j T H E Oxford M o v e m e n t , I • R E V . M O R G A N D I X , D . D . , ß e c t o r of Trinity Church, New York. P O t T R T H E D I T I O N . M I L W A U K E E : T H E Y O U N G C H U R C H M A N C O . 1886. I BY the Rev. ARTHUR WILDE LITTLE, Hector of St. P a u l ' s Church, Portland, Me. Neatly hound 111 cloth, 225 pages, price $1, net. Postage 10 cents. "Reasons for Being a Churchman," which originally appeared in the columns of The Living Church, ras been carefully revised, copious notes and references of great value have been added, a thorough table of contents, etc. The argument is logical and convincing, the style pleasing and popular. It is a book which ought to be in every parish and Sunday-school library and m every Church family. It is just the thing for lay readers in our smaller parishes and missions. Many of our clergy will find it admirably suited to read to their congregations at week-day services or in place of a Friday-even- ing lecture. It meets the long-felt want of a text book for advanced Sunday- school classes and for candidates for Confirmation. It is particularly adapted to give or lend to our friends outside the Church. A well-known Church woman in Syracuse writes: " I have read and re-read the articles in The Living' Church, entitled 'Reasons for Being a Churchman.' I would like them in book form. I have many friends 'almost persuaded' to be Churchmen, but who cannot quite believe in Apostolic Succession. I believe 'Reasons for Being a Churchman' would convince them." A P e w Prom Among Many Unsolicited Testimonials to " R e a s o n s for Being a Chnrclmian." I The Bishop of Connecticut writes: " I have read t h e m with t h e g r e a t e s t pleasure a n d c o m r i n o i n £ - I t can be said of them (and what mSre need fesaidn,' j Bishop Gregg s a y s : " I would be glad t o h a v e t h e m read in my Diocese." HSt^Kf,?!^®? Churchman says: "Allow me t o congratulate you on the excellence ot y o u r series ('Reasons f o r Being a Churchman') now r u n n i n g in The, Living Church." The Rector of a leading Church School in New England writes: "Many points touch- clearly a n ^ o ^ c i s e f y ' p u T ^ to^e°very valuable^' U S t 1 1 1 S S U S g t h i S ™ r y - a r e % t r i b u t i o n t ( M ) u r S i t o S ' r ° f C o n n e c t i o u t ^ " ™ e y are a valuable con- T h . e R_ev- William Staunton, D.D., says: " 'Reasons f o r Being a Churchman' attracted my a t t e n t i o n n o t only b y t h e i r l i t e r a r y tone, style, and clearness of s t a t e m e n t b u t on a c c o u n t of t h e i r going down t o t h e root of tire m a t t e r , by showing what t h e c i u r o h of Christ really is, and how i t differs f r o m a r e l i f t o u s club." c o r .„The Rev. Dr. Camp, t h e well-known liturgiologist, says: " I and t h o u s a n d s of readers will hail it with g r e a t delight. I t must do much good." l e a u e r s "The Reasons" in their serial form met with a most cordial reception at the hands of the laity." A Jeading l a y m a n of Philadelphia says: " I have read i h e m with inexpressible' pleasure. They would convince t h e most d o u b t f u l . " mexpressime A p r o m i n e n t layman in t h e Diocese of New York says: " I wish t h a t every reasoning thinking person in the laud could and would read t h e m . " ' For sale b y all Church Booksellers. Mail orders promptly attended to. Address THE YOUlVCr CHURCHMAN CO., PUBLISHERS, M I L W A U K E E , W I S . Ui n / s i, mm T H E V Oxford M o v e m e n t , flf T H E R E V . M O R G A N D I X , D . D . , Rector of Trinity Church, New York. F O T J E T E C E I D X T X O i T . M I L W A U K E E : T H E Y O U N G C H U R C H M A N C O . 1886. Tte Mowing Tracts and Pamphlets are ñ Published by The Young Churchman Go.r MILWAUKEE, WISCONSIN : Living & First Series by the Rev. A. W. SNYDER. " T h e best set of Tracts we have seen these many days."—London. Church Bells. No. 1.—A L o s t A r t ; 28th t h o u s a n d . No. 2 — W h a t Y o u O u g h t t o Believe; 12th t h o u s a n d . No. 3.—Ho w i t H a p p e n e d ; 14th t h o u s a n d . * No. 4.—What You O u g h t t o K n o w ; 11th t h o u s a n d . No. 5.—Does God C a r e ? 14th t h o u s a n d . No. 6.—What Good will i t do t h e Child 1 13th t h o u s a n d . No. 7 — " L e t H i m Choose f o r H i m s e l f ; " 12th t h o u s a n d . No. 6.—The Reason W h y ; 14th t h o u s a n d . No. 9.—Prayers O u t of a B o o k ; 14th t h o u s a n d . No. 10.—Adult B a p t i s m ; 11th t h o u s a n d . No. 11.—How t o B e h a v e i n C h u r c h ; 11th t h o u s a n d No. 12.—A Change of H e a r t ; 11th t h o u s a n d . No. 13.—How K n o w I a m a C h r i s t i a n ; 8th t h o u s a n d . No. 14.—Over a n d Over a g a i n ; 8th t h o u s a n d . No. 15.—Faith a n d Opinion; 8th t h o u s a n d . No. 16.—At His Best; 9th t h o u s a n d . Second Series by Various Authors No. 17.—The Church t h a t is n o t a Sect. REV W. T. WHITMARSH. 8th t h o u s a n d . No. 18— Confirmation, its A u t h o r i t y , Obligation and P u r p o s e . REV. A. W. SNYDER. 16 pages. 5th t h o u s a n d . N o . 1 9 — P i e t y a n d P r a y e r s . R T . R E V . W . E . M C L A R E N , S . T . I ) . , B I S H O P O F C H I C A G O . 6th t h o u s a n d . No. 20.—"Grievous a n d U n k i n d . " R E V C . W . L E F F I N G W E L L , D . D . 4th t h o u s a n d . No. 21.—"The L e n t e n l a s t . " REV. CHARLES D. STOUT. 6th t h o u s a n d . No! 22.—'What C h u r c h shall I g o to? REV. J . W. SHACKELFORD, D. D. 5th t h o u s a n d s No. 23.—A E r o t h e r ' s Love, A b a l l a d f o r Good F r i d a y . 10th t h o u s a n d . No! 24!—A C a t e c h i s m o n C o n f i r m a t i o n . REV. T . D . PHILLIPS, M. A . 3d t h o u s a n d . No! 25—The Alcohol H a b i t . REV. C. W. I^FFINGWELL, D. D. 3d t h o u s a n d . No. 26.—About P a r i s h i o n e r s . REV. D. W^BAPIN. 1st t h o u s a n d . No. 27.—Not Good E n o u g h . 1st t h o u s a n d . No. 28.—The C h u r c h a n d its Bible. REV. F S. JEWELL, PH. D. 1st t h o u s a n d No. 29.—The I d e a l Church. REV. GEO. C. BETTS. P r i c e s : A F u l l Sample Set, 30 c e n t s . Nos. 18 a n d 24? 5 c e n t s a c o p y ; 50 c e n t s per dozen; 94 p e r h u n d r e d . A!1 o t h e r s 50 c e n t s p e r h u n d r e d . All f r e e b y mail. " W h a t is t h e A n g l i c a n Church ?" To which is a d d e d a n Open Lettfer o n t h e Catho- lic Movement, t o t h e Bishop of Central New Y o r k . By t h e l a t e R e v . F . C. EWER, S. T. D. 5th edition, with p o r t r a i t . P r i c e , 15 cents, p o s t p a i d . " T h e Oxford Movement." By t h e REV. MORGAN DIX, D. D. 3d edition. Price, 10 cents, postpaid. • T j j e i n c a r n a t i o n : The S o u r c e of L i f e a n d I m m o r t a l i t y . A Doctrinal a n d P r a c t i c a l Essay, by t h e REV. E . W. SPALDING, D. D., l a t e Dean of All Saints' Cathedral, Milwaukee. Price, 10 c e n t s . The Church i n H e r R e l a t i o n s t o S e c t a r i a n i s m . By t h e R e v . E. W. Spalding, D. D- Prioe, 10 cents. D s s d d S t e d THE OXFORD MOVEMENT. B Y T H E R E V . MORGAN D I X , D. D. B&printedfrom the Church Eclectic. [NOTE.—At Grace Church, Newark, 011 t h e 7th of F e b r u a r y last, a service was held i n c o m m e m o r a t i o n of t h e semi-centennial of t h e g r e a t Oxford Movement of 1833, a t which Dr. Dix was invited a n d h a d consented t o preach, b u t was p r e v e n t e d b y a severe do- mestic affliction in t h e d e a t h of his r e v e r e d m o t h e r , which o c c u r r e d Feb. 3d. The follow- i n g article is t h e s e r m o n p r e p a r e d f o r t h a t occasion. Several v a l u a b l e notes a r e a d d e d by t h e a u t h o r t o confirm t h e positions taken.—ED. ECLECTIC.] [ ask your indulgence, brethren, as one who has a hard task set him ; to say anything at all sufficient, within my limits, on one of the most important movements in the history of the Church. W h a t can be said, in thirty minutes, or twice that time ? Why should any one have been asked to do this thing ? Why should any one have consented to try ? The subject expands and grows faster than we can follow. W h o is equal to the task of relating, in the little time before me now, a tithe of the whole matter ? And yet men ought to know more of it than they do. The history of the "Oxford Movement" is part of a much longer history t h a n that of the Kingdom of God in Great Britain. I t has powerfully af- fected us in the United States ; the actual state of our own spiritual Mother, is due, under God, in no small degree, to that Movement of revival and restoration.* The annals fill many a volume. There is a personal and literary side, already known to most of us. There is a deep philosophy in it, which might be lost sight of in looking solely at the surface, and dwelling on pffM reminiscences. My duty and my wish are to go below the surface and show what the Movement really was. I must begin far back. Our Lord Jesus Christ founded a Kingdom here on ear th; He was not merely a teacher of religion ; He set up a State and a Govern- * " A f t e r m a n y t r i a l s a n d vicissitudes a n d m o s t d e p l o r a b l e losses t o a n alien c o m m u n i o n t h e revived High Church p a r t y of 1833 h a s lived on t o m a k e a m a r k , g r e a t alike by t h e tes- t i m o n y of f r i e n d and of f o e , u p o n t h e Established Church of E n g l a n d . This m a r k ex- t e n d s o v e r t h a t Church in e v e r y f u n c t i o n of its a c t i v i t y ; a n d i t is of c o u r s e as m a n i f e s t u p o n Its visible worship a s u p o n t h e c h a r a c t e r of i t s d o c t r i n a l t e a c h i n g , or its p e r f o r m - a n c e of m o r a l a n d social obligations." . . . Worship in the Church of England, by A J B B e r e s f o r d Hope, M. P . London, 1875, p a g e 4. J 4 merit among men. I t was not a Republic, nor a Democracy, but a Kingdom. I t had laws and officers ; it existed for a purpose. I t still exists the same. He said, that it should never be destroyed. He said, to its Chief Rulers, His Vicars, " I am with you alway, even unto the end of the World." One of them, speaking for all, said, " Though we, or an angel from heaven preach any other gospel unto you than that which we preach, let him be accursed." Out of this Kingdom there is no salvation. Once in it, man's duty is to renounce his own righteousness and wisdom, keep its traditions, and obey its laws. He did not make the Kingdom ; it takes him into it, and on its own terms and conditions. Inevitably that Kingdom has a fight for life. The spirit of the age, the wisdom of this world, and the secular Kingdoms founded by men; all these make war on it. The history of the Church includes that of the efforts of her enemies, from age to age, to crush her, to detach men from her, or to subject her to their control, at the expense of her principles, her laws and her faith. But we must now restrict our view to the branch of the Church from which we sprang. I t is a wonder that it exists. Storms have beaten on it incessantly ; they are raging against it still. The history of the Church in Great Britain is that of perpetual strife against de- grading and destructive influences; to read it is like looking at a ship in very heavy seas, now lifted up into full view, now plunged into the trough of the waves ; sometimes lost to sight, so that the heart stands still, thinking that she may have foundered and will never reappear. Planted in Britain by apostles or apostolic men, the Church flour- ished, sending representatives to the First General Council. Then heathen invaders overwhelmed her, and drove her to narrow bounds, a remnant of what she had been. I n the year 596, helpers came to her from abroad and she revived, yet only to be bound fast by the chain of bondage to the Roman Papacy. Restless, for five centuries under that foreign yoke, she was delivered from it at last by Henry VIII., yet only to be subjected, in the person o f ' t h a t licentious and tyranni- cal monarch, to another domination, and tied to a secular. Power whose aim has been to make her a mere function and department of the State. Dnring the reign of his successor, the vain and self-willed 0 , \ . boy, known in history as Edward VI., she was overrun by crude re- formers, disciples of Luther and Zwinglius, and reduced to the verge of dissolution. The timely death of Edward, and the revival of Papal authority in England, proved, under God, her salvation, by stopping the drift, and removing the ringleaders in a demoralizing process in which the last vestiges" of the Catholic Faith and Ritual would have disappeared. Under Elizabeth, she fought the Calvinists, hardly de- livered out of their hands. In the reign of Charles I., she was over- whelmed by the tide of Puritanism, and for the time, buried out of sight, the law forbidding her members the public use of their religion and persecuting her clergy even to foreign lands. So it goes from strife to strife, till the 18th century, when we see her in the hands of a Latitudinarian party, their hands on her throat, as if to strangle her. I t is the more important to study and comprehend her situation at that time, because it explains the condition from which she was rescued, by this latest interposition of her Divine Head, through the instrumentality of the Oxford Movement. The depressed estate of the Catholic Church in England fifty or sixty years ago was the re- sult of evils inflicted, and damage done by the Latitudinarians, Eras- tians, and Nonconformists of the preceding era; ever working on the old line of attack. W h a t was the State of the Church in England about the year 1830 ? Let us consider it, as presented graphically, by men who lived in those days and knew whereof they affirmed.* »The Church of England had b u t lately b e g u n t o snake off t h e lethargy by which she had been oppressed d u r i n g t h e eighteenth century. The causes of t h a t depression had been manifold. The u n f o r t u n a t e a t t a c h m e n t of a considerable body of the Clergy t o t h e dynasty of t h e Stuarts, s h u t o u t f o r more than half a c e n t u r y many men of ability, learn- ing, and e a r n e s t piety—men devoted t o Catholic doctrine and practice of t h e purest t y p e —from positions of influence in t h e Established Church. I n t h e reigns of t h e first two Georges, t h e energy of t h e Church, such as it was, had t o contend, on behalf of t h e first principles of f a i t h and morality against a flood tide of Deism, Atheism, and profligacy. I t was the policy of the State t o depress t h e Church, and t o convert it as much a s possible into a servile implement f o r political purposes. Worldly minded ministers con- f e r r e d bishoprics on worldly minded men u n d e r whose misrule f e a r f u l havoc was made in t h e doctrine and discipline of t h e Church. Laxity and listlessness in t h e discharge ot spiritual f u n c t i o n s pervaded, b u t with many noble exceptions, all r a n k s of t h e hierarchy. . . Such scandals were not extinct a t t h e beginning of this c e n t u r y . . . The Evangelicals were unable t o revive t h e Church, f o r t h e simple reason t h a t t h e y did not comprehend o r enforce more t h a n a p a r t of her doctrine, while t h e y were comparatively regardless ot. ecclesiastical discipline and liturgical ordinances. They had a zeal f o r God b u t not ac- cording to knowledge. Their theology was based r a t h e r on t h e teaching of Wesle> and Whitfield, than on a study of t h e primitive f a t h e r s and the history of t h e Church, or t h e g r e a t divines of t h e English Reformation: while by their neglect ot discipline and oidi- nances they confused t h e lines of demarcation between t h e Church and Dissent, and fed t h e r a n k s of Nonconformity instead of recruiting t r o m them. The revival of the Unircii was t o come f r o m men of another s t a m p : f r o m men who understood and t a u g h t and. a s f a r as possible, practised t h e principles of t h e Church 111 their Integrity and fulness. 6 The occupation of English parishes by men who, outwardly con- forming to save their livings, remained sectarians at heart ; the pres- sure of Ministers of State, determined if possible to govern the Church ; the suppression of her voice in Convocation ; the loss of those learned and godly men who followed the hopeless Jacobite cause ; the neglect of theological study ; the growth of dissent ; the disintegration of the Evangelical School ; all these had produced their effect. The Church of England had ceased to be a power ; it held the the position of a victim, dressed for the slaughter.f Doubtless there were men in it of the grand old stamp ; men who knew, men who deplored, men who prayed and hoped ; but they were few. It1 had its High Church and its Low Church party ; the latter ignorant and fanatical ; the former more or less Erastian ; with them it was " Church and State," say rather, " State and Church," State first, whatever might cdme to the Church. The idea of the Kingdom of Heaven seemed lost in that of the " Establishment ; " the State was the Kingdom ; the Church an appendage, an " interest " to be protected, like other inter- ests such as the agricultural, or the manufacturing, or the colonial. As a spiritual force it was not felt by that hard, secular age. The Dogmatic side of Religion was under eclipse ; the Evangelicals cared nothing for dogma ; with them personal assurance of one's own salvation was the one thing needful. The Sacramental Doctrine was feebly held ; he needs no Sacrament who thinks that justification and salvation are to be secured by an act of faith alone. The Liturgical glory was lost in the ugliness of the churches and the barrenness of worship. J F r o m t h e time of t h e Restoration onwards such men had never been wanting-; even in t h e d a r k e s t days of t r o u b l e and rebuke, blasphemy and coldness, they were to be f o u n d , although like t h e seven thousand in Israel, who had not bowed t h e knee t o Baal, t h e y were o f t e n unnoticed and unknown."—The Life and Letters of Walter VarquJiar Hook, D.D., F.R.S., by his son-in-law, W. K. W. Stevens, London, Bently & Son, 1880, page 99. + " I n t h e year 1831 the whole f a b r i c of English and indeed European society, was tram- - l i n e •> the'foundations. Every party, every interest, political or religious, in this coun- t r y was pushing its claims t o universal acceptance, with t h e single exception of the Church of England, which was folding its robes t o die with what dignity it could."—Rem- .inisr.encex chiefly of Oriel College and the (Word Movement, by T. Mozeiy, M. A. Vol. I., page '375. Boston Houghton Mifflin & Co., 1883. * See Chap 1 Worship in the Church of England, where t h e writer gives a graphic and s t r i k i n g description of t h e visible f o r m in which t h a t worship was first made palpable t o him a s a child in t h e reign of George IV., in the town of Surrey, not t h i r t y miles f r o m London- t h e chancel c u t off By a solid partition ; the aisles blocked up with family pews o r private boxes with doors and staircases of their own; t h e music rendered by an " un- r u f y g a n g of v o l u n t e e r s " with fiddles and wind i n s t r u m e n t s : the wizened old clerk, with On a Church thus demoralized and depressed, burst the storm of 1830. * The times were intensely exciting. The spirit of Reform was in the air ; reform in parliamentary representation, first; reform in many other things. The lower classes were in distress ; mobs be- gan to pillage and burn. The structure of society was shaken to its base. Never were political controversies more violent, more embit- tered. The attack on state institutions by way of reform involved an attack on the Church; the politicians and publicists regarded her as little more than a department of the Government. That assault brought many strange creatures together, attracted by an object in common; " liberals," Non-conformists, Roman Catholics, doctrinaires with schemes for a conglomerate of all Protestant sects, skeptics to whom authority in any shape was an irritation, "f Loud was the elamour for Church reform. The programme included the suppres- sion of divers Sees; the expulsion of the Bishops from their place among the peers of the realm ; the alienation of Church property; the appropriation of endowments; the secularization of the universi- ties; the revision of the Book of Common P r a y e r ; the aggregation of dissenters and Churchmen into one body; the destruction of the Establishment. The movement was viewed with terror by the High Churchmen and tories ; but they knew that resistance would infuriate their enemies and stimulate to fresh, assaults. The end was reached in 1833, when Parliament passed a bill for the suppression of ten bishoprics, and Roman Catholics, Non-conformists, and radical poli- ticians united in one general onslaught with the fair prospect of mak- ing an end of the Apostolic Anglican Communion forever. his " t w o h o p e f u l c u b s sprawling behind him in t h e desk," keeping t h e m in o r d e r by back- h a n d e r s which resounded against t h e boards, and, d u r i n g t h e sermon t a k i n g u p his broom and sweeping o u t t h e middle alley, in order t o save himself t h e f a t i g u e of a weekly visit t o t h e place. The whole c h a p t e r should be carefully read, t o appreciate t h e difference be- tween Now and Then. %." All who have w r i t t e n on t h e events of t h a t time, such as Mozley, Newman, Peroival, -Churton and others, have noticed t h e extreme and dangerous u n s e t t l e m e n t of opinion a b o u t t h e year 1830. t h e e r a when t h e Heform m a n i a was a t its height, and when R e f o r m w a s decided t o be t h e p a n a c e a f o r every h u m a n ill, and was made t o supply t h e d e f e c t s of Divine Providence.' , . . This revolutionary turmoil, when t h e Church a n d ^ h r i s t i - anity were in danger of being swept f r o m their old foundations, and replaced upon t h e philosophic basis of t h e nineteenth century."—A Narrative of Events connected with the publication of the Tracts for the Times. By William Palmer. Bivingtons, London, 1883. •!• " F o r t y years ago all the p a r t y of progress, all t h e leaders of thought, all t h e philo- sophical institutions, and most or the Liberal statesmen; believed the Bible t o be a f a b r i c of lies. The sacred history, t h e sacred canon, and t h e sacred t e x t were now in t h e same category with the most astounding Roman legends, and t h e most flagrant forgeries. The uncompromising' eneniies Of Home were on peaceable and friendly t e r m s with those who believed t h e Bible a string of fables, and the Church of England a usurpation."—Mozley, "Vol. II., page 365. 8 I t is a! ghastly picture, that of those days, to one who believes in God and loves the Catholic Church ; when skepticism was rampant, and an insufferably insolent individualism paraded itself on the plat- form ; when the men most alive were the Evangelicals, amongst whom there was hardly one who combined scholarship, intellect, and address in a considerable degree, nor one who represented the principles and system in the Book of Common P r a y e r ; * when Macaulay boasted that there were not two hundred men in London who believed in t h e Bible ; when the great Mysteries of Religion were explained away by a rationalizing school; when the impression widely prevailed that the Church of England was incurably wrong and finally doomed.f One must study that picture long and attentively, and take in what it means., before he can appreciate a Movement which stopped the enemy at the gate of the citadel, drove him back in confusion, and ended in liftin g the despised and doomed Kingdom of God to a state of powerT glory, and efficiency, which make the last half century one of t h e grandest, if not the very grandest, in her annals. Now mark this well. The Oxford Movement was a spiritual revival. I t was such a one as no politician or worldly wise man dreams of. I t was a movement to save the Church; and, strangely enough, the idea was to save her, not by compromise, nor by giving in, nor by pleading for pity ; not by alliances with dissent, dalliance with skepticism, or truckling to the World Power and the Time Spirit; no, God forbid f but by asserting the spiritual character of the Church, announcing her Catholic claims, exalting her apostolic hierarchy, and rallying men to her defence as God's own creation. Men saw, with admirable prescience, that it was impossible to stem the political tide, and pre- serve the institutions of the State. They saw, that to save the Church * On t h e weakness and demoralization of t h e Evangelical party, see Mozley's Reminis- cences, Vol. I., chap. x v . and xxxviii. t " England was f a s t settling u p o n its lees. The world was forgetting God. Men began t o imagine t h a t h u m a n power had created all things; t h a t t h e r e was no Creator, no Con- troller of events. Allusion t o God's Being and Providence became distasteful t o t h e Eng- lish Parliament. They were voted ill-bred and superstitious; t h e y were t h e s u b j e c t s of" ridicule? as overmuch righteousness. Men were ashamed any longer t o say f a m i l y prayers, o r , t o invoke t h e blessing of God upon their p a r t a k i n g of His g i f t s ; t h e food which He alone had provided. The mention of His Name was tabooed in polite circles. I n proportion as religion openly declined in society, a humanizing element progressed in religion u n d e r t h e name or philosophy and science, which knew of nothing except w h a t is pf h u m a n origin, and caused the Supernatural t o disappear. The consequence of course was, t h a t society began to demand the exclusion of t h e Supernatural f r o m t h e Christian system, on t h e pretence of wishing to make it more widely acceptable. They did not consider t h a t to exclude t h e Supernatural is at one blow t o destroy Christianity, t o oonvict it of being an imposture and a lie,—a system which assumes t h e appearance o f t h a t which is utterly denied."—Palmer, page 21. . 9 they must clear her from the wreck of political institutions, set her on her own base, and fight for her under the banner of the Cross, as a Divine institution, independent of the State, and independent of the will and caprice of man. And that, substantially, was the Oxford Movement ; to save the Faith of God, as taught to men and realized to them in the Church, by the simple process of declaring the Church's true lineage and nature, asserting her spiritual claims and powers, and bringing men back to loyal and devout communion with her, as the Body of Christ* 1 1 How wondrously it reads ! How touching is thé history ! The little group at Oriel ; Keble, Newman, the Froudes, Pusey ; and be- fore them Alexander Knox, link between the Evangelicalism of the former and the Catholicism of the latter day ; and Hugh James Rose, learned, large-minded, warm hearted, bidding them go forward in, God's name. We hear the music of the Christian Year ; we read the modest Tracts, so simple and clear, beginning with the lost idea of the Apostolic Succession, and going on, evolving from it, the whole Church system. How earnest, how godly, how brave were the men ! how strong in faith ! how practical ! And how little they knew of the trials in front and the glory that should follow ! I t is a picture oí intense interest, but one on which I have no time to dwell. I have tried to sketch the rise of the movement ; let me speak of the opposition it encountered, and of what came later as the fruit of victory.§ * "Onv effort w a s wholly conservative. I t was, t o m a i n t a i n things t h a t we believed and had been t a u g h t , not t o introduce innovations in doctrine and discipline. Our principle was traditional, t h e maintenance of t h a t which had always been delivered. I t was not nhilosoühical or rationalistic ; It was simply a Jiona-fide adhesion t o t h e f a i t h we had been t m i i h t T »m sneaking now of t h e original f o u n d a t i o n on which t h e movement com- menced Our appeal was t o a n t i q u i t y - t o t h e doctrine which t h e F a t h e r s and Councils M d C h u r c h U n i v e r s a l had t a u g h t f r o m t h e Creeds.' - P a l m e r , page 44. • ' + " T h e v w e r e R a l l y i n g round the Church of England, its P r a y e r Book, its Faith, its or- dinances, its constitution, its Catholic and Apostolic character, a l l m o r e o r less assailed by f o e s 7 ¿ n d i ¿ abeyance ¿ven with friends."-Moz!ey, Vol. I., page 309. t " I had a supreme confidence in o u r cause ; we were upholding t h a t primitive Christi- anity which was delivered f o r all time by t h e early teachers of t h e Church, and which was r e S s t e r e d and attested in t h e Anglican formularies and by t h e Anglican divines T h a t ancient r e l S o n had well nigh faded away o u t of t h e land, t h r o u g h t h e political changes Sf t h e l i f t BO yeaïs, and it must be restored. I t would be in f a c t a second Reformation: - a b i t t e r reformation, f o r it would be a r e t u r n not t o t h e sixteentn c e n t u r y , b u t t o t h e seventeenth Wo time was t o be lost, f o r t h e Whigs had come t o do their worst, and t h e rescue might come too late. Bishoprics were already in course of suppression; Church ivronertv w as in course of confiscation: Sees would soon be receiving unsuitable occu- paiits. —^LpoIoflto pro vita sua. By J o h n H e n r y Newman, D. D. London, 1864, page 113, e "The, Tracts for the Times went straight against t h e whole course of t h e Church of England f o r t h e last t h r e e centuries. T h a t Church had generally given u p f a s t i n g , daily Common P r a y e r , Saints' Days and Holy Days, t h e observance of Ember Days, t h e study of tte P r t o i t t v e F a t h e r s even so f a r as they a r e quoted in t h e Homilies, t h e necessity of t h e Sacraments and of a r i g h t faith, t h e idea of a n y actual loss by w a n t of unity, volun- 10 Against it straightway rose whatever had the power to rise, against it raged whatever was then standing on its feet. The enemies were the same as 6f old : The State, Dissent in its Protean shapes, the Church of Rome. The battle of the last half century has been fought, partly within, and partly without; I mean within and without the devoted circle who made the Movement what it became. From within it suffered from defections ; the falling away of some who lost heart and courage, not unnaturally, however lamentably. * On the whole, and in the aggregate these seceders have been com- paratively few and unimportant; three or four names only, are those of men deeply regretted ; chief of all that of Newman, whom, in spite of his desertion, we admire, honour, and love, whom the Anglican Branch of Christ's Catholic Church will never cease to claim as her own child, as one whose best work was done while in his true Moth- er's House, who since he left her has been like one walking in a dream and under the shadow of exile. From without the Movement has suffered,—nay, I withdraw the word,—it has not suffered ; it has sustained assaults, most precious and most fruitful in results. To these we point with gratitude to God ; each battlefield has been a landmark for all time ; in each a truth has been asserted and successfully maintained. The Movement drew strength from each of three great onsets of the enemy, in what are known as the Gorham controversy, the Eucharistic controversy, and the Ritualistic controversy. Victory was won long since, in each case, as on three well fought and stubbornly contested fields. The Oxford Tracts began by teaching the Apostolic Succession, f t a r y confession t o t h e clergy, and t h e desirableness of discipline, all held and transmit- ted by t h e Reformers, b u t since t h e i r day, gone o u t of fashion and o u t of t h o u g h t . Nor had t h e desire been simply t h a t of f o r g e t f u l n e s s , f o r all England had been more t h a n once agitated on these v e r y questions. The Tracts preached w h a t a King and P r i m a t e had lost their heads f o r ; w h a t t h e mon- archy, t h e Church, t h e whole constitution, and t h e g r e a t e r p a r t of t h e g e n t r y had been overthrown f o r ; what, afterwards, Bishops and clergy had been cast o u t f o r , and t h e Convocation suspended a c e n t u r y f o r . These doctrines had bpen all b u t prohibited in t h e Church of England, as they probably would h a v e remained u n t i l this day, had not t h e revolutionary aspect of t h e Reformed P a r l i a m e n t seemed t o place t h e Church of England in t h e old dilemma between t h e b e a r closing u p behind and the precipice vawmmr in front."—Mozley, V o l . ! , pp. 409-10. * " As time passed on, i t was seen t h a t t h e n u m b e r of new followers of Newman in his secession, gradually diminished. I t was soon exhausted. When t h e n u m b e r came t o be reckoned u p and compared with t h e multitudes who showed no sign of wavering in their Christian course, it s h r a n k into small dimensions. P e r h a p s 60 clergy o u t of 30,000 fell."—Palmer, pages 339-40. t " T h e Low Church, p a r t i c u l a r l y as represented b y t h e Churoh Missionary Society, and by its complications with Presbyterians and Dissenters, had u t t e r l y discarded t h e idea of Bishops being in a n y sense t h e special successors of t h e Apostles, and necessary t o a 11 T h a t is the germ of the whole system : no wonder that it is so offen- sive to the liberalism and sectarianism of the day, that men rage as they do about the figment of a " tactual succession " and deny that the descent can be proved. All follows on that fact that the Episcopal Order succeeds to the office and work of the first Apostles, propagat- ing and governing the Catholic Church under her Supreme Head, Jesus Christ. On that hang, logically, " the doctrine, the Fellowship, the Breaking of the Bread, and the Prayers," in other words, the Theological, Sacerdotal, Sacramental and Liturgical departments in our Holy Religion. The Creed, the Ministry, the Sacraments, the Worship, these rest finally, on the sure word of Christ spoken to His Apostles and their successors, " Lo, I am with you always, even unto the end of the world." Now this is no mere speculative system, no theory for the closet of the recluse ; it comes right into human life ; it is intensely practical. I t reaches us men, this "Catholic system " as we rightly term it, where we feel most deeply, need most urgently, and see most distinctly; again is it true of us that our faith is in that which we have seen, which we have heard, which our very hands handle, of the Word of Life. Three things stand in a logical order, one right after the other, each in its place, the Birth into Christ, the Life in Christ, the Beauty of Holiness, the three controversies I have mentioned were about these things. The Gorham Controversy was, substantially, a battle on the question of Man's birth into Christ; the Eucharistic Contro- versy involved the question of Man's Life in Christ; the Ritualistic Controversy touched the subject of the external order and beauty of the worship of Almighty God. The three go together. You are born into C h r i s t : you must live in Christ; you must see, for your joy and refreshment, somewhat of the King in His beauty. The Church and t h e world have different utterances on each of these heads. The Church places God first, the world places Man first. The victory won in each of those great battles was plainly a victory of the supernat ural over the natural, of faith over doubt. Church. The First Tract for the Times rallied t h e threatened, scattered, and discomfited ChurchI of England r o u n d the Episcopate as f a r ab ove t h e other orders, and necessary t o t h e lull e n j o y m e n t of spiritual g i f t s and privileges. I t claimed f o r t h e Bishops distinc- tively t h e r a n k of Apostles. The clergy everywhere took t h e cue, and t h e p a r t y r a n the n a r r o w e s t chance of being called, indeed of calling itself t h a t of t h e Apostolicals."— Mozley, Vol. II., p. 146. W. 12 The Oxford Movement based on faith in the Apostolic ¡Succession, declared the doctrine of Baptismal Regeneration : that regeneration is the specific gift of that Sacrament. The adversary denied, declaring that man may be regenerated before or after Baptism, but never i n and by that Sacrament. The battle was fought and w o n ; the doc- trine of the Book of Common'Prayer is as clear as the sun in the heavens, and they who dispute it must fain rank a m o n g the dissenters from the standards of the Church. The Oxford Movement brought to light the t r u t h of the Real Presence of Christ in the Sacrament of the Altar. The adversary de- nied, advancing either the Zuinglian notion of a memorial feast or t h e Calvinistic notion of a virtual presence, with symbols to help the f a i t h ; anything indeed migUt be held, except that our Lord spake literal t r u t h when He said, » This is My Body, this is My Blood." That battle also was fought and won. I t has been ruled that our Of- fice cannot by any art be made to accord with the Zuinglian theory; that the highest sacramental doctrine may be taught without strain- ing one word or changing one letter. Finally, the Oxford Movement revived t h e ' l o s t idea of worship. The adversary resisted, and now with f u r y ; he laid hold on carnal weapons, stirred up rioters, gathered mobs about church-doors ; stopped not short of sacrilege, desecrating and defiling holy places, profaning the very Sacrament; he called in Parliament to help ; he got his Act to regulate Public Worship; effected the deprivation of priests; threw them into prisons; would have hanged, drawn and quartered them gladly as of old, to stop the advance. W h a t boots it ? To the enemy has been left the burning shame of having organized, in this nine- teenth century, the " Church Persecution Company, Limited."* W i t h * " Mr. Mackonochie has asked t h e Bishop of London t o allow him t o withdraw f r o m t h e benefice of St. Peter's, London Docks, and t h e r e can be no question as t o t h e Bishop s an- swer The motive mentioned by Mr. Mackonochie may be the only one t h a t has decided him t o t a k e this step, or it may h a v e been reinforced by larger considerations affecting t h e peace of t h e Church. Either way, Mr. Mackonochie will c a r r y i n t o a r e t i r e m e n t so cruelly, and a f t e r t h e action of Archbishop Tait, so unexpectedly forced u p o n him, t h e r e s p e c t t h a t is d u e t o a m a n who makes a v e r y g r e a t sacrifice. Although m t h e long s t r i f e which this a c t of his closes he h a s been substantially t h e victor, he alone is t o r e a p no f r u i t f r o m his success. The courts which condemned him find t h e i r occupation g o n e , t h e liberty denied t o him is enjoyed by t h e congregations he h a s served. T h e t r i u m p h of t h e Church Association is strictly personal. They have¡silencedI one self-denying and hard-working clergyman. B u t as regards t h e wider ends f o r which t h e suit.was insti- t u t e d , t h e y h a v e gained nothing. Mr. Mackonochie has been declared incapable of hold- ing a benefice within t h e Province of Canterbury: b u t t h e ritual of St. Alban s Holborn, and of St. Peter's, London Docks, remains, and is likely t o remain, precisely w h a t it was. —London Guardian, J a n . 2d, 1884. 13 us remain the substantial fruits of victory. I speak not of extremes, of useless adjuncts, of matters indifferent; of the " f a d s " of quee* people and the eccentricities of some foolish persons; but of what k grave, decorous, beautiful, essential. The vested choir and the choral service ; the altar in its own place with its " ornaments ; " .the distinc- tive garb of the priest, simple though it be ; the position of the cele- brant as one who ministers before God and not unto m a n : the ritual appropriate to t h a t " Memorial" before the Father Almighty ; these now are ours and undisputed ; and these are fruits of the battle for or- der, right and truth.* f I have spoken of three great Controversies ; besides these, of course, there have been innumerable actions of minor importance, yet each has helped to confirm some truth, to bring out some point of the faithT to maintain and secure some right of priest or people. Next in order is it to enumerate some of the results of the work begun fifty years' ago. I t seems like a dream; it is the realization of visions which once appeared fantastic; nay, we may exclaim to one another, " Many prophets and righteous men desired to seethe things which we see and did not see them, and to hear the things which we hear and did n o t hear them," ,First of all: we have seen the rebuilding of the altar. W h e n Elijah faced the priests of Baal, intent on his death, he began by repairing t h e altar of the Lord which was broken down. W e have seen its rebuild- ing in the literal and the spiritual sense; its restoration to its ancient glory and honour, and the recovery of the truth and the faith in its- Gift ; it is the centre of the Church's worship, it is the Holy Table at which her children are fed with Angels' food. W e have seen as a re- sult the revival of ecclesiastical architecture: noble churches, with * " During- t h e forty-two years which have elapsed since t h e first Tract appeared at Ox- ford, E u r o p e a n society has, in almost e v e r y conceivable respect, changed its aspect, b u t it is, happily, n o p a r t of m y t a s k t o write t h e history of nineteenth c e n t u r y civilization. Of those changes t h e only t w o which a r e valuable t o t h e p r e s e n t a r g u m e n t are, t h a t e d u - cated England, like o t h e r countries, has become archaeological as it had not f o r m e r l y t h e knowledge, and artistic as it had not f o r m e r l y t h e t a s t e t o be; while alike in its archaeol- ogy and in its a r t , it h a s studied those Christian ages of its own and of neighboring n a - tionalities, which older critics, in their narrow admiration of Greek and Roman c u l t u r e , were wont t o despise."— Worship i n the Church of England, by A. J . B. Beresford H pe, M. P . London, 1875, page 6. t " Upon t h e whole, t h e m o v e m e n t m u s t be credited with t h e increased interest in Di- vine things, t h e more reverential regard f o r sacred persons and places, and t h e f r e e d o m f r o m m e r e traditional interpretation, which m a r k t h e present c e n t u r y in comparison with t h e last. The Oxford Movement, unforeseen by t h e chief movers, and t o some e x t e n t in spite of them, has produced a generation of Ecclesiologists, ritualists, and relig- ious poets. Whatever may b e said of its priestcraft, it has filled the land with c h u r c h c r a f t s of all kinds-"—Mozley, Vol. II., page 43. 14 frescoes, mosaic, pictures, carved work; stately services, with bannered processions, and choral song. The Creed is held by faithful men, without mental reservation, in the Catholic sense; they revere the ministry as a priesthood, they see in the bishop the successor of the apostles. To the penitent is freely opened the way to confession with t h e comfort of absolution ; none need to be tormented with the secret burden of sin, nor thirst in vain to hear that the Lord hath put it away. Communions are multiplied beyond number. Congregations are organized for works of charity and mercy. Sisterhoods show us the life of the Religious, and its results in the care of the sick, the poor, the fallen, the ignorant: they have their large and stately houses, their broad acres; their endowments, by gift of the faithful. Church Missions have extended immensely, they grow ever more and more. W e have our roll of »martyrs and confessors, of scholars and saintly men, our Keble, Pusey, Neale. Selwyn, Patterson, and here in America our Schuyler, DeKoven, Mahan and Ewer, born of this move- ment and illustrating what it was. The Oxford Movement has given the world a Literature, a school of Art, a school of Music, a school •of Architecture. W e owe to it the Libraries of the Fathers of the Holy Catholic Church, of the Anglican Divines ; the paintings of a Holman H u n t and a Millais, the poetry of the Christian Year, the Lyras and the flower of the Hymnals, the immense liturgical treasures now ready to every student's hand, the music of Barnby, Helmore, Cobb, Martin ; the oratory of a Liddon, the enthusiasm of a Lowder, t h e inexhaustible learning of a Littledale, the deep foundations of Clewer and East Grinstead ; the utilizing of the English Cathedrals, "the extension of the Home and Colonial Episcopate. It may be said of the Movement that it has stirred English Society and English- speaking people all the earth round, as none ever stirred them before; t h a t it has made itself felt through the largest part of the circle of man's life ; that it has aroused, awakened, illuminated, blessed, vast numbers of souls ; that it has made an impression on the Church which cannot be effaced. Dear brethren and friends : I might stop here, and close this hur- ried and imperfect sketch. I cannot do so; more remains to be said. I have spoken of God's gifts i n the past; let me speak of our duty in.a near future, in which, unless signs deceive, we may expect trials ot 15 faith, searchings of heart, and plenty of hard work. God speaks to man, and man listens, and for the time is moved ; yet when the sound becomes familiar, the attention is apt to flag. I t is so with us, in the mass, _and one by one. The history of religious movements is a record of recovery and relapse, of awakening and sink- ing again into sleep. That the great movement of the past half cen- tury should be succeeded by an era of reaction was to be expected. There are signs that such a reaction is coming; these call us to self examination and earnest thought on our duty as priests, as men. Reflect. The Movement began in a day of spiritual and moral weakness; when doubt and skepticism were rife ; when Evangelical- ism had degenerated into leanness, when Churchmen were trembling for their lives, and ready to compromise for the sake of an exterior honour and an empty name.* I see no sign of a revival of the Evan- gelicalism of fifty years ago; but the spirit of liberalism, of skepticism, of self-conceit, which choked it, exhibits new if not surprising vitality. T h a t way the reaction comes. I t behooves us to watch it, to labour, to pray, to work while we have the light. W e need no more than a suggestion; the portents are clear. A spurious Liberalism is in full blow; it reproduces the day when the skeptics were wagging their tongues at Oriel j" and questioning every- t h i n g in heaven and earth, when Newman, Keble, Froude, Pusey and the rest, alarmed and anxious, were crying one to another, " Watch- man, what of the night ? " Shall we say of the evil spirit at work among us, ' \ T e r r u i t urbein. T e r r u i t gentes, g r a v e ne rediret 1 ' Seculum. . nova m o n s t r a ? " * " W h a t had we a t this time t o oppose t o t h e t r i u m p h of t h e Papacy, and t o the f u r y of political dissent, which in every street issued its proclamations calling on t h e people t o rise and destroy t h a t " black and infernal h a g " t h e Church of England ? We had a weak and divided Church, Vain and foolish men had been so carried away by a sense of their own wisdom and ability t o c u r e all defects and errors, t h a t like masons picking all round t h e foundations of t h e Church, they had apparently so shaken t h e edifice, t h a t t h e r e seemed imminent d a n g e r t o h u m a n eyes t h a t t h e whole fabrio would topple over i n t o t h e d u s t . . . . I h e y were eager t o eliminate f r o m t h e P r a y e r Book t h e belief in t h e Scriptures, the Creeds, t h e Atonement, the Worship of Christ. They called f o r t h e admission of Uni- tarian infidels as fellow believers. They would eviscerate t h e P r a y e r Book, reduce t h e Ar- ticles t o a deistic f o r m u l a r y , abolish all subscriptions or adhesions t o formularies, and r e d u c e religion t o a s t a t e of anarchy and dissolution.—Palmer, page 29. •fr" A school arose whose' conceit led them t o imagine t h a t their wisdom was sufficient t o correct and amend t h e whole world. The Church itself produced some such vain reason- oners, who with boundless freedom, began to investigate all institutions, t o search into the basis of religious doctrines, and t o p u t f o r t h each his wild theory or irreverential remark. All was pretended to be f o r t h e benefit of f r e e discussion, which was substituted f o r t h e •claims of t r u t h . This schoo. came f r o m Oriel College."—Palmer, page 20. 16 The nova monstra are but the monstra vetusta, one discerns them instantly, as the same, the old in new dress. There is the same mis- trust of the Church ; the same refusal to submit to an authority out- side a man's own spirit ; the same mania for speculating, the same passion for criticizing, interrogating, reconstructing. Here is the same grotesque kind of church manship which dares not press the claim of the Church, regarding her as an outgrowth of human effort and not a supernatural institution ; the same crazy conceit of read- justing Christianity to suit the taste and temper of these times. They are times of ever growing luxury ; the idea of Duty is lost in that of E n j o y m e n t ; " the whole duty of man " is to enjoy a comfortable life. In the religious sphere, that modern creed finds expression in entire freedom of thought^—which fre.edom is the intellectual luxury,—with aesthetic gratification which is the sensuous luxury. If men retain the ancient creed, they treat it as their thin and delicate bric-a-brac, not to be used, but locked up behind glass ; * of dogma and theology will they none ; their churches shall be grand and splendid, and yet so constructed and adorned as to symbolize, not an Unseen World with holy mysteries" into which the angels desire to look, but a. massive, cultured, and domineering Humanity; the Bible shall be kept, with much effusive, complimentary talk about its merits, while the historic parts are resolved into myth and saga, the prophecies into enthusiasms, the psalms into canticles of a soul beating out its own music as it will, the miracles into superstitions, the apostolic epistles into school boy essays which we moderns shall criticize and mark as " good," " w4orthy of honorable mention," " showing progress," etc., etc. The Lord is not He Whom, " in the year that King Uzziah died," the prophet saw upon .a throne high and lifted up, His train filling the temple, "and to Whom the Evangelists bare witness, telling us how 'Esaias saw His glory and spake of Him,' " f but a pervasive principle,' an inexplicable spiritual force, an influence disengaged from personal modes and limitations; while the Church is no Kingdom, but a Re- public, a Democracy, wherein all power, including that of amending the constitution and altering the laws, resides in the people. Mean- * " T h e heretical Hampden took t h e ground, which is t h a t of his imitators and followers in o u r own day, t h a t t h e Creeds a r e b u t opinions f o r which a m a n cannot be answerable, and t h a t t h e y are expressed in obsolete phraseology."—Hozley. I., 344. + Compare Isaiah vi., 1-5, and St. John xii., 30-41. 17 •while on those " unstable souls" whom such teaching has demoral- ized, there press three shapes; the Nemesis of free thought, the Par- cae of liberal religion ; their names are Higher Criticism. Evolution, and Agnosticism ; and before them many lose what heart was left, and hasten to compromise, and cry, " w e surrender," and make what terms they can with what they believe to be invincible foes* Now 1 say, that in all this there is nothing new, nothing to frighten us. Reaction after a reforming movement is to be expected. Drag men out of their errors to-day, and some of the saved will backslide ; in the monotonous action of our sin, we observe no more than the swing of the pendulum through its old arc. W h a t happy optimist is he who looks for conversion of the human race, in its present condi- tions,'to the Catholic Faith? Catholicism means something ; it means a submission to a power not one's self which demands faith and obedience ; mortification of the flesh with the affections and lusts ; a life ordered by the precepts of the Church; purification of the soul by grace sacramentally conveyed. I n what age, in what place, has human nature showed readiness to submit to these things? Nay, i t flees them as enemies to its pleasure and its ease. The dogmatic, sacramental, and penitential principles imply death to self-will, self- praise, self-trust; therefore the spirit which trusteth in man is, of course, against them. If for awhile, men under some strong influ- ence, turn toward the light, and grow better, purer, holier, expect a change ere long, while the nature remains what it is, expect a recov- ery of power on the part of the infidel who boldly rejects and denies the Catholic system, and the liberal who less boldly tries to compro- mise, retaining only certain names, forms and insignia of religion, in which the spirit dwells no more. If this be so, our course is plain ; to gather up our forces and for- tifying ourselves with the sign of the cross, like the Knights when they »The Rev. F. Meyjick in a speech a t t h e Lincoln Diocesan Conference, October 16,1883, r e f e r r i n g to Agnosticism, Evolution and t h e Higher Criticism and t h e f e a r s inspired by them in the minds of t h e unlearned believer, gums u p as follows: •' I f , then, we d r a g o u r t h r e e skeletons o u t of their closets into t h e light of day, we do n o t find t h e m so formidable as t h e y appeared in t h e gloom, being like in this r e s p e c t to t h e F a k e n h a m Ghost, which t u r n e d out t o be only a harmless donkey instead of a diabol- ioal manifestation. F o r we find t h a t Agnosticism, so f a r aa it is t r u e , does no more t h a n a c c e n t u a t e the s t a t e m e n t of Job, t h a t men by searching c a n n o t find o u t God u n t o perfec- t i o n ; and t h a t Evolution is an hypothesis as yet unproved, which if ever proved, might p e r h a p s be n o t ¡incompatible with Christianity, supposing t h a t t h e Divine guidance was substituted f o r n a t u r a l selection; and t h a t t h e Higher Criticism is a play of t h e h u m a n imagination, which c a n n o t e v a c u a t e t h e conclusions of oriticism which rests on a s u r e r f o u n d a t i o n t h a n imagination." 18 beheld the battle imminent, to go straight forward, having the shield of faith and the sword of the Spirit, which'is the Word of God. Meet the movement of reaction as soldiers of the Church ; oppose each ma- nœuvre with resources drawn from the arsenals and fortresses of the Catholic Theology and Practice. Teach more positively, as the Church requires ; strip the cloak from Naturalism and Materialism, that men may see the nakedness and nastiness, since nothing less will do where the vile is so be-painted and metamorphosed ; insist on Catholic dogma as the antidote to doubt ; f maintain the truth and inspiration of the Holy Scriptures, and the claim of the Church as their witness, keeper, and authorative interpreter ; declare the grace of the sacraments of salvation ; lift up the idea of the worship and adoration of the Incarnate God whose tabernacle is now with m e n ; get hold of sinners, one by one ; lead such as need it to private con- fession ; shrink not from the task of directing the doubtful in t h e way ; be in sympathy with every effort of the age to help the poor,, the needy, the ignorant, the unfortunate ; " Freely ye have receivedi freely give." But remember, you must give only that which was first given to you, naught of your own ; the old treasure, pure, clean and undefiled. God's witnesses have this as their highest honour, and He asks them only to repeat, verbatim, His word, and then to make men love it for the fruit which it yields. Heresy always starts with the blind notion of inventing or discovering something I t must start something new ; it must evolve something as yet hidden ; man must rub up his phosphorus and make of himself a fire-bug to flit about in the twilight, shining by jerks for the edification of others. Heresies begin within us ; they are the foetus in the heresiarch first, coming out later misbegotten, spurious, not of the pure ancestral stock ; they are the evolution of the first thought, hope, scheme of some man like ourselves. The Catholic Christian stands in contrast to such ; he is no inventor, but a witness ; he has naught to evolve, but must deliver that which he also received, neither more nor less; the truth, the faith, the Church are God's, not his ; the Gospel is everlasting ; it has ambassadors, custodians, interpreters ; it abhors speculators, rational- izers, critics, having no work for that ilk. And the priest in whose tSee " Catholic Dogma the Antidote of Doubt, by t h e Ht. Bev. W. E. McLaren, D.D., Bishop of Illinois." a w o r k which should be in every s t u d e n t ' s hand, t h o u g h t f u l , earnest, learned and necessary f o r these times. 19 heart burns this wish to serve his age well and bless his brother man, should remember that he will do neither unless he stand on t h e ground of his divine commission, and speak the truth, simply, as the Lord hath commanded and as the Church hath received the same. Trust me, brethren, when I say, that the liberal school, or whatever it may be styled, can never become the Church of the people of the future. 1st. Because it is based on private" judgment and human opinion, which are constantly changing, so that it lacks the element of stability and permanence ; none can tell from day to day what such a school will bring forth. 2dly. Because its address is mainly to- a special class, a circle of intellectual and cultured people, whom it flatters by praise of their superiority. Bdly. Because the common- people, the poor, and the human race in the mass cannot be reached except by a direct and dogmatic teaching and external and visible ap- pliances, and must remain insensible to subtle philosophies and curi- ous speculation of the critical cast. The religion of the cultured and philosophic liberal cannot take the place of the Religion of Jesus Christ. That system which He established in the world, to convince- men of sin, righteousness, and judgment to come, was hidden from the wise and prudent, and revealed unto babes ; it was that which they preached to the poor as the Gospel; that, with its sharp distinc- tion, clear statements, rite of obligation, and rules of stringent disci- pline. Nothing can take its place to the poor, the meek, the humble, the pure in thought and heart. Liberalism can rob the poor of that r e - ligion ; it has been at that cruel work for centuries; it is intent upon it now, with the subtlety of the adulterer and the cold blooded cruelty of the assassin; it has actually turned back multitudes of souls into the darkness of the old world, and robbed the onee humble and con- tent, of the little of joy and brightness that was in their life, of the hope of heaven which reconciled them to the sorrows of this earth. . This it hath done cruelly, coldly, selfishly, that it might snuff up and enjoy the praise and fame of being regarded, inwardly arid outwardly, as high above that common level, learned, free from superstition, emancipated, original. Yet, thus robbing them, it has given them nothing back, and never can. It may do for the clique -who wish the advantages and luxuries of a Mutual Admiration society; it will not do for those of us who desire the Creed the Worship, the Sacramental 20 Life, the edifying ministries of the Catholic Church. These last are ours, forever, unless we forfeit them by our own faithlessness and folly. The Oxford Movement was on lines drawn, as on a map or chart, in the Book of Common Prayer. I t began when men had either thrust that book away in contempt, or were trying to revise it in the interest of dissent, or were making it a dead letter by keeping the "tfords but denying the meaning. The Move- ment was, actually, a rehabilitation of that Book in its Catholic sense, a defense of it against aggressors, a development, practically and in ritual, of the t r u t h which it enshrines. Our work now is to hold men up squarely to the principles and doctrines of that Book. Rubbish has been cleared away, light has poured into every dark corner. I t is our business to see that the dust does not gather again ; that the cobwebs are brushed off as fast as our rationalists and philosophic speculators spin them from their own prolific interior; that the Book remains, henceforth, a living book, which a man shall be ashamed to use un- less he believes in his soul what it contains. While our doctrinal standards remain unchanged, the Creeds, the Sacramental offices, the dogmatic articles of religion, and while the sense of honor resides in the human spirit, we have nothing to fear. The t r u t h is ours,barricaded, •defended, proof against assault. 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