fathers in reference to the Cup, which is given to
all in the Church of England. It points to some
special gift bestowed in the Cup. That there is such
a special gift, is acknowledged by some eminent
Roman Catholic writers, and is said to have been the
opinion of all assembled at the Council of Trent, and
to be tacitly implied by that very Council, however
it may have been more frequently denied by more
recent Roman Catholics.

Vazquez ^ and Lugo - (both of great reputation as
Roman Catholic writers) both admit that it is the
more probable opinion that there is some special gift
in the Cup. Lugo says, that " Franc. Blanco, Arch-
bishop of Compostella \ who was present at the
Council of Trent, said, that such was the unanimous
opinion of the fathers [there], but that they were un-
willing to define it inopportunely, lest an occasion of
outcry should be given to the heretics ; wherewith
agree the words of the Council itself (Sess. 21, c. 3),
where it is cautiously said, * as pertains to the fruit,

' In 3. disp. 215.

' de Sacr. Euch. Disp. 12. s. 3.

^ Lugo says that he is spoken of, though not named, by
Henriquez, de Euch. 1. 8. c. 44. § 5 in marg.

218

they are deprived of no grace necessary to salvation
who receive one kind only.' It did not say abso-
lutely ' no grace,' but ' no grace necessary to salva-
tion,' where, not Avithout reason, that expression
appears to have been added, ' no grace necessary ; ' "
and this, Vazquez adds, " on the ground that the
command to communicate was fulfilled by the recep-
tion of one kind only." He notices also, that this
Council, although it says " Christ, whole and entire,
is received under one kind only," does not say that
"the entii^e (integrum) sacrament," but "a true
(verum) sacrament is received;" and he sums up
this part by saying, " We grant that, according to
this our opinion, the laity, to whom one kind is
denied, are deprived of some grace, yet not necessary
to salvation, and that this the Council did not mean
to deny."

They cite, moreover, Clement VI. (a. d. 1341),
who granted the Cup to a king of France, "ad ma-
jorem gratise augmentum," " to the greater increase
of grace;" "therefore," adds Lugo, "because both
kinds give more grace than one."

Lugo dwells upon our Lord's own words, in which
He speaks not of His Flesh only, but of His Blood.
" Christ said not, ' My Flesh is truly satisfying, or
nourishment generally,' but *is meat indeed, and My
Blood is drink indeed,' to indicate that to His Body,
received under the form of bread, belonged those
effects spiritually, which the natural bread worketh
[naturally], as the Council of Florence said, in the

219

Decree of Eiigeiiius ; and to the Blood, under the
form of wine, belonged those effects spiritually, which
natural wine worketh [naturally] ; so then a certain
effect correspondeth to the Cup, i. e. to drink spiritu-
ally, which no wise belongs to the Bread ; and, con-
trariwise, spiritual feeding no wise comes from the
Cup but from the Bread."

Again, he urges, " It is not credible that the
Apostles, when, after Supper, they were invited by
Christ to drink the Cup, did not receive some fruit
from that reception, but only a more explicit sign of
the fruit which they had before already received ;
yea, from the very mode of giving the Cup, Christ
seemeth to have invited them by some hope of spi-
ritual fruit, and by the same hope to invite us, too,
to the Cup, after receiving the Body."

He quotes also Arnoldus, Abbot of Bonneval
(about A.D. 1162, a friend of St. Bernard), who, speak-
ing of the Cup, says, " Christ Himself gave this Cup,
and taught that we should not only be outwardly
bedewed with His Blood, but that inwardly, too, the
soul should be guarded by Its Almighty sprinkling;
and that the power of so mighty a medicine, pene-
trating all things, should disperse whatever there was
hard within, and renew and heal whatsoever disease
clave to the flesh, or wherewith the corruption of the
former life had stained the spirit."

He adds, " In this sense it is commonly said, that
this Cup spiritually inebriateth him who receiveth it,
which cannot be understood without some efficiency.

220

In this sense, too, Christ is said to have given to the
mournful the Cup of His Blood ^ i. e. to cause joj to
them by that Drink, which also cannot take place
without efficiency. Lastly, the Priest, after receiving
the Body, and before receiving the Cup, prays that
the Blood which he wisheth to receive 'may pre-
serve his soul unto everlasting life which, too, can-
not take place unless it produce something in his
soul."

And with the above distinction of the hymn, he
notices, that Psalm civ. corresponds; that "bread
strengtheneth the heart of man," " for that the effect
of food is to * strengthen the weak,' but that the
effect of drink is to nourish indeed, since wine also
serves to nourish, but by gladdening the sorrowful
soul, ' and wine to gladden man's heart.' " " Hence
also, sometimes in Holy Scripture, the effect of the
heavenly Cup is called, ' the inebriation of the soul,'
because it brings a sort of gladness, whereby man is
rendered in a manner insensible to toil and tribula-
tion, as one inebriated is rendered naturally insen-
sible."

I have quoted, on this point, Roman Catholic writers,
because some modern controversialists among them,
treat any statement as to a loss through the privation
of the Cup as though we thereby denied the Presence
of our Lord. And yet there seems to be no alter-

^ In the hymn of Corpus Christi,

" Dedit fragilibus Corporis ferculum,
Dedit et tristibus Sanguinis poculum."

221

native but, either to suppose that this gift of the Cup
conveyed no additional grace to the Apostles (Avhich
Lugo thought so inconceivable), and to the whole
Church during the thirteen or fourteen ^ centuries in
which it was every where received, when it could
be had ; in other words, that its gift, when it w^as
given, was unmeaning, or that loss is incurred by
its being withheld now.

VIII. " By advocating counsels of perfection, and
seeking to restore, with more or less fulness, the con-
ventual or monastic life."

I am not aware that I have any where advocated
what are technically called " the counsels of perfec-
tion ;" and that, because I have not myself been
called to them. Having, while God permitted it,
been married, I have not advocated^ celibacy ; nor the
renunciation of all worldly substance, since my very
duties involve the possession of ample income ; nor
obedience, being under no ecclesiastical superior. I
have rather taught, what God has in some degree
taught me, to use self-denial in the possession of

^ Beveridge on Art. XXX. quotes writers to the middle of the
14th century, and Gabriel Biel later.

^ I do not mean that I have not been very thankful, when
God has drawn others to desire, in this way, to serve Him
" without distraction," and to "care for the things of the Lord"
only ; but such have learnt it from Holy Scripture, or teaching
of the Church, not, as I know, from myself, except as far as it is
notorious that I take in their plain sense the words of Holy
Scripture, and accept the teaching of the Fathers.

222

worldly substance, and to become poorer, if it may
be, for Christ's sake.

I do not say this as implying that there are not
" counsels" in the Gospel as well as " precepts." For
our Lord Himself says, "AlF men cannot receive
this saying, save they to whom it is given ;" " He
that is able to receive it, let him receive it ;" leaving
a choice therein, whereas there is no choice as to any
command of God's. And St. Paul distinguishes on
the same subject : Concerning ^ virgins, I have no
commandment of the Lord, yet I give my judgment,
as one that hath obtained mercy of the Lord to be
faithful." A " command" is set before all under pain
of punishment. " Neither fornicators, nor idolaters,
nor thieves, nor drunkards, nor revilers, nor extor-
tioners shall inherit the kingdom of God." A
'•counsel" is that which is set forth freely, with the
hope of greater reward. " It is matter of condemna-
tion," says St. Augustine ^ " not to obey the Lord
when He commands : but that which, within the
kingdom of God itself, might be more largely pos-
sessed, if there were larger thoughts how they were
to please God, will assuredly be less, when as this
very thing is less thought of by necessity of mar-
riage. Therefore, he says, 'Concerning virgins I
have no command of the Lord.' For whosoever
obeys not a command is guilty and liable for punish-
ment. Wherefore, because it is not sin to marry a

7 St. Matt. xix. 11, 12. '1 Cor. vii. 25.

^ de Virgin. § 14 (Shorter Treatises, p. 316, Oxf. Tr.).

223

wife or to be married, (but, if it were a sin, it would
be forbidden by a command,) on this account there is
no command of the Lord concerning virgins. But
since, after w^e have shunned or had forgiveness of
sins, we must approach eternal life, wherein is a cer-
tain or more excellent glory to be assigned not unto
all who shall live for ever, but unto certain there ; in
order to obtain which it is not enough to have been
set free from sins, unless there be vowed unto Him,
Who setteth us free, something, which it is no matter
of fault not to have vowed, but matter of praise to
have vowed and performed ; he saith, ' I give counsel,
as having obtained mercy from God, that I should be
faithful.' For neither ought I to grudge faithful
counsel, who, not by my own merits, but by the
mercy of God, am faithful."

The distinction, then, between "counsels" and
" precepts" of the Gospel is given by our Lord Him-
self. I will not enter here into the question, whe-
ther, (as Dr. Hickes says that Fenelon explains the
distinction) " counsels" become real " precepts" under
the circumstances with respect to which they were
given. One who is really and distinctly drawn by
God to a more devoted life, as of holy orders, or a
missionary, would certainly sin, if, through love of
worldly ease, he held back from that drawing. What
the consequence would be to him, God alone knows.
The frame of mind which so draws back might end
in the final love of the world rather than of God,
and so in the loss of God.

224

Having now thought it right to speak on the sub-
ject, I would add, that St. Augustine and later
spiritual writers, while they must say, that it is
the higher course, where other duty permits, to give
up "houses, or brethren, or sisters, or father, or
mother, or wife, or children, or lands, for His Name's
sake," still give several cautions. " Counsels" are
not themselves an end, but means to help toward an
end, removing what may be hindrances to the love
of God. St. Augustine, certainly without any hesi-
tation, confesses, that the keeping of " counsels" is
not the end of the spiritual life, but a mean or in-
strument to a spiritual end. He saith : " The ^ end of
every commandment is charity, i. e. every command-
ment is referred to charity. Whatsoever things
therefore God commands, whereof one is, 'Thou
shalt not commit adultery,' and whatsoever things
are not commanded, but by spiritual counsel advised,
whereof is one, ' It is good for a man not to touch a
woman,' are then done aright, when they are referred
to the love of God, and of our neighbour for the
sake of God, both in this world, and in that which
is to come."

" Why ^ do we cast away temporal things ? Lest
they hold our steps in their way to God. Why
things pleasing to the flesh ? Lest they cloud the
eye beholding God. Why tread under foot our
wills? Lest they hinder the fulfilling of the Divine

' Enchiridion de Fide, Spe, et Carit. § 32. (p. 157, Oxf. Tr.)
" Alvarez de Paz de Vit. Spirit, p. 463.

225

will in them. Why do we abstain from wine and
delicate food ? That, subdning the flesh, we may
feel spiritual sweetness. Why do we forgive injuries,
not in heart only (as we are required), but also as to
outward amends ? That w e may imitate Christ
praying for His enemies. — These are our steps,
these our essays, this our course whereon we run to
imitate God, whereby we hasten to union with God ;
they are not that union itself, which perfects us in
true virtue."

2. One who obeys diligently God's commands is
to be preferred to one who is less diligent in these,
while he follows those further counsels. " Not ^
only is the obedient to be preferred to the disobe-
dient, but the married woman who is more obedient
is to be preferred to the less obedient virgin."

3. The same is said of humility, the guardian of
purity. " Virginity * is praiseworthy, but more neces-
sary is humility. The one is counselled, the other
commanded. To the one thou art invited, to the
other compelled. Of the one it is said, *He who
can receive it, let him receive it;' of the other it is
said, 'Unless one become like that little child, he
shall not enter into the kingdom of heaven.' The
one is rewarded, the other exacted. Lastly, thou
canst be saved without virginity ; without humility,
thou canst not."

As the subject is not much spoken of, I may in-

' S. Aug. de bono Conj. § 30.

* S. Bernard Horn. sup. Missus est. § 5.

226

sert rather a long extract from Bishop Taylor,
recognizing the principle :

" So ^ laws and counsels differ, as first and last, as
beginning and perfection, as reward and punishment,
as that which is simply necessary, and that which is
highly advantageous : they differ not in their whole
kind ; for they are only the differing degrees of the
same duty. He that does a counsel evangelical, does
not do more than his duty, but does his duty better ;
he that does it in a less degree, shall have a less
reward ; but he shall not perish, if he does obey
the just and prime or least measures of the law."

" There ^ are in the sermons of Christ some in-
stances of duties, which although they are pursu-
ances of laws and duty, yet in their own material,
natural being, are not laws, but both in the degree
implied, and in the instance expressed, are counsels
evangelical ; to which we are invited by great re-
wards, but not obliged to them under the proper
penalties of the law. Such are making ourselves
eunuchs for the kingdom of heaven, selling all, and
giving it to the poor. The duties and laws here
signified are chastity, charity, contempt of the world,
zeal for the propagation of the Gospel : the virtues
themselves are direct duties, and under laws and
punishment ; but that we be charitable to the de-
gree of giving all away, or that we act our chas-
tity by a perpetual celibate, are not laws; but

^ Rule of Conscience, Book ii. c. 3. Rule 12. § 4.
' lb. § 9, 10.

227

for the outward expression we are wholly at our
liberty: and for the degree of the inward grace,
we are to be still pressing forward towards it,
w^e being obliged to do so by the nature of the
thing, by the excellency of the reward, by the
exhortations of the Gospel, by the example of
good men, by our love to God, by our desires of
happiness, and by the degrees of glory. Thus St.
Paul took no wages of the Corinthian churches : it
was an act of an excellent prudence and great cha-
rity, but it was not by the force of a general law;
for no man else w^as bound to it, neither w^as he; for
lie did not do so to other churches ; but he pursued
two or three graces to excellent measures and de-
grees; he became exemplary to others, useful to
that church, and did advantage the affairs of re-
ligion ; and though possibly he might, and so may
we, by some concurring circumstances, be pointed
out to this very instance and signification of his
duty, yet this very instance, and all of the same
nature, are counsels evangelical ; that is, not im-
posed upon us by a law, and under a threatening, but
left to our liberty, that we may express freely what
we are necessarily obliged to do in the kind, and to
pursue forwards to degrees of perfection."

" These, therefore, are the characteristic notes and
measures to distinguish a counsel evangelical from
the laws and commandments of Jesus Christ.

" 1 . Where there is no negative expressed or in-
volved, there it cannot be a law ; but it is a counsel

Q 2

228

evangelical. For in every law there is a degree of
duty so necessary, that every thing less than it is a
direct act or state of sin : and therefore, if the law
be affirmative, the negative is included, and is the
sanction of the main duty. * Honour thy father and
mother,' that is a law : for the lowest step of the
duty there enjoined is bound upon us by this nega-
tive, ' Thou shalt not curse thy father or mother,' or,
' Thou shalt not deny to give them maintenance,
thou shalt not dishonour them, not slight, not under-
value, not reproach, not upbraid, not be rude or dis-
obedient to them :' whenever such a negative is
included, that is the indication of a law. But in
counsels evangelical, there is nothing but what is
affirmative. There are some who make themselves
eunuchs for the kingdom of heaven : that is the inti-
mation of a religious act or state : but the sanction
of it is nothing that is negative, but this only : * He
that hath ears to hear, let him hear and ' He that
can receive it, let him receive it ;' and ' He that hath
power over his will, and hath so decreed in his heart,
does well.' In commandments it is, ' He that does
the duty, does well ; he that does it not, does ill :'
but in counsels it is, *He that does not, may do
well ; but he that does, does better :' as St. Paul
discourses in the question of marriage."

For myself, I believe that what I have written
upon this subject, was in my letter to the Bishop of
Oxford nearly twelve years ago. I will set down
again what I wrote positively upon it.

229

" I own then, my Lord, I cannot read such pas-
sages as, ' There be eunuchs, which have made them-
selves eunuchs for the kingdom of Heaven's sake
' he that is able to receive it, let him receive it :'
' Verily I say unto you, that there is no man who
hath left father, or mother, or wife, or children, for
My Name's sake, but he shall receive manifold more
in the present life, and in the w^orld to come life
everlasting :' ' He that standeth stedfast in his heart,
having no necessity, but hath power over his own
will, and hath so decreed in his heart, that he wdll
keep his virgin, doeth well ; so then he that giveth her
in marriage doeth well ; but he that giveth her not
in marriage doeth better:' — I cannot read these and
other passages without acknowledging that, though
marriage is not permitted only, but ' honourable,' yea,
our Lord honoured the marriage-rite by His Pre-
sence, and by His beginning of miracles, and has
consecrated it into a mystery and an image of the
Church's union with Him, still ' a more excellent
w^ay' is pointed out to ' those to w^hom it is given.'
Marriage has not only safety, but honour. Changed
as its character is by the fall, in that it now gives
birth to a tainted offspring, yet, that men might not
despise it, and thence make a snare to themselves,
God has restored it to a portion of the dignity which
it had from His institution in Paradise, dignified it
in the Patriarchs, set forth an example of it in
' Abraham His friend,' and in the pure blessings of
Isaac, made its mutual love a similitude of that

230

which He bears to His Church, and of her reverence
to Him, her Head and Saviour: hallowed it yet
more, in that His Son was born of the seed of
David, according to the flesh, though not after the
flesh, and His Ever- Virgin Mother was betrothed,
when He ' abhorred not the Virgin's womb,' and He
appointed that mothers should be 'saved by the
child-bearing.' He takes us by the hand, and hal-
lows our union by the blessing of His Church ; so
that what man might have feared to approach, is,
when *enterprised reverently, discreetly, advisedly,
soberly, and in the fear of God,' a continual image
and representation of things holy and Divine. But
it is the very character of the Faith, that, while it
ennobles the use of God's permitted blessings, it
points out to those who can receive it a higher way,
by foregoing them. Thus, it declares ' every crea-
ture of God is good, and nothing to be refused, if it
be received with thanksgiving ;' and it consecrates it
to our use ' by the w^ord of God and by prayer,' yet
it shows ' a more excellent way' by fasting, which
'He Who seeth in secret shall reward openly:' it
teaches that ' our lands are in our own power,' yet it
promises ' manifold more to those who forsake houses
and lands for His Name's sake and the Gospel's :' it
teaches to ' lie down in peace and sleep in Him Who
maketh us to dwell in safety,' yet those who are able
it invites to be like their Lord, and ' watch unto
prayer,' to ' prevent the night's watches,' or even to
' spend the night in prayer to God :' it teaches to

231

' use this world T\ itliout abusing it yet is St. Paul's
example higher, who lived ' crucified with his Saviour
to the world, and the world to him :' it sheds a grace
and beauty around life's innocent enjoyments, and
teaches us a Christian mirthfulness, yet it points, as
the higher and nobler, to ' take pleasure in infirmities,
in reproaches, in 'necessities, in persecutions, in dis-
tresses for Christ's sake ",' in St. Paul's eight-fold
' perils ;' ' in weariness and painfulness, in hunger
and thirst, in cold and nakedness ^ :' it invests with
a sacred awe 'magistrates and those who are in
authority,' yet bids those ' who would be chief among'
us ' to be as the servants of all :' it sanctifies mar-
riage, but it places above it those who forego wives
for His sake .... Why should not celibacy be used by
those to whom it is given, to bind men's affections
the more firmly to their Lord? Scripture says, 'He^
that is unmarried careth for the things that be-
long unto the Lord, how he may please the Lord :
but he that is married careth for the things of the
world, how he may please his wife.' Why then cut
off the aspirings of those more ardent minds who
hope thus to ' wait upon' their ' Lord without dis-
traction?' Why not be thankful for our own bless-
ino's. without o^mdofino- to those who have foreo-one
them for their Lord's sake, the blessing annexed to
self-denial, that they might 'give themselves' the
rather * wholly to these things,' and to the service of

' 2 Cor. xii. 10. ' 2 Cor. xi. 26, 27.

' 1 Cor. vii. 32, 33.

232

their Lord ? Why not content ourselves to be
among those who have

* Love's supporting force
To cheat the toil and cheer the way ;'

without envying others

' in their lonely course,
(Lonely not forlorn

"A more generous course, which would have in-
terposed, when necessary, the guidance of authority,
and led but not inhibited, might have made Wesley
and Whitfield useful members of the Church, instead
of leaving them to plunge thousands into schism,
and to train off into a delusive doctrine many of the
best members of the Church.

"I am not advocating celibacy, my Lord, as the
general rule of the Church, nor imposing upon others
*a yoke, which I touch not with one of my fingers
nor have any of us so done. But surely there is
room for all ; and while the peaceful duties of the
country pastor can often be even better discharged,
perhaps, by a married priest, 'ruling^ well his own
house, and having his children in subjection in all
gravity,' a pattern of domestic charities, there are
surely duties enough in the Church where celibacy
may have its proper place, and where there is much
room for the exhibition of the sterner grace of self-
denial, foregoing all the highest earthly joys which
cheer us on our pilgrimage, passing alone and isolated

' Christian Year. Feast of S. John the Evangelist.
^ Marriage Service.

233

through the world, and visibly living only for his
Master's work, and to gather in his Master's scat-
tered sheep. If the degraded population of many
of our great towns are to be recovered from the
state of Heathenism in which they are sunk, it
must be by such preaching of the Cross, wherein it
shall be forced upon man's dull senses, that they who
preach it have forsaken all, to take it up and bear it
after their Lord. They must, like St. Paul, ' bear
about in their bodies the marks of the Lord Jesus,'
the prints of His Nails, and the piercing of His
Side. The preacher of repentance did not go forth
' in soft clothing,' or ' living delicately,' or encom-
passed with the joys of Hfe ; and if we, as we much
need, are to have men ' in the spirit and power of
Elias, before the great and terrible day of the Lord,'
the very circumstances of their lives must corre-
spond with, and declare the earnestness of their
message, and that they have left all to bear it.
There is need and room for soldiers of all sorts in
the Lord's ' willing army ;' why cut off any one kind ?
why require that all His warriors should ' cumber
themselves with the concerns of this life ?' why should
not some undertake a harder, so that it be, a ' willing
service?' Why, again, should the daughters of our
land be in a manner forced into marriage, and the days
of the Old Testament be brought back upon us, and
our maidens marry, in order to ' take away their re-
proach among men,' now that He Who was looked
for is come, and they can serve Him, not by becoming

234

mothers of the holy line whereof He was to be born,
but by ministering to His members in a sanctified
virgin estate ? Why should we not also, instead of
our desultory visiting societies, have our Sceurs de la
Charite, whose spotless and religious purity might be
their passport amid the scenes of misery and loath-
someness, carrying that awe about them which even
sin feels towards undefiledness, and impressing a
healthful sense of shame upon guilt by their very
presence ? Why should marriage alone have its
duties among the daughters of our great, and the
single estate be condemned to an unwilhng list-
lessness, or left to seek undirected, and unautho-
rized and unsanctified, ways of usefulness of its
own?"

I did, and do, earnestly desire, my Lord, that these
two objects should be realized amongst us ; as, with-
out them, I believe, that that cancer of our country,
that waste of undying souls, the Heathenism of our
great towns, can never be removed. To yourself,
my Lord, the whole Church of England owes a deep
debt, for the effort which you made, and to which
you sacrificed, perhaps, what God will reward, health
and strength, in doing what in you lay to provide
Houses of God for the poor of our Metropolis. But
you must feel the more acutely what a mass remains,
sheep scattered abroad, who have no shepherd, whom
no man seeketh after. We need not single Clergy
only, but bodies of Clergy, if the light of the Gospel
is ever to penetrate the dark corners of our great

235

towns, and in its streets and lanes, visit those abodes
of festering ^vretcliedness, where tens of thousands
drag out a dying life to, (but for God's mercy not
man's) an undying death, " without hope and without
God in the world."

These cannot be reached by a few^ additional
Clergy, here and there, nor would additional Churches
alone gather them in to worship the God whom they
know not. Again, among our female poor, in edu-
cating religiously the children, orphans, or destitute,
or worse than orphans, those with profligate parents
and surrounded by profligacy, educated now for sin
and Satan, and with Death for their shepherd ; or in
guarding that perilous age when those Avho are edu-
cated in national schools leave them, to be sucked in
(unless care be taken which now can not) in that foul,
black whirlpool, ever eddying around their parents'
doors ; or in recovering out of its sickening stream,
those who haply may, from among that suffering mass,
that they may, in true repentance, have their " filthy
garments" taken from them, and be anew washed
white in the Blood of the Lamb, to dwell with Him
for ever; or in tending the destitute sick, or starv-
ing, coming among them, (as the poor, who have not
known before what the love of Christ was, have
called them,) "as Angels from another world," mes-
sengers of health to the body, and preparing their
souls to receive gladly the message of the Gospel,
and finally to "depart in peace," their dying beds
soothed, gladdened, blessed in the love of Christ,

236

taught not in \vords only but in deeds by those who
love Christ, — in these and other ways there is a spe-
cial office for the ministering care of women, of
whom our poet has said so beautifully —

" When pain and anguish wring the brow,
A ministering Angel thou."

Such are the needs ten thousand times ten thou-
sand fold multiplied, in our metropolis. And, on the
other side, there are those among the daughters of
our educated classes, whose hearts God touches, who
are unsatisfied with the nothingness in which their
life wears away, who long to pass their days like those
holy women whom St. Paul speaks of, who "laboured
much in the Lord," who wish to gain the higher
reward for more devoted service, whose hearts often
prey upon themselves, because they have no adequate
object for their being.

Your Lordship has declared yourself alive to these
objects. And for myself, I may say, when some
ardent minds have spoken to me of " the contem-
plative life," I have said, apart from other grounds,
that the love of Christ did not now permit it to them ;
that amid this waste of souls, purchased by His
Precious Blood, persons must seek to " perfect holi-
ness in the fear of God, and to grow in the love of
our Lord and Saviour Jesus Christ," while " cherish-
ing and showing forth love to Him in His poor and
afflicted brethren." You, too, must think, my Lord,
that what service any Christian woman can do^ must
depend upon what she is; that the more diligence

237

any of us use as to our own souls, the more we may
hope, by the grace of God, to benefit the souls of
others. Mere benevolence will seldom hold out,
nor has it the constraining powder of the humble love
of Christ. Him, and His Jove, Ave must set before
us, as the beginning and end of all we do ; our sup-
port, strength, stay, hope, and " exceeding great re-
ward," if we would, through His grace, do Him real
service, or benefit those for whom, with us, He died.
But while I have longed for the growth in grace of
any to whom our Lord has permitted me to minister,
never, if I may speak of one sisterhood in your Lord-
ship's diocese (if you alluded to this), never did the
Christian women, united there for a work of love
towards the destitute poor, female orphans, or dis-
tressed women, lose sight of those objects. Your
Lordship, I am sure, would be thankful for what, in
these five years, God has enabled them to do, in pro-
portion to their strength, in works of love, for the
bodies and souls of those to whom they had access.
On one other point, to which your Lordship alludes,
I may say, that it was a rule of that society to receive
no one without the consent of parents, if surviving.
Your Lordship will not think that rule likely to be
infringed, when I say that I knew, at one time, of
about a hundred persons, whom domestic duties, or
the unwillingness or disapproval of parents alone,
detained from giving themselves in this way to the
service of our Lord in His poor.

I would now, in conclusion, put in my own words

238

the sum of what, upon those various subjects, I have
done or taught. And I may say that my own teach-
ing has been throughout untechnical. I have sought
to teach the truth in simple words, which would not
be liable to be misunderstood through prejudice.
And I believe that the impression made by that
statement was not a little increased by the use of
terms, which, if unexplained, the English people
would be very liable to misconstrue ; but which,
whenever I retained any of them, I explained.

I. I have, for some twelve or thirteen years, re-
ceived all those who, by virtue of the direction in
the Prayer Book, came to me, desiring to " open
their griefs" for the benefit of Absolution. The
greater part of these have been Priests or members
of the University ; but there have been others also,
both of the most and the least educated classes, and
in every profession. I have received their confes-
sions, as they asked me, have instructed them, and,
at their desire, as a ministerial act, pronounced their
Absolution, in the words which the Church provides
in the case of special confession. There have been
cases, although but few, in which I have, from expe-
rience, seen that there was some special grief, weigh-
ing upon the mind, or some sin burdening it, and to
those I have suggested, and, in two or three very
special cases, urged, that confession was the remedy
for them. I may add that they found it so. And I
am aware of no regulation in the English Church
which should hinder a priest, who thought that a

239

mind was preyed upon by some secret evil, or weighed
down by a hidden burden, from telHng that person of
a remedy provided for its removal. But, since I have
had no parochial cure, these have been exceptional
cases, two or three, perhaps, in the course of twelve
years. For those who have spoken to me about
their souls have most often come to me for the very
purpose of using confession ; and so I have, for the
most part, been simply passive in receiving those,
who, by virtue of the direction of the Church, came
to me.

I believe, with the Homily, that " Absolution hath
the promise of forgiveness," although not exclu-
sively, and I have, with the Homily, called it, in a
secondary sense, a Sacrament, although distinguish-
ing it, as the Church of England does, from the " two
great Sacraments which directly unite us with
Christ."

II. I believe most entirely that our Lord Jesus
Christ made upon the Cross " a full, perfect, and
sufficient Sacrifice, Oblation and Satisfaction for the
sins of the whole world," and that " there is none
other satisfaction for sin but that alone." But as
our Lord Himself in heaven unceasingly, in His
Everlasting Priesthood, presents before the Father
that Sacrifice, which He once offered upon the Cross,
so, I believe, that " He has instituted and ordained
Holy Mysteries," whereby the Church pleadeth as a
suppliant the same Sacrifice, which He presenteth as
High Priest efficaciously ; and that so pleading It,

240

she obtains, the rather from the mercy of God,
the blessings she prays for, for herself or for her
members.

III. 'T fully believe, and have anew adopted, every
statement of the Church of England on the doctrine
of the Holy Eucharist. I believe that the Natural
Body of our liord is in Heaven at the Right Hand
of God, and that thence He will come at the end of
the world to judge the quick and dead. But I be-
lieve that in the Holy Eucharist, spiritually, sacra-
mentally, truly, and ineffably, we do, as the Book of
Homilies speaks, "receive the Body and Blood of
Christ, under the form of Bread and Wine." I be-
lieve also that since our Lord is present, not as con-
fined, or contained, or circumscribed in place, yet
present then. He is, as present, to be adored ; as good
Bishop Andrewes said, that " Christ truly present in
the Eucharist, is also truly to be adored."

With this, my Lord, closes almost all which
directly bears upon doctrine in this statement ; and
in all this, I have fully shown.above, (and I might have
shown in much more fulness,) that the very same
doctrines which I have taught, have been taught by
approved Divines in our later English Church before
me. Then what remains chiefly relates to practice.
With regard to

IV. "The adaptation of Roman Catholic books,"
I have shown how this has been done in every
period of our later English Church ; and I have said,
that my own sincere desire was to supply within our

241

Church, and in conformity to her teaching and that
of the Primitive Church, what God had, in other
parts of the Western Church, taught those whom He
had drawn to love Him deeply, either of practical
wisdom, or knowledge of His word, or earnest de-
votion.

V. The " Rosaries," of which so much has been
said, were simply " forms of devotion, addressed to the
Holy Trinity or to our Lord, pleading to Him His own
Life and Sufferings and Death." They were devotions
which, mostly, could not be used with the " string
of beads," which commonly, though not exclusively is
known by the name of Rosary, and which is mostly,
though not always, combined with devotions to the
Blessed Virgin. And yet what a strange ground of
offence it were, if any (in order the better to collect
his thoughts, amid weariness of the brain, or dimness
of mind, or any other infirmity of soul or body, which
disabled him from praying collectedly,) were to use
a mechanical help which, since we have bodies as
well as souls, might aid him to fix his mind. I have
directly, in all ways in which I could, endeavoured
to lead persons to more earnest devotion to God and
our Lord Jesus Christ, and to this alone. Surely, if
people would think, they would think it rather an
act of spiritual tyranny to forbid a simple mechanical
aid to fix the mind upon God. They must forget
that distractions in prayer are so great a part of the
trial of some minds, else they would not grudge
them any mere outward help, which might, at times,

242

aid them in it. Our end is to pray fervently, and
with a fixed mind. Some pray best with a form
before them, others altogether freely ; others by
using a deep form, as a sort of starting-point whence
they may rise more readily to God. Others pray
best, at one time in this way, at another in that. To
some, variety is helpful ; others find renewed depths
in using always the same deep devotions. Why
should we grudge one another, when we are all
praying to the same Father, for the sake of His
Blessed Son, our Saviour Jesus Christ ?

I have maintained, in the abstract, that no repre-
sentation of the Human Nature of our Blessed Lord
was forbidden by the Second Commandment ; nor do
I know why any should not wear near their heart
within a likeness of our Lord, as they would of a
human friend. I never knew of any one, tempted
to any worship of it. Those who blame me for
saying this, must first settle with themselves, how
they excuse Dr. Arnold, who said far more than L

VI. With regard to the devotions, in reference to
the Five Wounds which our Blessed Lord received
for us, they are, I believe, on the very principle of
the deepest petition of our Litany, " By Thy Holy
Nativity and Circumcision, By Thine Agony and
Bloody Sweat ; by Thy Cross and Passion." Those
Wounds are the Wounds of Him, Who being Man
was also God ; they are the Wounds which the Pro-
phet foretold that we too should gaze upon, and
gazing on " they shall look on Him Whom they had

243

pierced, and sball mourn for the sins whereby we
pierced Him." Thev are Wounds which shall be
beheld in the Day of Judgment, when they who
persevered in piercing Him anew shall wail not in
penitent sorrow, but in despair. " Behold He cometh
with clouds; and every eye shall see Him, and
they also which pierced Him ; and all kindreds of
the earth shall wail because of Him."

Why should we not gaze on them in thankful love
now, that we may not behold them then in terror ?
But, on this subject also, I have shown that the
most touching hymns, the most popular in the hymn-
books of those who are most opposed to Tracta-
rianism, whether among the Low Church or the
Dissenters \ are full of those allusions.

Why, when dwelling upon His Passion, should we
not dwell on every circumstance in it, which the
Holy Ghost has caused to be set down for us, and
implore Him by every Deed of His Love to have
mercy upon us?

^ I omitted above, p. 150, the lines placed under the picture
of the Crucifixion in Bogatzky : —

*' Here at Thy Cross, my dying God,
I lay my soul beneath Thy love ;
Beneath the droppings of Thy Blood,
Jesus, nor shall it e'er remove.

" Should worlds conspire to drive me thence,
Moveless and firm this heart should lie,
Resolved (for that's my last defence)
If I must perish, there to die."
R 2

244

VII. I have, doubtless, often spoken of our being
"incorporated into Christ," as do our Homilies, and
as is the very characteristic blessing of the Gospel,
that v^^e are " members * of His flesh and of His
bones."

To this none, of course, can object. That very
strong word, "inebriate," used of the spiritual joy
and forgetfulness of earthly cares and troubles in the
Holy Eucharist, I have shown to be contained in the
Canticles, to be in harmony with other passages in
Holy Scripture, to be used even by those fathers who
least use a mystical interpretation of Holy Scripture.
I am reminded, while writing this, that it was
adopted in our later Church by one whom those who
censure me will respect, Abp. Cranmer, just before
the close of his life.

" Consider ^ My Body, for you nailed to the Cross.
Feed eagerly (devorate) on this in your minds ; be
sated with My Death. This is the true Meat ; this
the inebriating Drink, wherewith truly satisfied and
inebriated ye shall live for ever."

But I would say that I would not, as I have not
used, that word popularly, because it would seem
strange, and would be wholly unintelligible to minds,
which had never seen it explained. I retained it
only in forms of very deep devotion, in my adapted

* Eph. V. 30.

* Cranmer's Answer to the three Articles given him by the
Committee at Oxford. Works, Vol. iv. p. 19. ed. Jenkyns.

245

books, which would, I thought, be used only by
minds which would use it very reverently.

VIII. I have not (as far as I am aware) techni-
cally spoken of " counsels of perfection." What I
have chiefly spoken of, has been the duty of self-
denial, both for our own sakes, and for Christ's poor.
I have, again and again, preached against the neglect
of the poor, the waste of souls, which the rich, amid
their luxury and ease, care not for ; and I have
spoken of the blessedness of ministering to them,
in any way in which any can. Yet there can be no
question, that our Lord Himself speaks of a higher
devotion to His service, " which all cannot receive,
but they to whom it is given." There are measures
of service, to which some, not all, are called. Our
Ordination service requires an inward, as well as an
outward call, through which persons are " inwardly
moved by the Holy Ghost." Again, it is a high call
to be a JNIissionary; or, again, to live for the love of
Christ Alone and His poor, as "sisters of mercy."
Our Lord has pronounced those blessed, who forsake
what they lawfully may, "for His sake and the
Gospel's," and I have done little more than bid those
whom He seemed so to have called, to " be of good
courage," and to pray to Him for perseverance.
Surely none will blame the echoing of our Lord's
own words.

246

And now, my Lord, having closed this long expla-
nation, may I be allowed to say a few w^ords, more
generally, about myself, since I observe, or have
beard, that my motives and objects have been much
mistaken or misrepresented by those who know me
not in our own Church, by Dissenters, who, in the
late meetings, have spoken very bitterly, and by some
am on Of those who have left us.

Whatever my sins, or failures, or shortcomings
have been, one object I had ever before me, from
my earliest memory, to serve God in the ministry of
this His Church. As years grew on, and (at the
desire of one then in office in the Church to whom I
owe a great debt for his fatherly love, and theo-
logical training) I became acquainted with German
theology, I expected that a chief point of attack
from Rationalism would be through the Old Testa-
ment, and on that ground I devoted myself for
some time to all those studies which bear upon
Hebrew, having nothing less in my thoughts, and
wishing for nothing less, and dreading, when it was
named to me, the post which I have since occu-
pied. And, since that time, my object has been
simply to do, (as occasions arose or seemed to indi-
cate,) whatever God gave me to do in this portion
of His Church.

I never essayed (as some have said of late) to be a
leader of a party, nor to organize a body, nor to act
upon a system, nor to direct things or persons to any
given end, except the end of all ends, holiness and

247

truth in the fear and love of God. I never sought (it
seems to myself strange to have to deny this) to gather
persons around me. When I acted, I acted, rather
following advice, than giving it. Only on some few
great occasions, and those such as called upon others
to act, and that chiefly within this University, and
concerning it, have I acted in combination with
others ; and in these cases 1 was no otherwise pro-
minent, than the station which had been assigned to
me necessarily involved.

Until the judicial decision of the Privy Council
forced upon the Church the necessity of declaring
her own faith for herself, I ever deprecated the
meeting of Convocation, not wishing (as one before
me expressed himself ) that any thing should be de-
cided by mere majorities. My longing and earnest
desire was that those wdth imperfect knowledge
should be drawn to the full knowledge of the truth,
not that they should be removed. And when through
that unhappy decision of the Privy Council, Church-
men were compelled to take a decided line, and
since your Lordships declined to speak in the name
of the Church, to ask that the Church herself should
meet and declare what her mind is on this article of
faith, my own desire was to aid those who believed the
truth, but were kept asunder by mutual misunder-
standings, to come to an understanding among them-
selves. Until the State began aggressions upon the
Church, Churchmen (and myself among them), were
thankful to do what God gave us to do in peace. Even

248

sheep and deer will close their ranks together in
defence. We longed to be at peace, until we dared
not. Church Unions were but the convulsive efforts
of a sound system to throw out a disease whereby
the ordinary functions were hindered. For myself,
I took no part in them, nor, on any occasion, save one,
for many years, acted with others out of the Uni-
versity, until the faith of the Church was impugned
under the form of law. On that one occasion many
of your Lordships also acted together, on a sudden
emergency.

My name (I have once before said) was on no
other ground used in the first instance as a sort of
by-word, than because, in order to save a pupil from
dissent, and then, to show how deeply the truth lay in
HjDly Scriptures, I engaged in the work on the Scrip-
tural Doctrine of Holy Baptism, which grew as 1 went
on, until it became a work instead of a tract. The
name became a convenient brand-mark with which
to designate principles or truths which those dislike
who do not know the truth. Bishops do not escape
it, if they defend that vital doctrine and article of
faith, which your Lordship has recently elaborately
vindicated. Only lately, in an article in a leading
dissenting paper, the doctrine of Baptismal rege-
neration was placed as the first of three doctrines,
selected as containing the essence and offence of the
system designated by my name.

Another, a Socinian writer, puts together as
" merely the grosser forms of the admixture of po-

249

peiy, which has entered into and spoiled all the
institutions of the Reformed Churches," — " Bap-
tismal regeneration^ the real presence in the Eucha-
rist, JNIariolatry, the honour paid to saints, the claim
of infallibility for the Church, the superstitious use
of the sign of the Cross, the turning of his back on
the people by the priest, the recommendation of
auricular confession, and the administration of pe-
nance and absolution."

A third, a Peer who a few years past forsook the
Church and became a dissenter, designated as three
chief offences of the Church, her belief in Baptismal
regeneration, in the gift of the Holy Ghost in Ordi-
nation and in the principle of confession and abso-
lution. On all these three points, he says, that " the
Tractarians" are "most in conformity with the
Liturgy." I will set down two passages, not of
course, adopting his language, and hoping that he
does injustice to the faith of many of the Evangeli-
cals, as he certainly does to those whom, in distinc-
tion to " the Tractarians," he calls High Church.
What I cite him for, is that he makes the belief
in these doctrines, for which my name is made a
by-w^ord, to be the chief offence of the Tractarians,
yet to be in conformity wdth the Liturgy.

" Taking ^ our Liturgy into consideration, there is
no doubt but that the Tractarian creed is more in
accordance with its offices, than that of the Evan-

® Revise the Liturgy, by a Peer, p. 6. 10.

250

gelical or High Church clergy." ... "I will now
shortly recapitulate the doctrine set forth in the diffe-
rent services of our Liturgy. In the first place comes
the doctrine of spiritual regeneration contained in the
Catechism and Baptismal Service, and confirmed in
that for the Burial of the Dead. Next comes the
declaration that the priests and bishops are the
depositories of the Holy Ghost; and immediately
after, it is asserted, that they have the power of both
forgiving and retaining sins. Lastly, in the Order
for Visiting the Sick is contained the principle of con-
fession and absolution. Which, then, of the three,
the Tractarian, the High Churchman, or the Evangeli-
cal minister appears most in conformity with the
Liturgy? The Tractarian accepts all these doctrines;
the High Churchman none of them, except perhaps
a small and undefinable fractional part of baptismal
regeneration ; the Evangelical minister rejects them
all. Surely then, as far as the Liturgy is concerned,
the Tractarian is the most correct in his creed."

I mention this, my Lord, in illustration, that my
name came to be thus publicly used, only because,
in the *' Tracts for the Times," I maintained a main
article of faith. My contributions to that series
were on Fasting, Baptism, and the Commemorative
Sacrifice in the Holy Eucharist. What I have
wished in all that I have done, was not to act upon
the Church, but to teach individuals what I had
learned of and in her; not (as some have said) to
raise her to something which she was not, but to

251

raise her children to the doctrine and practice
which she teaches.

The work which I myself especially planned,
"the Library of the Fathers," was entered upon
amid the advice of the late Archbishop of Canter-
bury, and with his concurrence and sanction, as well
as that of most of the Bishops. Its main object was
to provide for the children of our Church a great body
of Catholic teaching from the very writers to whom
she appeals so often, and with so much reverence, in
the homilies, and to which her Canon of 1571 more
especially directs our study, after the Holy Scrip-
tures. "They [preachers] shall in the first place be
careful never to teach any thing from the pulpit to
be religiously held and believed by the people, but
what is agreeable to the doctrine of the Old or New
Testament, and collected out of that very Doctrine by
the Catholic Fathers and ancient Bishops'' In the
event, nearly three-fourths of the Library has con-
sisted of comments upon Holy Scripture.

Another common object I had, which these evil
times have prevented, a Commentary on Holy Scrip-
ture, which should embody and recast in one, what
devout minds had in different ao^es learnt throuofh
reverent meditation upon God's word. For I do think
that our manifold controversies have drawn many
of us far too much from the reverent study of the
Word of God. My other plan, my adapted books,
had still the same object of building up the children
of our Church within her, and if I could tell your Lord-

252

ship of the thanks which I have received from those
who have been so built up, and abide in rest and peace,
within the bosom of our Church, and have grown in
the love of our Lord, and conformity to His holy will,
it would mitigate, I am sure, your Lordship's disappro-
bation of the plan. Your Lordship, I am satisfied,
does not allude to myself when you speak of Clergy-
men w^ho put into the hands of members of our
Church " books of devotion in which all but Divine
honour is paid to the Virgin Mary," because, as I
have said above, I have carefully on principle avoided
it, both for myself and others.

If, in these last times of dreariness and perplexity,
the minds of many have turned towards myself, this has
not been my doing. In whatever degree I have been
a guide to others, it has been that, having no paro-
chial cure, I have been able in some measure to give
advice to those who applied to me. Your Lordship,
I am sure, would not have a minister of Christ refuse
such help as he could give, when asked in Christ's
Name.

Since I have not, except in some few very special
cases, recommended individuals to use confession, I
need hardly say that I have not recommended per-
sons to place themselves under what is commonly
understood by the technical word " direction." The
"guidance" which I have myself mostly given to
those who came to me, has been such instruction as
my experience enabled me to give, how they might
conquer in detail their besetting sins, or in any

253

way, to grow in the love of God. The use of a
sjDiritual guide (which Bishop Taylor also recom-
mends) does not (as people dream) interfere with
the charities or relations of domestic life, nor does it
involve the knowledge of the secrets of families.
It is an acknowledged rule in confession to avoid
speaking of or naming the sins of others, or in any
way making known their sins or infirmities. The
change which is wrought hy God's grace, and to-
wards which one more experienced in the Christian
life, aids, under that grace, is not so much in the
outward form of life, as in the soul within. The
change is seen, not so much in outward acts, as in the
temper of mind in which they are done Domestic
charities are fostered, not impaired. The priest
comes not between the parent and the child, God
forbid ; he but aids the child or the parent (as it
may be) to conquer the yet unsubdued tempers
which chill parental or filial love. The grown-up
son or daughter is changed only in that they become
more loving, respectful, and obedient ; brothers and
sisters, husbands and wives, live in greater unity and
love. Spiritual advice, as a rule, relates to inward
right conduct in the ordinary duties of life, not to
the outward circumstances of domestic life. The
object of any spiritual guide, is to teach persons to
guide themselves, to give them right principles of
action, which they may on different occasions apply ;
to strengthen them where they are weak, to enable
them to walk freely, not himself to be a mere crutch,

254

unless it were needed to support real weakness. And
what parent would not do this if he could, or desire
that, when needed, it should be done by the help of
God?

About the future history of our Church, I have felt
the less anxious, because I felt, as your Lordship too
feels, and has expressed, that God's Good Hand was
with her. I have never planned any thing, as some
have at all times planned, nor worked (as some
would wish) directly for her re-union with the rest of
Christendom, because I always felt that a healthful
restoration of unity must be God's doing, in His
time and way; to be prayed for, not planned. I
have said so to others, who seemed to be impatient
for this, and to aim at what was impossible. I have
ever hoped that the Church of England, whom God
has, by His Providence, and in its history, so marvel-
lously distinguished from the Protestant bodies on
the Continent or among the dissenters, had a special
destiny and office in store for her, in His All-merci-
ful designs. And in this great restoration of our
Church, when younger men have seemed to me to
turn their eyes too narrowly to one portion of God's
work, I have both publicly and privately pointed out
what has been so impressed upon myself, how that
work embraces every part and action of the Church.

And with regard to these unhappy secessions from
our Church, which persons are now, in all directions
ascribing to certain teaching and practices, I may
venture, on a sorrowful and intimate knowledge of

255

them, to say that nothing was ever less true. The
two leading causes, as may be seen from the very
statements of those who have left us, have been, —
(1) that the Scriptural doctrine of the Unity of the
Church did not seem to them to be satisfied by
the English belief, that the Church was still one,
notwithstanding its distractions and interruption of
Communion, or, as it has been said, that " a family
may still be one, though its members quarrel;" (2) that
since the teachers of our Church seem to be at issue
among themselves upon articles of faith, our Church
does not perform the office promised, " thy teachers
shall not be removed into a corner any more, but
thine eyes shall see thy teachers."

These, it must be admitted, my Lord, are diffi-
culties, to which there are counter-difficulties, which
may well make us not patient only, but grateful to
God for His goodness. I mean, that although there
is still enough (as I have often inculcated) in the
unity of that Faith which was delivered from the
first, in the common Sacraments, in common Apo-
stolic descent, in union in our One Lord, in common
prayer, and, I trust, notwithstanding appearances on
both sides, in love, we must admit that Lenity is not
such as it was in St. Augustine's time. Rome gives
an adequate theory of unity, although to that hard
theory she sacrifices a great portion of the Church,
which " throuo'hout all the world acknowledo^es" the
One Lord of the Church. Again, we must admit,
all upon all sides cry out, that there should not be

256

this conflicting teaching. While some of us are
anxious to come to a better understanding with one
another, others are anxious to cast out those who
differ from them. The great outcry which is ringing
through our great towns (although in great degree
arising from those external to the Church), yet,
as far as it comes from Churchmen, is an acknow-
ledgment that the state of things is not right, that
there ought not to be so many various voices. Mul-
titudes will, I trust, abide patiently, trusting that
when this Babel-cry is past, the Church will be
allowed, in peace within and without, and seeking
the peace of her children, to bring them to a right
understanding with one another. But now, it does
press hardly upon some who would serve the Church
devotedly, whether this clamour be not perhaps the
voice of the Church, whether both parties who speak
against one another, do really at all misunderstand
one another, or whether they can ever be brought
to understand one another in the one truth.

These last disquietudes have been very much
aggravated by the decision of the Judicial Com-
mittee of the Privy Council. It was urged, last
year, upon several of your Lordship's brethren, with
deep anxiety and tears and prayers, that unless some
measure were adopted, which should assure persons
that the Church of England did not abandon the
article of the faith which the Judicial Committee
had impugned, the Church would lose many mem-
bers whom she could ill spare, and who clung to

257

her. Those who so urged this, did not desire to
eject others ; they wished that things should be re-
stored as they were before, or, if any more positive
declaration were made, they wished it to be accom-
panied with such explanations as should exclude
those only who, understanding the doctrine which
the Church affirms, rejected it. Those who have
left us since, are but a portion of those whose loss
was feared, and who, some of our Bishops were
warned, would be lost to the Church, if nothing was
done.

I believe that the reading of Roman controversy
by persons unqualified to engage in it has had far,
very far, more effect than the use of books, even of
wmdapted Roman devotions, which is also very ex-
tensive, and for w^hich I am in no way responsible.
Dr. Nicholls in 1700 spoke of the extent to which
they were then used, and their effect in withdrawing
persons from us. But, more than this, the press swarms
with controversy. It is circulated diligently. In a
cheap form it finds its way every where. I doubt
much whether any instance could be found of any
one individual w^ho has really (if the truth were
known) been led on by those who remain in the
English Church, so as to leave her. Some may have
attributed their change to teaching which they re-
ceived in the English Church. But I know that
some have thanked their English teachers for the
exchange, when those who know them well, know
that it proceeded from other causes.

258

I will not say, again, that there has not been, and
is not, much fretful and undutiful language as to the
Church of England ; that persons have not reflected
and repeated each other's discontents and discon-
tented language, until, like burning glasses, they
increased it ; that there has not been much impa-
tient treatment of the Articles, wilfully or reck-
lessly interpreting them unfavourably ; that persons
have not been over-sensitive to ills around them, so
that if they judged of the Gospel with the same
measure with which they have ventured to judge of
their Church, they would have become infidels, as,
from a like temper, persons in the Roman Church
have often lapsed into infidelity.

But all this has nothing to do with any sort of
teaching. And it is worse than idle to talk, as some
have done, of putting down '* Tractarianism," in order
to check secessions to Rome. Such might drive
hundreds from the Church for tens ; but while that
precious jewel, the Prayer-book remains, they can-
not destroy or weaken " Tractarianism." It was out of
Holy Scripture and the Formularies of the Church
that Tractarianism arose. It was cherished by our
English Divines. It was deepened by the Fathers. It
was ripened while most of the writers knew scarcely
a Roman book, and only controversially. Trac-
tarianism was entirely the birth of the English
Church. Its life must be co-existent with the formu-
laries in which it is embodied. Tractarianism was
not beheaded with Laud, nor trampled under foot in

259

the Great Rebellion, nor corrupted by Charles II.,
nor expelled with the Non-Juroi*s, nor burnt, to-
gether with the Common Prayer Book, in Scotland,
nor extinofuished bv the deo-radation of the Church
through Walpole, nor in America by the long-denied
Episcopate. Even the pared and maimed Prayer
Book of the Church in the United States still affords
it a home ; and the sameness of the struggles im-
plies the same principle of life. Tractarianism, as it
is called, or, as I believe it to be, the Catholic Faith,
will survive in the Church of England while the
Scriptures are reverenced, and the (Ecumenical
Councils received, and the Creeds recited, and the
Episcopal succession continues, and union with Christ
her Head is cherished, and she acquiesce not, God
forbid ! in the denial of any article of the Faith.

But this is for others. To yourself, my Lord, I
may say, (and yon will forgive me for speaking thus
plainly,) the remedy for secessions from the Church is
her own health and well-being. Sickly trees lose
their leaves, and cannot ripen the fruit which they
have borne. A^'hatever strengthens and deepens the
life of the Church, binds her children to her.

Our Church is, by God's mercy, recovering from a
deep sickness, the lukewarmness of a miserable cen-
tury. But all recovery from sickness has suffering^
And during sickness, she will but have a weak hold
over her children. The token which appeals to peo-
ple's hearts, is life. For it is the Presence of God.
Whatever promotes life, in other words, whatever

s 2

260

draws the favour of God, appeals to people's con-
sciences with a force beyond all abstract argument.
It alone will draw to her her lost children, as it has
drawn them ; it alone will retain those who are
alarmed for her ; it alone will command the respect
of those who now disown her, and ignore her very
existence. The workings of God's Good Spirit,
which now seem so sadly clouded to our eyes by all
these exhibitions of human passion and bitterness,
have, above all things, kept her children within her.
This is the token given, above all others, by our Lord
and by His Apostles. The life of the branch is the
result of its abiding in the vine. " Falling down he
will worship God, and report that God is among you
of a truth."

Outward measures will be of use, as far as they
promote inward holiness, or hinder aggressions upon
the faith. A supreme Court of Appeal, such as the
Church can trust, for the decision of matters of doc-
trine ; the restoration of the Church's legislature to
decide upon those questions which yearly are pressed
upon her ; guarantees for the rightful appointment
to high offices in the Church, that we may not here-
after have other Hoadleys inflicted upon us : these
and the like outward measures, or the aiming at
them, will re-assure Churchmen that the Church is
not about to surrender the Articles of the Faith.
And as to inward life, whatsoever tends to recover
to the Church the blessed title of being the Church
of the poor, the true mother of her children ; what-

261

soever shall make her the true messenger of peace,
the converter of the heathen, within or without, " a
guide of the blind, a light to them which are in
darkness, an instructor of the foolish, a teacher of
babes ;" whatsoever shall make her fulfil better the
office of the " messenger of the Lord, to prepare His
way before Him," will bind her children to her by
love or by awe. Even an Apostle said, " the seal of
mine apostleship are even ye in the Lord."

Men's hearts will not fail them, if they see in-
creasing diligence in all these things. But while we
have the evils of an uninstructed population, a faith
often spoken against, intestine divisions, want of
love, irreverence in worship, scoffing at self-denial or
earnestness, it is worse than idle to speak of a cer-
tain teaching as the cause of these secessions. What
teaching ended in the great rent of Wesleyanism ?
what teaching favoured the loss ? Thousands were
rent off then, where tens have been rent now.

The politician who raised this storm knew much
of the passions of men, but little of their hearts.
He has raised a misleading cry, which has been echoed
upon platforms by Presbyterians, Independents, So-
cinians, who exemplify at once their theory of reli-
gious liberty, and the duty of the independence of
religious and temporal matters, by calling upon the
Sovereign to interfere with the faith and practice of
the Church to which they do not belong. And this
has made men anew tremble for the Church of
England, as if the din of these mixed and tumultuous

262

meetings were any sound of the voice of the Church
of England. That cry has come in part from unde-
fined fears, in part it comes from those who would
desire an amalgamation of Protestantism, by destroy-
ing what is the characteristic of the Church of Eng-
land. Its real aim must be, not men nor their teach-
ing, real or supposed, but the source and guarantee
of that teaching, the English Prayer Book. That
Prayer Book possesses the hearts of the people, the
real people of the Church of England, her devout
Communicants, whether among the educated or the
village poor. A louder cry would rise up in its
defence, not to the earthly Sovereign, but to Him
Who would hear, the King of kings, and Lord of
lords. The Prayer Book, as it is, binds hearts faster
to the Church of England than the Episcopate. The
very feeling which has now been raised against in-
novations (whatever they be) would tell with ten-fold
force against any mutilation of those services, where-
with their fathers and their fathers' fathers, praised,
prayed to, and w^orshipped God. The Prayer Book,
which passed through the furnace of the rebellion,
will not be allowed to perish now. God hath deli-
vered the Church " in six troubles," and in Him is
our trust that "in seven shall no evil touch" her.

These faithful hearts, my Lord, are the strength
of the Church ; not the hangers-on upon the Church,
nor those who would be her patrons, or her dictators ;
not those who bear with the Church for the sake
of the Establishment, but those who bear with the

263

Establishment for the sake of the nation : not those
who speak the loudest, but they who pray the most
fervently ; not those who are heard in the market-
place, but they, the voice of whose heart is heard in
Heaven. We shall never get free from secular
notions, until it is recognized more distinctly that
the true body of the Church are her Communicants.
We may be hopeful of all who do not forsake her
services; there is still a band which holds them,
which they have not broken ; they are children of
the Church, as also the Dissenters are her wandering
children, and may altogether belong to her. If they
communicate not, they may still be held on by some
remains of Baptismal grace ; they do but faintly
belong either to their Lord or to His Church.

But the body of communicants (unless as far as
some may have been hurried by this panic, or have
given too ready credence to popular fables,) do not
raise this clamour. They long only to " worship
God in spirit and in truth ;" " in the unity of the
faith, in the bond of peace, and in righteousness of
life." Their voice is not heard amid all this din,
because, like their JNIaster, " they do not strive nor
cry, neither is their voice heard in the streets." But
in them the Church lives now; in them she will
live, even if in these last days, sifting times come,
and large masses of the nation should, as in France,
fall openly from her, or become hostile to her.
Through such as these she has ever lived on, in times
prosperous or adverse. For God Who bears with

264

all, and " willeth all to be saved and to come to the
knowledge of the truth," surely looks with especial
favour on those who draw nighest to Him, and seek
to be united with Him, that they may dwell in Him
and He in them. Through these, as in France now,
the Church will spread and enlarge, and absorb into
herself those as yet alien from her, while they preach
Jesus to them, by their silent devotion, the stillness
of their lives, " their ^ faith to Godward," their " work
of faith and labours of love, and patience of hope in
our Lord Jesus Christ." For through such, even
while Apostles preached and worked miracles, did
" the word of the Lord sound forth."

And now, my Lord, I trust that this explanation
will be satisfactory to your Lordship, and will show
that I wished to teach nothing else than what I had
learned through the Church of England and her ap-
proved Divines. I trust that it may also help to re-
assure some who are now carried away by this panic.
I cannot hope that it will diminish a clamour, whe-
ther within Parliament or without, in high places or
low, which is really directed against the Athanasian
Creed, the Baptismal Service, the Office for the
Visitation of the Sick, just as much as against any
thing which I ever wrote, and against myself chiefly,
because I have inculcated what is taught in those
formularies. These I cannot satisfy, nor such as will
not read what I write, and yet cast out " my name

' 1 Thess. i. 3. 8.

265

as evil" (as many do) for believing what I do not
believe, and for not believing what I do believe ^
To these I can but give my love and my prayers
that God would take away their prejudice and lead
them into fuller truth. Nor can I acquiesce in
any authority of Parliament in matters of faith or
discipline, or of County Meetings, or of the Judicial
Committee of the Privy Council. But to " the
sacred Synod of this nation in the Name of Christ
assembled, the true Church of England by repre-
sentation," I willingly defer any thing which I have
written, being sure that that synod will not deny any
portion of "the Faith, once for all delivered to the
Saints," and certain also that I never meant to teach
any thing but what was so delivered.

In this firm hope and trust, I would venture to
use in these dark days the language of one who
lived in darker yet, and who has been called the
great Archbishop Bramhall," when he was in exile
for the faith of Christ : —

* I write this on long experience, and say it not of myself
chiefly, but on the ground of numberless tracts, letters, &c., the
writers of which seem to have a rooted persuasion that the "High
Church" Clergy do not receive what are the first elements of
the Gospels, and do receive what they do not. If " Tractarianism "
were what it is popularly depicted to be, none would eschew it
with more abhorrence than the writers of the Tracts. And yet
the very completeness of this misunderstanding makes it the
more hopeful that the mists will one day clear and the truth be
received.

266

" I do ^ implicitly and in the preparation of my
mind submit myself to the true Catholic Church,
the Spouse of Christ, the Mother of the Saints, the
'pillar of truth;' and seeing my adherence is firmer
to the infallible rule of Faith, that is, the Holy
Scriptures interpreted by the Catholic Church, than
to mine own private judgment or opinions ; although
I should unwittingly fall into an error, yet this cor-
dial submission is an implicit retractation thereof,
and I am confident will be so accepted by the Father
of mercies, both from me and all others who seri-
ously and sincerely do seek after peace and truth.

" Likewise I submit myself to the representative
Church, that is a free general Council, or so general
as can be procured; and until then, to the Church
of England, wherein I was baptized, or a national
English Synod: to the determination of all which,
and each of them respectively, according to the dis-
tinct degrees of their authority, I yield a conformity
and compliance, or at the least, and to the lowest of
them, an acquiescence."

That your Lordship and your brethren, in these
perilous times, may "be^ replenished with the Holy
Spirit to the edifying and well-governing of this
portion of His Church, and may use the authority
given to you, ... to salvation, . . . and to help ; so

" Pref. to the replication to the Bishop of Chalcedom p. 22,
ed. Oxf.

* Prayer in the Service for the Consecration of a Bishop.

267

that, as wise and faithful servants, giving to His
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our Lord," is the earnest prayer of your humble and
faithful, and (in memory of your fatherly kindness
in my early years) grateful servant,

E. B. PUSEY.

Christ Church,
2nd Week in Epiphany, 1851.

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Full text of "A letter to the Right Hon. and Right Rev. the Lord Bishop of London, in explanation of some statements contained in a letter by the Rev. W. Dodsworth"

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