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Les diagrammes suivants illustrent la mAthode. 1 2 3 32X 1 2 3 4 5 6 Church Association of the Diocese of Toronto. OCCASIONAL PAPEB, NO. II. "WHAT IS RITTJALISIkl*? The Address alieady issued by the Church Association has warmed into active sympathy the feeUngs of true Protestant Churchmen throughout the province; while the responses it has ct^ed forth phice beyond question this fact, that Eit- ualism does exist in our Church ; and that it has its passionate, intemperate defenders, as well as its milder apologists, — or, at all events, those who look no further than its externals : and see in it only the gratification of a taste for ornate ceremonial and display in public worship. / In following up that Appeal by additional statements,, it will be apparent that its first Address was not only just but well-timed ; while the fundamental differences between us and our opponents will be brought out more clearly. FovWhatia Ritualism / It consists of outward and visible signs and forms, more or less symbolical of doctrines which not only form no part of, but are absolutely hostile to the teaching of the pure and reformed Church of England. ♦♦ It is now a question," says the Bishop of Gloucester and Bristol, " whether usages designed to sym- bolize serious modifications, if not reversals, of Eeformed teach- ing and doctrine, can any longer be tolerated, be the earnestness and devotion of those who uphold them what they may. " The cardinal error of the Church of Bome, against which the Fathers of the Church of England witnessed an unfaltering confession, was the doctrine of the real presence of our Lord in the Sacramental elements of bread and wine, and the conse- quent adoration of them. Hence its confessional as the indis- pensable preliminary to communion. Hence also, Home's other requirement of receiving it fasting, in direct contravention of our Lord's institution of the Sacrament " after supper." Among the comments which the first Address has elicited, the Pastoral by the Lord Bishop calls for our most respeotfol oonsideration; and all the more so that his Lordship has considered it of sufficient importance to merit such unusual attention. While it is impossible to leave it unnoticed, we desire that every reference to it shaU be in a spirit of becoming respect !l!!,,p )|ii t fcMT the chief pastor of the Church in this Diocese. It may, indeed, he assumed as certain that no body of which the laity constitute an active part could be found adopting language akin to that of one of the ''priesur of the Diocese, that: — "if fifty Archbishops of Canterbury and York rolled into one, were to unite with all the Church Associations that were ever formed," they would never hinder him in what he calls his "ministry of reconciliation ! " But we cannot shut our eyes to the evidence of what has resulted in England from a too charitable ascription of good motives to the fosterers of incipient Bitualism. In truth, it cannot be too strongly insisted upon that evils alike in practice and teaching often reach extreme lengths without being brought under the Bishop's notice. In the Pastoral we find it said: "as to the manner of receiv- " ing the bread into the hand (at the Communion), we need not •' be severely critical upon that point. If some prefer to accept it " in the palm of the right hand supimrted by the left, — ^IT MAY BS " CROSS- wisK — and they regard it as more reverential than receiv- " ing it with the fingers; let us not disturb them in their good " intentions, supported as they are by the custom of Christians " fifteen centuries ago." But what is complained of is no mere private preferences for this and other innovations on the practice of the Church since the Eeformation ; but their public teaching, without remonstrance, or hint of disapproval. Unfortunately it would appear that a work entitled " Brief Devotions for the Holy "Communion; intended especially for busy people," by **A " Priest of the Diocese of Toronto" has never come under the notice of his Bishop . For there , — along with a very pronounced doctrine of the real presence, — ^the communicant is instructed to "receive the Sacrament of the Body of Christ into the right hand, laid open and flat upon the left;" and the authority of fifteen centuries ago is thus quoted for this "novelty." — "Make the left hand as if a throne for thy right, which is about to receiv the King" In the Eomish Missal such a direction will find a very appropriate place. Bui; how the young Protestant com- municant is thus to be taught to receive into his or her hand the bread as the actual Divine Majesty, and yet withhold faith from the cardinal error of the Church of Bome, it is difficult to conceive. Again, after referring to the convenience of an early com* munion, in large congregations "as a complement of the prin- cipal celebration at mid-day," the Pastoral thus proceeds: "we " may safely leave a question like this to the instinctive feeling «* of any reUgious mind. That the Holy Communion i», at an early •• hauTf received fasting t is in many cases simply accidental. It if ,^ no declaration tliai the receiver of it regards a fasting c oia- ,,*Vmunion as obligatory." Here again, it is no " accidents i'* occurrence that is complained of, but the systematic teachlig of mischieyous error. It is not doubted that early communion Las been introduced in some parishes with no other motive than the convenience of tiie congregation. But, had the *' Brief Devotions'* of " a priest of the Diocese of Toronto" come under his Lordship's notice, he would have seen that this Romanising novelty of fast- ing is, in some cases, by no means " simply accidental;" for there we read, under the head of " suggestions for a devout and orderly reception of the Holy Communion,"-** Bise early. If possible com- municate fasting. For the carrying out of these two suggestions an early celebration is the most convenient." This is accom- panied by the strange perversion of Scripture involved in a re- ference to John XX, 1, "The first day of the week cometh Mary Magdalene, early when it was yet dark, unto the sepulchre." Is there no insidious teaching here? First, communicate early. Next communicate fasting. Need we wonder that similar teach- ing has been followed by the adoration of the elements, and so by desertion to the Church of Bome, 17 But the question at issue is evaded. We are not to "ren- der a reason for the faith that is in us." The Sacrament we are told, is an " ineffable mystery ; " and that must sufiBce. Mr. Bennett, in two editions of his famous "Letter," speaks of "the real, actual, and visible presence of our Lord upon the altars of our churches.^* But this, under the advice of Dr. Pusey, he changed into *'the real and actual presence of our Lord under the form of bread and wine upon the altars oi our churches." In his latest definition he says: — "who myself adore, and teach the people to adore Christ present in the Sacrament, under the form of bread and wine, believing that under this veil is the sacred Body and Blood of my Lord and Saviour Jesus Christ." •^ The reference in the Address of this Association to "the symbols selected by our Blessed Lord to typify His broken body and shed blood," has been characterised by a clergyman of this Diocese as "pure Zwinglianisml" To simple minds we daresay this formidable word will sound strangely heretical, till they learn that it is the veij charge which Gardiner, the favourite £;ounciUor of Bloody Mary, brought against the martyred Arch- bishop Cranmer. The n^odem Bitualist denies the doctrine of transubstan- tiation ; but if, as he affirms, Christ be really present in the (elements on the Communion Table, how can he say, as our Prayer Book does, that adoration of them "were idolatry, to b« iibhorred of all faithful christians?" The Canadian clergyman !r I already referred to, after alluding to what he chooses to call ZwingHanUnif says:-"! believe neither in the doctrine of transub- stantiation, nor in the bare type, or mere memorial of puritau- ism, but in the mystery of that of which our Lord speaks as bread and wine, and which He also asserts to be His body and blood." Other Canadian clergymen are more explicit. The "priest of the Diocese of Toronto" already referred to, — ^who if fame speaks true, is one of those who have occasionally assumed the soutane^ hitherto the characteristic distinction of a priest of the Ohurch of Rome, — has goTie very freely to the Romish Mass Book to supplement the Prayer Book of his own Church. In his Devo- tions, professedly for the use of members of the Protestant Church of England, we read in words wonderfully near to those of the Romish litany; "by Thy blessed Body, broken for us on the Cross, and really given to us in the Holy Communion ; " and again, "Jesus who m this wonderful sacrament art Thyself both Sacrifice and Priest.'' In the Romish liturgy those words are desij^ned for worshippers who mean nothing else but tran- substantiation By what metaphysical casuistry are our youth- ful communicanss to make the distinction which shall preserve them from that deadly error? Where, moreover can any mem- ber of the Church of England find, either in his Prayer Book or in his Bible, any countenance to the idea that there is a sacrifice of Christ in the Sacrament? On the contrary we read in article xxxi, "of the one oblation of Christ finished upon the Cross;" as in Hebrews, chap, ix, St. Paul dwells on this very feature of the one perfected sacrifice, in contrast to the oft repeated sacrifices of the old dispensation. It would be well, perhaps, to enquire how far the doctrines of this "priest of the Diocese," are any index of the kind of teaching to which the young men in training within its bounds are subjected. Certainly it fully accords with such teachings to find "Hymns Ancient and Modem" received into such favour. They deal with the same subject, and in precisely the same spirit. Hymn 203, for example, taken from the Roman Breviary, and specially used at Vespers for the Grand Romish Festival of Cor- pus Christie thus sets forth the popish doctrine of the Real Presenoe for Protestant worship : — "Word-made-Flesh true bread He maketk > By His word His flesh to be; Wine, His blood; which whoso taketh Must from carnal thoughts be free; Faith alone, though sight forsaketh, ♦ Shows true hearts the mystery. servid Therefore we, hefore Him benthngf This great sacrament revere; Types and shadows have their ending, For the newer rite is here ; Faithy our outward seme befriendinff. Makes our inward vision clear." We have indeed been reminded, in the Pastoral, in special reference to *'Hymns Ancient and Modern," that "there is no col- lection of Hymns in which some sentiment or expression will not be found capable of being strained and perverted to a meaning its author never intended.''' But there is no doubt what the author here intended. It is the Church of Rome's own Hymn, used by her on her special Transubstantiation Festival. If Protestant worshippers can honestly use it, it must be by straining and perverting it to a meaning it was never designed to bear. Agam, the services of " the Octave of Corpus Christi" come to the aid of the EituaUst; and we find another of the Romish transubstantiation hymns to puzzle and bewilder the simple-minded worshipper, in Hymn 206, which commences thus: — "Thee we adore, hidden Saviour, Thee, Who in Thy sacrament dost deign to he] Both flesh and spirit at Thy presence fail, Yet here Thy presence we devoutly hail. 9t« n* 1* 'i* *»• •»■• Christ, tt7iow now beneath a veil we see. May what we thh*st for soon our portion be, To gaze on Thee and see with unveiled face, The vision of Thy glory and Thy grac e/' The English Ritualists have now been educate^ beyond this. One of their hymns has this couplet: — "The guilty slave. Oh wonder! Eats the body of his God!'' But though more vaguely and mystically expressed, the above hymns — ^which it will be noted, are not selected from the "few of doubtful taste and coirectness" in the appendix, — convey, and their authors intended them to convey, the very same idea. Is not their introduction into the worship of the Church of Eng- land, a tampering with that very cardinal error of Romanism which article xxviii says; "is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions." It was indeed a doctrine so bound up in the whole faith and service of the Church of Rome, that the early Reformers only '^ \}n I IH; Rj emjincipateil themselves gradually, and with difficulty from itf iiitiueiices ; and with those who oamnotaocept of the simple justifi- cation by faith, as set forth in article xi. of our Church, sucl? exaggerated virtues of the sacrament will ever find favour. Cranmer only slowly realized the simple truth. Gardiner charged him with being "first a Bomanist, afterwards a Luther- an, and at last a Zwinglian." But there is no ambiguity about the final views of the martyred Archbishop. He says, for ex* ample: — "when I say and repeat many times in my book ttat the body of Christ is present * * * my meaning is, that the force, the grace, the virtue, and the benefit of Christ's body that was crucified for us, and of His blood that was shed for tis, be really and eflfectually present with all them that duly receive the sacrament ; but all this I understand of His spiritual presence of the which he saith: 'I will be with you unto the world's end.' This and similar statements he repeats again and again, adding thus explicitly, "I say Christ is spiritually, and by grace, inllis supper, as He is when two or three are gathered together in His name, meaning tht^t with both He is spiritually, and with neither corporaUy." There is no ambiguity here. ** The wayfaring man, though a fool, cannot err therein." It is needless then to multiply similar evidence. Until recent years, whoever entered any place of worship of the Church of England, whether in Canada or the Mother Country, on a Sunday, or other day appointed for the administration of the holy communion, was certain to find, in accordance with the Rubric, "the table having a fair white linen cloth upon it," arid the officiating minister placing himself at the side of the table, where he could turn himself directly to the people. In all this, the fathers of the English Beformation aimed at a be- coming simplicity, which should constitute for all times an in- structive protest against the fundamental error of the Church of Bome. They were accordingly careful in all ways to discriminate between the "table," a moveable piece of church furni- ture, which, as the Bubric says, may stand either "in the body of the Church, or in the chaiicel," and that for which it had been substituted: "the altar" of tibe Bomish Church, with it^ crucifix, its lighted candles, its floral decorations and images, its perpetual lamp, and its host enshrined for worship in the pyx. With this contrast in view, and all that is therein implied, sincere and attached members of the Church*^ of England in Canada, may be permitted to express with the most dutiful respect for the Bight Beveread author, their fear lest remarks of their Bishop in his recent Pastoral should be wrested to the encouragement of practices which have wrought such incalculable evils tlmea sped] mean what the ei where what Table I contra mass; alone, time the sir would they a] TJ undue of ach earnest a false for the of the Bituali linen c] aside, "altar or Sail fromBJ MaUt celebral "on bel other s( usage questioj adoi of the TheMj ft turnil oat on Tl assume of the of the evils in the Mother Country. "If," it is there said, "at Special times, some of God's gifts, — ^the beautiful flowers and culled specimens of the harrest, — should be laid upon God't altar, it ia meant as a reverential acknowledgement, in a sacred place, of what we owe Him for the beauty and the abundance with which the earth is stored." To the believer in trausubstantiation that whereon the Host stands enshrined is "God's altar;" but in what legitimate sense can the term be applied to the Communion Table of the Church of England? It is not to be doubted that the essential elements of contrast between the Church of Borne, with its sacrifice of the mass; and the Church of England, with its "justification by faitli alone," as set forth in article xi., have been typified from the time of the Beformation by the gorgeous altar of the one, and the simple communion table of the other. It is for those who would now do away with this significant distinction to show that they are not disloyal to the Beformed Church of England. The Bishop of St. Asaph, in a recent address, laments "the ondue leaning in the Church of England to the usages and ritual of a church against which our forefathers protested with all the earnestness of agony and blood. The meretricions ornaments of a false system ill become the simple grandeur of a pure faith ; for the truth receives no support from the pomp and circumstance of the great apostacy of Bome." Yet the whole tendency of Bitualism is towards such meretricious pomp. The "fair white linen cloth" of the communion table cannot be absolutely set aside, but it can be laid on the top of an "altar" decorated with "altar cloths" of varying colours, according to special Festivals or Saints' Days, and wrought with crosses and symbols borrowed from Borne. An Incumbent of this Diocese, writing to the Toronto Mail, after defending his turning his back upon the people when celebrating the Holy Communion, goes on to plead habit and usage, "on behalf of crosses, varied coloured altar cloths, flowers, and other seemly decorations,with this additional argument, that our usage means something which tends to edification." There is no question that all this substitution of the gorgeous ritual and adornments of the Church of Bome, for the reverent simpHcity of the pure and reformed Church of England means something. The Mother Church has already had proof enough that it means a turning from the simpUcity of Protestant Worship, and setting oat on the way to Bome. The Church of Bome has an actual altar, with its "victim" assumed to be on it. The presence of Ciiruit in the conmiunion of the Church of England is not on the tame, but in the heart of the true believer. Any localisation of Christ in the chancel. t ' M' I ri«h mi * 1 f on tlie furniture, or in the bread and wine, is a gross superstition, which is only veiled by the vague and misty phraseology of its teachers. Jewel, teaches as clearly as Cranmer : " we say this meat is spiritual and therefore it must be eaten by faith, and not with the mouth of body." So says article xxviii. : "the body of Christ is given, taken, and eaten in the Supper, only after an heavenly nnd spiritual manner; and the means whereby the body of Christ is received and eaten in the supper is Faith." St. Paul writes to the Corinthian Church, (i Cor. xi). "The Lord Jesus, the same night in which he was betrayed, took bread : and when he had given thanks, he brake, and said, take, eat ; this is my body which is broken for you : this do in remembrance of me. After the same manner also he took the cup, when he liad supped, saying this cup is the new testament in my blood ; this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come." It is to be noted that at this institution of the sacrament, Christ's body was not yet broken, nor his blood shed. The one sacrifice, about to be oflferedonce for all, was not yet accom- plished. But after the paschal supper, which had for the last time typified that sacrifice, until its accomplishment on the Cross ; our Divine Eedeemer gave to his disciples the new symbols which were thenceforth to serve as remembrancers of that one obla- tion in which, "once for all," Christ our passover was sacrificed for us. We do, therefore mifeignedly believe, in accordance no less with Holy Scriptures, than with the "Exhortation" in the Com- munion Service of our Prayer Book, that: — "to the end that we should always remember the exceeding great love of our Master, and only Saviour, Jesus Christ, thus dying for us, and the innu- merable benefits which, by his precious blood-shedding, he hatli obtained to us, he hath instituted and ordained holy mysteries, as pledf/es of his love, and for a continual remembrance of his death, to our great and endless comfort." Those desirous of joining the Association will kindly send their names, addresses, and subscriptions to B. Homer Dixon or John Gillespie, Hon. Secretaries, Toronto, to whom all com- munications are to be addressed. Members Yearly Subscription, , . One Dollar. Life Members, . , . . , Twenty-Five Dollars. LoTKLL Bboi., Printen, VietorU H«U, MelindA Bt itiOn, Df its meat , with 3hi*iHt ,veiily ay of ••The )rea(l : 3, eat; )rance len he i;thi8 3 often Lord's I of the I shed, iccom- lie last Cross ; J which e ohla- erificed no less e Coin- that we Master, le inmi- lie hatli rsteries, !s death, ily send OixoN or all com- LAIl. ,ARS,