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 UNDOING THE WORK 
 
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 ^THE REFORMATION, 
 
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 V.EN. F. W. FARRAR, D D., F.R.S., 
 
 ArcJukaconof Westminster, etc. 
 
 
 Reprinted from the •• Contemporaiy Review," for July, 1893, by kind 
 permission of the Writer and of the Publishers. 
 
 
 >■ 
 
 •1 
 
 
 ^ tTorojito: 
 
 THE PROTESTANT CHURCHMEN'S UNION, 
 < , 58, BAY STREET. ,^ ^ 
 
 bonbon : 
 
 NATIONAL PROTfeSTANT CHURCH UNION, , 
 30, CHARING CROSS, S.W. 
 
 • AND ■ ^ • 
 
 • "HOME WORDS' OFFICE, 
 
 ;, 7. PATERNOSTER SQUARE, EC. -^ 
 
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 THE 
 
 PRaTESTANT CHURCHMEN'S UNION 
 
 AND 
 
 TRACT SOCIETY. 
 
 ■*' 
 
 v^ „ Objects. V 
 
 I. T6 afford a basis ^of union, and opportunities for consultation 
 and coniierted action, for all Churchmen who accept the present 
 Prayer tJook and the Thirty-Nine Articles as their standard of 
 doctrine, and ritual, and who desire to uphold the principles of the 
 Reformation as affirmed therein, and especially to maintain the 
 non-sacerdotal character of the ministn^ of the - Church of Eng- 
 land. --' . '^^ ": ■ 
 
 a. To adopt whatevw means may,., from time to time, seem 
 desirable to inform ana instruct the public mind as to the true 
 history and principles of the Church of England, with a view to 
 maintain her essentially Evangelical and Protestant character, 
 as fixed and established at the tinje of the Reformation. 
 
 President: 
 
 hon. s. h. blake, q.c. 
 
 HONORARY Secretaries: 
 
 CLERICAL: 
 REV. W. J. ARMITAGE, St. Catharine's. 
 
 ■'A' LAY: 
 
 JAMES B. RYAN, ToROXTa ^ , . 
 
 * 
 
 ■. -J, ■■ 
 
 HONORARY treasurer: 
 
 JAMES B. RYAN. 
 
 OFf ICE : 58, BAY STREET, TORONTO. 
 
 .^!i4S^^^ . 
 
 li- ' 
 
 -"*'>. /' 
 
■i^'«'»-«»»';t ■"."■ ■■ .••■ 
 
 ■■■ \" 
 
 V . 
 
 1/ 
 
 1/ 
 
 tJNDOING THE WORK OF 
 THE REFORMATION. 
 
 IN July, 1892, I wrote a paper in the Contemporary Review on 
 "Sacerdotalism." In that paper I proved beyond all ques- 
 tion, from the New Testament, from the authoritative documents 
 and formularies of the Church of England, and from the evidence 
 • of some of her greatest divines, that English presbyters are in no 
 sense of the words sacrificing priests ; that, to those whose faith is 
 derived from the teaching of Christ and His Apostles, the whole 
 system of sacerdotal tyranny — which for centuries proved itself to 
 be an intolerable evil to the Churcb and to the world— is nothing 
 / less than a daring usurpation.. My paper aroused the sneers and 
 even the vehement abuse of the Ritualist organs ; but there was not 
 / one serious attempt to refute it, and it has brought me the earnest 
 > gratitude of thousands of Englisrti Churchmen, whoUre profoundly 
 I discouraged as the^ watch the systematicand, alas ! too successful 
 attempt to repudiate in theReformed Church of their fathers the 
 very truths on whiih and for which it was founded. How can they 
 be otherwise than sick at heart as they note the re-introduction of 
 those deadly errors— yes, even of the " blasphemous fables and 
 dangerous deceits "—from which we were delivered at the Refort- 
 mation by the battles and the- martyrdoms of those who sealed 
 with their blood their " death-defying utterance of truth " .? * 
 
 The time has come when it is the plain, imperative duty of every 
 true mem^,r of the English Church to reassert, at all costs, the 
 principles— the scriptural, the primitive, the historic principles— 
 the assertion of which is the sole reason why their Church, as a 
 Reformed Church, has any title to exist. If there be no valid 
 eternal differences between the doctrines of the Church of England 
 and those of the Chutch of Rome, and if there was no necesnity 
 fof t*»e Reformation to repudiate and condemn the ceremonies 
 wfii^h were the outward explosion of those doctrines, then every 
 .English Churchman is the member of a schism, and only makes 
 
 1. 
 
 -V': 
 
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 ■>w 
 
 I 
 
 ^ . UNDOING THE WORK 
 
 r 
 
 himself ridiculous and inconsistent if he loftily condemns as guilty 
 schishiatics his Nonconformist brethren. 
 
 Now, in this respect the Romish priests and their spokesmen 
 are infinitely more consistent than our Anglican Ritualists^ The 
 Church of Rome has always recognised, and Ritualism has learned 
 from Rome, the strategic value of unproved assertions. Roman con- 
 troversialists, like the clergy of the Greek Church, scorn the notion 
 that the English Church is anything but a schism. To them the 
 Archbishops of Canterbury and York, our whole Bench of Bishops, 
 and all our clergy— however much any of them may, in the false 
 and baseless Romish sense, call themselves "priests"— are "simple 
 laymen." Ultramontanes exult in all the principles laid down by 
 St. Augustine in his treatises against the Donatists. They hold 
 that schism is a deadly and inexcusable sin, and that schismatics 
 are either outside the pale of salvation, or must be dubiously 
 han,aed over to " uncovenanted mercies " : and that Anglicans are 
 such schismatics, both the Roman and the Greek Churches un- 
 flinchingly maintain.^ 
 
 Above all, the Romanists laugh to scorn the pretence that Angli- 
 cans can accept all the essence of their teaching, and mimic even 
 to absurdity their ritual, and become a feeble echo and a pale 
 reflex of Rome in everything but name, and yet claim to be in 
 any sort of independent union with them. It is now notoriously 
 a common practice of Anglican " priests "-«-many of whom derive 
 their stock-in-trade of catchwords and formulae from Romanising 
 manuals — to ignore the clergy and the Churches of their pwn com- • 
 munion on the Continent "as schismatic," and to "go tip mass" 
 in Romish churches ; yet these very saffie men have no abuse too 
 unchristian for a learned and large-minded English Bishop, who, 
 in full agreement with the Bishop of London, and in direct accord- 
 ance with the opinion and practice of all the leading High Church 
 Anglicans of past daysVdidnot hesitate to kneel in Holy Com- 
 munion with Protestant Dissenters ! In these days a man who. 
 openly professes and fearlessly maintains the truths which aire 
 the sole raison (Vitre of our existence is denouncfed by crowds of 
 false Churchmen a^s being " no Churchman." It makes no sort of 
 » difference in this idle taunt that his views are those of all the 
 
 I 
 
 .. >■- 
 
 1 See the Dublin Review for May, 1893, on "St. Augustine and the Dona» 
 lists. '•■'■'■ Wf 
 
 ^\.i&.r.^(,^i^ 
 
"M 
 
 >■- 
 
 OF THE REFORMATION. 3 
 
 Apostles, of all the primitive Fathers, of the Prayer- Book, the 
 Rubrics, the Articles, the Homilies, and of every authoritative 
 document and every authoritative theologian of the Church to 
 which he belongs. 
 
 I. There is, for instance, no shadow of doubt what is the teach- 
 ing of the Bible, of the Prayer- Book, and of the Church of England 
 about the clergy. The setting up of the Presbyterate as a sacri- 
 ficial priesthood ; the pretence that the ministry is vicarious, not 
 representative; the assii|j|||ation of the English clergy to the 
 **ma?sing priests" of the Middle .Ages ; t^e claim that ourVcs- 
 byters perform acts of sacrifice as substitutes for the people— are 
 demonstrably Onjustifiable. To the proofs that they are so no 
 Attempt at an answer has been, or can be, g^en, eilccept on pre- 
 misses which our Church has deliberately rejected. The claim of 
 priestcraft robs Christians of the most inestimable privilege of 
 freedom which Christ purchased for them with His own blood. 
 It is bringing back the deadliest virus of Romish error, and thrust- 
 ing a class and a caste between the soul and its free, unimpeded 
 access to God. Dr. Arnold said that " to revive Christ's Church 
 is to expel the Anti:Christ of priesthood." The severity of the 
 expression will show what n^yriads of true,,uncorrupted Churchmen' 
 still hold. They will notH)ow their free necks and, theil^ee con- 
 sciepces to what history has shown to have often been fhe most 
 blighting, debasing, and intolerable of all encroachments. The 
 tyranny of priestly usurpation, where it can assert itself in any- 
 thing more than pretence and clamorous assertion, has always 
 proyedtobe more ruthless than the tyranny of either kings or 
 mobs. I for one should prefer to have lived in the days of the 
 Jled Terror in Revolutionary France than to have been under the" 
 ^xecrable tender mercies of the "religious" spirit established in 
 Spain by' the monster Borgia, and in the Netherlarids by the 
 mon^r Alva, whom Pius V. approved and blest. From that 
 tyranny of a corrupt and apostatizing religionism we were^aved in 
 England by the blood of our niartyrs* by the defeat of the Spanish 
 Armada with its priests and thumbscrews, and by that "^Hght 
 and blissful Reformation "—as it was called by the noblfst^ 
 Englishmen—by virtue of which alone we can be members of tht, 
 English Church. The Archbishop of Canterbury, on May 5th, in 
 the Upper House of Convocation, said that "it is of great import- 
 ance, nev^ more so than now, to recognise that the Reformation 
 
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 j\.1&.-.^^'{^*tr 
 
.;;■. I 
 
 i..'v. 
 
 \ 
 
 UNDOING THE WORK 
 
 of ih6 Church of England was one of the greatest historical events 
 —ike greatest historical events I think— in thehistory of the Church, 
 and that it wis conducted by persons of very high capacity and 
 thelvery largest knowledge" He said still more recently, "The 
 Refbrmation brings back^the Church of God to the primitive 
 model," and yet ^*I never taMe up books or magazines upon such a 
 subject at present but I see a silly carping at, pur Reformation.'' 
 Hei^ then we have remarkable testimony that it is the cue of 
 professed members of a Reformed Church— in her pay and under 
 her shadow— to pour contempt upon ^he rock whence they were 
 hewn! and the hole of the pit whence they were digged ! 
 
 Now the quintessence of the whole retrograde and anti-scriptural 
 system lies in the pretence that the word "priest" in the English 
 Church means anything but presbyter ; that it is the equivalent of 
 Zcpevff, and not of irpeafiirfpos. Events have proved the wisdom of 
 Hooker's opinion that "presbyter" is a truer, more Christian, and 
 more fitting name for English ministers than the misinterpreted 
 and much-dishonoured name of " priest." The Magna Charta of 
 the Reformed Church of England is the Sixth Article, which points 
 to Scripture as the sole, fi^^al and supreme authority on matters of 
 doctrine. And the voice of Scripture on this matter is absolutely 
 decisive. 'It cuts away the very taproot of the whole sacerdotal 
 system. The Lord Christ was not a priest by birth, and never in 
 His fife on earth performed a single priestly function. If He is, 
 in one Epistle of the New Testament, called our "High Priest," it 
 is* by way pf Jewish analogy, in virtue of the sacrifice of Hiipsclf 
 once offered ; and the title is only given Him in the letter which 
 most overwhelmingly disproves and excludes the further existence 
 of any earthly' priesthood or any other sacrifice. The Apostles 
 give to themselves and give to Christian ministers ten separate 
 name? ; but the one name which they never give to themselves, 
 and the one name which they most absolutely withhold from 
 presbyters— even when, as in the pastoral epistles, they are speci- 
 ally writing to them and about them— is the name of "priest." 
 The name "priest" does not so much as once occur in all the 
 thirteen Epistles of St. Paul ; not once in the Epistles of St. John ; 
 not once in the Epistles of St. Peter ; not once in the Epistles of 
 St James and St. Jude; nor once of Christian ministers in the 
 whole New Testatnent. Priesthood indeed occurs once in St. 
 Peter, and once in a quotation by him, but only (by analogy, and 
 
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.-**.■ 
 
 l"4l 
 
 0*" THE REFORMATION. 5 
 
 rrom the offering of ipw^Xy spiritual sacrifices') of all Christians 
 alike \ and thrice in the Apocalypse, but each time of laity as 
 well as presbyters. All Christians are, as Justin Martyr says, an 
 dpxupariKbv yivos Tov %cn).^ " Nonne et laici sacerdotes sumus?" 
 asks Tertullian. Now all this may be nothing to Romanists, who 
 set up their own infallibility ; but Ritualists, who still nominally 
 belong to the Church of England, and therefore presumably do 
 not throw overboard her most essential opinions, can only writhe 
 in vain round this transfixing spear-point of the doctrine of the 
 Apostles. It is a self-refuting absurdity on their part to pretend 
 that they can claim, and parade, and revel in tAe one title which 
 neither Christ nor His Apostles, nor Mis EvangeKsts even re- 
 motely sanction. Nothing can disprove Bishop Lightfoot's con- 
 clusions that "The kingdom of Christ: tias no sacerdotal 
 
 SYSTEM, AND INTERPOSES NO SACRIFICIAL TRIBE BETWEEN GOD 
 
 AND MAN." No amount of sophistry, no masses of casuistry, no 
 number of reams of Jesuitical special pleading, can impair, in the 
 mind of any plain man, the imfisputable fact that Papists and 
 Ritualists select, as the keynote of their whole systetn, the one 
 term which the New Testament most absolutely ignores, and the 
 one title which the whole system and reasoning of the New Testa- 
 ment most decisively rejects and condemns. The author of 
 sacerdotalism is not the Divine Founder of Christianity, nor any 
 of His Apostles, but that one of the Fathers (Cyprian) whose 
 writings are the most jejune and Judaic, and whose Scriptural 
 exegesis is the most hopelessly without insight, consistency, or 
 value. The acceptance of the doctrine is demanded neither by 
 Scripture nor by reason, but only by what Professor Lee called 
 " Popish esoterics." 
 
 How significant, then, in the light of this fact is the remark of 
 Ritualists like Lord Nel^n and Lord Halifax that I am an unfair 
 representative of the Church of England " because I do not be- 
 lieve in the priesthood," or something to that effect — repeated 
 by the myriad-fold babble of Ritualistic correspondents in clerical 
 
 1 The only sacrifices — except that one sacrifice of Christ once ofTered (Heb. 
 vii. 37) — which the New Testament and the Church of England recognises may 
 be seen in Rom. xii. x ; Heb. xiii. 13-16 ; Phil. iv. 18 ; i Pet ii. 5. " Litabilts 
 hostia," says Minucius Felix, "bonus animus, et pura mens, et sincera sen> 
 tentia ^ luec nostra sacrifieia" 
 
 ■r" 
 
 iay£».tis kiS%i?Aif 'HSii;4<k,i 
 
# 
 
 6 UNDOING THE WORK 
 
 journals. These false assei^ohs are to me personally a matter 
 of supreme indifference ; but such language is ominous when ad- 
 dressed, as in this instance, to one whose views on the subject are 
 exactly those of the Church of England. For I hold precisely the 
 same view of the priesthood as was held and proved by Richard 
 Hooker, whom High Churchmen taught me in my youth to regard 
 as the one truest and soundest representative of the theology of 
 the Church of England; identically the same view as that of 
 Bishop Lightfoot, the most learned prelate of modern times ; idien- 
 ticalty the same view as that of every single great divine of the 
 Church of England from Bishop J.ewel down to Bishop Harold 
 Browne. Of what conceivable importance do Lords Nelson and 
 Halifax and the Church Times suppose their opinion to be, as 
 compared with the consensus alike of the New Testament, the 
 Prayer- Book, the entire formularies of the Church of England, and 
 the unanimous voice of all her great divines from the first until 
 yesterday ? The personal remark is to me nothing ; but the sign 
 of the times is of the darkest significance. 
 
 If by " a Churchman " be meant, not a Romanist, but one who 
 faithfully holds the doctrines of the " Reformed Church" to which 
 he belongs, as expressed by all its recognised formularies and 
 exponents, the lack of chtirchmanship is with Lord Halifax and 
 the members of the English Church Union and of the Confrater- 
 nity of the Blessed Sacrament, and not with me. It is they, not 
 I, who are "no Churchmen." 
 
 II. The doctrine of Sacerdotalism is always allied to the doC- 
 trine of Transubstantiation, and Transubstantiation is one of the 
 heresies which the Church of England at the Reformation most 
 decisively and most emphatically repudiated. She might well do 
 so. It is a late and gross corruption of crude materialism, not 
 jfbrmally accepted even by the Church of Rome till the Lateran 
 Council of 1215. The argument for it, such as^it is, ignores the 
 whole analogy of the faith. It is based like some inverted pyramid 
 upon the crumbling apex of aln utterly misinterpreted metaphor, 
 a metaphor the perversion of which might well have seemed 
 utterly inconceivable to any one Who has even the most distant 
 familiarity with Semitic modes of thought and expression. I can- 
 not conceive any doctrine njiore essentially antagonistic to all that 
 is pare, noble, and divinely spiritual in the goq>el of Christ than 
 this attempt to localise and materialize the Presence of ^Go^. As 
 
 %^ 
 
 V 
 
 * 
 
 
''^;'< 
 
 V 
 
 V OF TH5 REFORMATION. T 
 
 ■ ■ . ^ .... -- . * ^ ■■■....• 
 
 yet, I believe, most Ritualists avoid the word TransubstantiaticMi,' 
 but they teach practically the same thing under various thin dis- 
 guises and verbal jugglings. For a time they avoided the word 
 "Mass,'* which had no possible charm beyond the fact that it was 
 Romish ; but they now openly boast that they have both the word 
 and **the thing." Yet "the thing" practically means Transub- 
 stantiation and nothing less ; and to teach it in the Church of 
 England is not only heresy, but 9, direct defiance of her most 
 explicit teaching; 
 
 From what I know of a considerable number of the clergy, and 
 of the manner-in which: they express themselves, I do not think 
 that I do them injustice when I say that I doubt whether they are 
 at all accurately acquainted with the doctrine of tht Church of 
 Rome, or are aware how far they go even beyond it. CerUinly 
 in the phrases which the most ignorant — ^who are usually the most 
 extreme of them — Employ, they go beyond even the. Romanist 
 doctrine which is (according to Cardinal Newman) that " Our Lord 
 is tn loco in Heaven, not in the same sense in the sacrament. He 
 is present in the sacrament only in t^'s\zxic^isubstantive\ and 
 substance does not require or im^y the occupation of place. Our 
 Lord, then, neither descends from Heaven upon our altarsy nor 
 moves when carried.in procession. ..: ^ . We can only say that 
 He is present sacramentally. The mixture of His bodily substance 
 with ours is a thing which the ancient Fathers disclaim." He 
 quotes Cardinal Bellarmine as saying, "Per substantiam non 
 occMpat locum"; and Billuart, "Christus non est in sacramento 
 ut in locoJ* If ordinary Ritualist preachers and writers are aware 
 of all this, they use language which studiously serves to disguise 
 their knowledge. 
 
 What else can it be called but the doctrine of Transubstantiation 
 when a dignitary of the Church of England gets up in one of her 
 great cathedrals, as I am credibly informed, and says, "My God 
 
 > They are, however, appareotly, trying step by step to introduce it. 
 
 " When we sepacate from the notion of substance everything gro^ and 
 material, we may regard the term Transut»tantiation as a convenient definition 
 of the results tf consecration which the Articles do not exclude" (Address of 
 Rev. A. L. Lewiogton to C.B.S. St Maigaret's, Stretton). The same gentle- 
 man also maintains that the presence of Christ in the consecrated elements is 
 "objective." If the prevalence of this tesiching is denied we can furnish the 
 amplest {xoofs of it frdin the papers of the " Confraternity of t|ie Blessed 
 Sacrament." . 
 
 * 
 
 •A'.ki 
 
 ■■■■%:r^.i -■v^m^.'^-^^y^m^i 
 
8 
 
 UNDOING THE WORK 
 
 is tying on ydnder altar"?* t will not pause to point but that 
 Christianity has no altar but the cross, and no sacrifice but that of 
 Christ once offered ; to talk of "God lying on an altar ''I believe 
 in my utmost soul to be an expression from which St. Peter, St. 
 John, and St. Paul would have revolted with horror and indigna- 
 tion as an abject heresy, as they would certainly have condemned 
 the adoration of the elements— now openly recommended— as a 
 degrading idolatry. Here, again, there is no possibility to hesitate 
 or to doubt respecting the doctrine of the Church of England, 
 It is, and always has been, absolutely and transparently clear. 
 6he rejects Transubstantiation, formally, expressly, unmistakably, 
 indignantly ; she rejects no less cleaci^^ Luther's doctrine of Con- 
 substantiation ; she rejects also Zwingli's doctrine that the Lord's 
 upper is a commemorative act alone ; she teaches with absolute 
 precision that the Lord's Supper is not a sacrifice ; that the Lord's 
 Table is not an altai:.; that the Body and Blood of Christ are 
 received spiritually alone, and only by the faithful ; that the 
 Presence of Christ is in the heart of the true worshipper, ^nd not, 
 in any sense Of the words whatever, in the hands of the priest, 
 or locally on the Lord's Table ; that there is no Presence whatever 
 ejirtra usum. Yet, in spite of the clearness of this her Scriptural 
 teaching, and in spite-of the consensus of every one of her formu- 
 laries, and of all her greatest divines, every error of the Church of 
 Rome on this subject is now taught in the Church .'of England 
 openly and unreproved, even in namby-pamby books of Ritualism; 
 for children. Such manuals contain much which is in the lasti 
 degree unscriptural and perverse. They are only too well calcu-i 
 lated to make children first Pharisees and then Romanists. Hav^ 
 we in truth come to this-rthat in these days the grossest Romish 
 superstitions can be ostentatiously taught in the Reformed Protes- 
 tiant Church of England as "Catholic" truths, no matter how 
 
 ^ God does not lie on altars, but I 
 
 " Prefers before all altars the upright heart and pure." 
 He is not nulnipulated into material substances by the thaumaturgy of priests, 
 bvt dwells spiritually in the souls of His worshippers. His presence is never 
 in any sense an objective or corporeal i»esence in bread and wine, but is 
 purely spiritual and purely sacrament^ in the life of the worshippers. It is an 
 idolatrous apostasy to connect Him with a material idol. To exclude the 
 possibility of such material perveisiOQ our Lord taught. " The flesh profiteth 
 nothing. The words which I speak unto you, t/Uy are spirit, and tJUy are 
 life." 
 
 ■ ■ 
 
 
 <x 
 

 ;,/!. 
 
 ■ 
 
 
 ■ 1 ii 
 
 OF THE REFORMATION. 
 
 •decisively they are condemned alike by the spirit andW the letter 
 •of her entire teaching ? It is generally supposed that Convocation, 
 lin some sort, expresses the voicetof the Church ; but (ionvocation 
 never opens without the Latin prayer, which— 90 far from calling 
 the. Reformation a Z?«formation-— states'that " ad amussim Sasctm 
 RbformAtionis NoSTRiE, errores, corruptelas, ^t Siiperstitiones 
 •olim hie grassantes, omnemque tyrannidem Papale|m, mieriio et 
 \serio repudiavimus!* Is^ the state of opinion in the Church so 
 torpid, is episcopal discipline so null, or so misdirected, that any 
 ignorant youth .from a theological college can now teach in the 
 •Church of England pulpits the worst of these errors, corruptions 
 ■and superstitions unimpugned ? If so, let ' her loojlc to it, for evil 
 is before her ! 
 
 IIL Auricular Confession is the natural result of' sacerdotal 
 'encroachment and sacramental materialism ; ai|id if the once- 
 Protestant laity of the Church of England can look on unmoved 
 ■and see this practice — which has in all ages been prolific of the 
 worst evils — reintroduced among them, it can only be iither 
 •because they have been driven into contemptuous indifference by 
 having been first betrayed, and then reduced to helplessness, or 
 'because ^hey look elsewhere than to the« Anglican Church for 
 freedom and for truth. t — — - _,_, :^^ 
 
 For of auricular confessfon there is not the faintest vestige in 
 the New Testament. It was absolutely unknown to the primitive 
 'Church. It was absolutely unknown to the Fathers, even amid 
 the dense overgrowth of sacerdotal usurpation and corruption in 
 the fourth century. It was a gradual innovation of the darkest 
 part of the Park Ages, and I have no hesitation in saying — and 
 am perfectly prepared to prove to any extent — that it has been 
 stamped by zige after age with the just stigma of indelible abhor- 
 rence. The evidence comes, in generation after generation, from 
 Romanists themselves. Their greatest divines show that it has 
 •constantly produced the deadliest and most execrable abuses. I 
 should be sorry to stain this page with the horrible evidence of 
 these abuses, even in modem countries and modem days ; but if 
 ■any one doubts my statement, the dark and damning proofs are 
 superabundantly at hand. Where the system exists, there is no 
 :sure safeguard — there never has been any safeguard — against such 
 .abuses. They have been admitted by Council after Council, by 
 Pope after Pope, by writer after writer; by Alexander IV., by 
 
 to-;!--' 
 
 'Sam 
 
lO 
 
 UNDOING THE WORK 
 
 Pius IV., by Pawl V:, by Gregory XV., by Benedict XIV. They 
 were pointed out by Ab^lard, by St. Bonaventura, by the learned 
 and saintly Jean Gerson^ by Savonarola^ by Cardinal Cajetan^. 
 by Erasmus. They have been 'revealed to a horrified world in 
 'France, \t» Spain, in C^rmany, in Italy, and in England. Jhe 
 paper laid before the Council of Trent by a Romish archbishop, 
 contained revelations 6f the system as damaging a» couM have 
 been written by any Protestant. As late as 1867 the Congregation 
 of the Inquisition at Rome saw reaton to issue an inquiry about, 
 these perils, and, although the details are always studiously hushed 
 up, enough has been demonstrated before courts of justice, even in 
 living memory, to show that the same causes lead, in many in- 
 stances, to the same results.* 
 
 Now it is worse than preposterous to argue that this dangerous 
 practice can b^ based on the pretence of any inherent priestly 
 power to absolve sin. N<me but God can say, Aisoivo U. A^ 
 minister may use the formula in ^ purely declarative and hypo- 
 fhetic seHse^ which has not the smallest particle of vs^lidity apart 
 from that sincere repentance which, as all Scripture tells us, is, and 
 always has been perfectly efficacious, through Christ, without any 
 priestly absolution whatever.' AAd it is equally futile to dwell on 
 the natural and wholesome impulse of the struggling and penitent 
 soul to unburden itself from the load of ^a guilty conscience, and to: 
 seek remission, in extreme cases, by the consolations of the Gospel 
 Evtipy clergyman who has made it felt by his readers or heiurers- 
 
 1 Even in England at this moment the details of a case are before me in 
 which a servant girl has been invited to confession by her Anglican "priest," 
 against the will of her parents, with results which even ten years ago would 
 have made England ring with indignation. " The Priest fa Absolution," 
 issued by the RituaBstio l^jciety of the H(dy Cross, was described by Arch- 
 bishep Tait as "a ditgractto the commtiniiy." Bishop Wilberforce called 
 the system of confession " one of the worst developments of Popery, a sort of 
 spiritual dram-drinking, fraught with evil to the whole spiritual constitution." 
 
 > The Prse-Conununion address tells the people that if their consdehce 
 (iaiEtnot otherwise be qaiet|^, and they need further counsel and comfort, 
 " tbey mxy come to some discreet and learned minister, that, iy the minisiry ef 
 GetPs word" they may receive the benefit of absohition. The Ridiric in the 
 Order for the Visitati<Hi of the Sick righdy recognises that power to pronoundb 
 a (hypothetic) declaration of absolution which was given by Christ pot "to 
 IMlests," bur " to His Church " ; and how litde final is the " I abkdve you" 
 is proved by the fact tliat the absolution i» immec&Uely followed by a pmy^- 
 f<pr fcK-givencK. 
 
 
 &' sii 
 
 ,. ISii^ 
 
V 
 
 ^ 
 
 OF THE REFORMATION. 
 
 II 
 
 that 1m is tnistworthyy and able to comfort and advise, has prob- 
 ably received voluntary confessions from sinners. It is the 
 privilege of every member of a teligiouit community to seek 
 religious help and counsel from his spiritinl pastors. In that 
 way, never seeking it, never urging it^ never inviting it^ I myself 
 have heard, and frequently hear, mimy a tale of sin and woe 
 outpoured to me by men with whom I hav;e prayed, and whom I 
 have advised, and by God's grace been enabled to help. But this, 
 differs /(t7/(9 <r<»^/(» from auricular confession. It 'is utterly different 
 from telling young women and others that " they must never go to 
 mass" (as it is now called) " without confession 'V that they "must 
 kneel before their priest as a culprit before his judge" ; that "the 
 priest as far as his priesthood is concerned, is Christ Himself"; 
 that "\fae priest washes and cleanses the soul, he restores it to 
 health pibeand white." It. is inconceivably different from putting 
 into the hands ' of ignorant servant girls English translations of 
 Popish books on the confessional ; frpm such travesties and mis- 
 representations of truth as the sentence that, Christ Himself 
 received confessions, amongst others fron^ JJke woman taken in 
 . adultery^ who remained with Hit^Jn the \empie ! . It is incon- 
 ceivably different from teaching Our fellow-sinners to say, and to 
 say repeatedly, " For these and all my other sin^. . .1 most 
 humbly ask pardon of God, and of you my spirituatfofther penance,, 
 counsel, and absolution." , < 
 
 Again, it is worse than unavailing to quote John xx. 23 a» thouj^ 
 it gave any power to any priest to say, "I absolve thee," otherwise 
 than in a purely conditioiud smd declarative sense. On this point 
 it will be enough for m&t English Churchmen if I quote the 
 authority of our greatest and most learned living the<dogiah, the 
 Bishop of Durham : "The commission" (to remit and retain sins 
 by virtue of the gift of the Holy Ghost) " must be regarded 
 itroperly as the gift of the Christian society^ and NOT as that of the 
 
 1 Even Ronnisk vniters — such as St. Bonaventura, Cajetan, and Erasmus- 
 admit that confession is not necessary. "Por confession to a priest," says 
 Bishop Lloyd, of Woi^oester (1693), "4he neces^ of it was unknown to the 
 Fathers of the Primitive Church. N^y, aime a thousand years afier Christ 
 it was Meld dii/wtabU im the Romait Churth." " To be {daoed under the 
 obli|^tionofg(Hng to a priest to confess," wrote Bishop Marsh . . . "is 
 such an insult oh a rational being, that even the prejudices of education arS 
 hardly sufficient to account for the patience wiA which flie servitude is 
 endured" (" Comparative View," p. 19^. 
 
 ■f 
 
 
 ■^■§,1^ 
 
 "to 
 
 te-Kv,. 
 
>*y 
 
 %T 
 
 
 II 
 
 UNDOING THE WORK 
 
 CkristiioH ministry. . . . The gift and the refusafof the gift 
 Are regarded i» fV/a/<V7ff /tf classes, and not in relation to individ' 
 ualsP «lt is impossible to contemplate an absolute individual 
 exercise of the power of * retaining; JSo far it is contrary to the 
 Mope of the passage to see in it a direct authority to the absolute 
 individual exercise of the remitting:' 
 
 Also, it should be observed that the ignorant and indiscriminate 
 abuse of auricular confession, which may be made in unscrupulous 
 hands »an instrument of the most intolerable and dangerous 
 tyranny, is even more perilous in England than it is in the Church 
 of Rome. For in -the Church of Rome there is^ I believe, some 
 limitation put on the right to hear confessions. How are we to 
 assume, in the face of fact, that all "priests" have that gift of 
 ^'spiritual discernment," without which the pretence to absolve 
 becomes not only baseless, but pernicious? But in the stress of 
 unrestrained licence to which we have now been reduced and be- 
 trayed by supineness in the defence of truth, any silly youth who 
 has barely scraped through a poll degree, and who may have 
 ^hown in his ordination examination an incredible ignorance of 
 the most elementary facts of Scripture, scholarship, and theology, 
 thinks himself at liberty, as soon as he enters a parish, to pose as 
 a confessor, knd Co tell men and women, whose very shoes he is 
 not worthy to tie, that they are to come and kneel to him "as 
 culprits before their judge." He will indeed find few^and none 
 of any manliness and intelligence— to adopt such abject thraldom 
 to one who may be immeasurably their inferior \^ the most 
 elementary Christian graces; but he may do~as has been done 
 a thousand times— quite infinite mischief to himself, and to weak 
 and miserable souls. Not to dwell on Els utter unfitness to dabble 
 his unspiritual hands 
 
 " In the daric dissolving human heart 
 •^-" V And hallowed secrets of this microoosm," 
 
 such a youth, in his self-sufficiency and blindness, may hopelessly 
 poison the peace of families ; may subtly alienate the love of wives 
 irom their husbands ; may sow discord between the daughter and 
 her mother ; may* in sheer incompetence, and without consciously 
 wicked intentions, reduce the whole Religious state of the silly 
 and the impressionable to a chaos of hysteric falsities by teaching 
 for doctrines the deceits of men. Bishop Wilberforce, all his life long 
 an acknowledged leader of the High Church party, declared to his 
 
 j,4 
 
 
 t 
 
 
 m 
 
 'M- 
 
J, 4 
 
 
 X 
 
 m 
 
 , ■»^*1^'E5y'T'TB^^piJ!W^.-«fc|?'-.-T>}<!!Sl''^''!«^flli^ 5 ■• ^ » 
 
 OF THE REFORMATION. 
 
 IS 
 
 .clergy with passionate emphasis four days before his death that 
 . the system of auricular confession was baneful to the person con-r 
 fessing, banefu) to the person receiving the confession, and, 
 above all, baneful to the society in which the practice prevailed t 
 but now the Ritualists are patronised by many bishops in their, 
 worst excesses, and all over the country the interests of the Evan- 
 gelical laity are being trampled down with a contemptuous- 
 insouciance which in many cases is really shocking. These inno- 
 vators of yesterday have utterly abandoned Hooker, and gone 
 immensely farther than great old Anglican divines, like Bishop 
 Andrewes and Jeremy Taylor, and even Archbishop Laud. 
 They have even left far behind such Anglican leaders as Keble, 
 Bishop Wilbeiforce, and Dean Burgon. Dean Burgon told them 
 that they were "Sectarians and Separatists," who "as a party 
 would have been disowned by Churchmen of every age and every 
 school." Bishop Wilberforce, in his last public speech, described 
 the growth of Ritualism "not as a grand development, but as a 
 decrepitude"; "not as something veify sublime and impressive,, 
 but something very feeble and contemptible." And already, like 
 a swarm of locusts, Ritualistic pi^ctices have settled on every 
 green field. In twenty years, if things are suffered to go on at the 
 present rate — if the cause of the keformation is on every side 
 abandoned and betrayed4-the Church of England i^ll be Romish 
 in everything but name, l^ord Hailifax will have had his ardent wish 
 that there be restored " those filial relations that formerly existed 
 between the successors of Augustine in the See of Canterbury and 
 ihat chair which is now occupied by the successors of St. Gregory 
 the Great" :*— in other words, the Church of England will have 
 finally undone the work of the Reformation, and will hiive been 
 insidiously seduced back, step by step, into the corrupt bosom of 
 the Church of Rome. And this is a consummation which Lord 
 Halifigc tells us he " ardently desires "— y^t the certainty of being 
 abused and slandered to death, and the sure loss of dl chance of 
 promotion and preferment, is to deter Evangelicals from speak- 
 ing out! 
 
 This hardly resembles the "ardent desire" of our homilies : " The 
 Lord defemj us from their tyranny and pride^ that they never ehter 
 into the vKyard again to die disturbance of the silly poor flock."* 
 
 • ' '-> Expressed at die Leicester Church Congress, September. i88a 
 
 'And the Bishops of the Lambeth Conference hardly share this "ardent 
 
 r^'¥t *.^ 4^C"" 
 
>..:. 
 
 t^-' 
 
 *4 
 
 ■/ 
 tlNDOING THE WORK 
 
 And what will <»me of this ? What has come of absolute aiid 
 unquestioned Roman supremacy, and abject submission to it, and 
 the abandonment of Christian tiiuth and Christian freedom to 
 
 " That grim wolf with privy paw " 
 which; now, much more than in Milton's time, 
 
 " Daily devours apace and nothing said " ? 
 Wc have object-lessons enough all over the worid from Mexico to 
 Great Britain. Will any one compare Romish Ireland to Presby- 
 terian Scotland in progress, in education, in freedom ? Is Romish 
 Connat^ht to be matched with Protestant Ulster? Is the black 
 decrq[>itude of Spain in the sixteenth century, with its thrice- 
 accursed Inquisition, to be compared with the England of Elizabeth 
 or of Crom^rell? In Switzerland will you compare the Popish 
 cantons of Lucerne and the Haut Valais with the Protestant can- 
 tons of B^tne and Geneva ? Bossuet taught that not to hear mass 
 on Sundays, and not to conffis and communicate at Easter, were 
 mortal sins, and merited eternal damnation, and were irremissible 
 but by confession and absolutioq. What then must be the spiritual 
 condition of U least 30^000,000 Roman Catholics in Romish 
 France? In spite of 50,000 priests and a whole array of "re- 
 ligious," they never dream of communicating or confessing either 
 at Easter or any other time, Why? Because they have beet 
 driven into incredulity by. superstition. If Sacerdotalism, Tranl 
 substantiation, and the Confessional, re-introduced by Ritualists 
 into our Reformed Church, are to pervert Protestaut England— to 
 which, and to Protestant America, Romish bishops in France con- 
 stantly appeal as examples of respect for religion— how is it that 
 they have been so deadly a failure throughout the Roman Catholic 
 world? Why is it that, in the third generation, the Rimanists 
 lose almost all hold over Romish immigrants ? Why is it that, in 
 Romish France^ the artisan has already lapsed altogether from the 
 faith, and the peasant is daily following the example ? Why is it 
 daat in multitudes of French villages scarcely^any but women and 
 
 <fcsire," ..They say that reunion with Rome is only possible "on eolidition 
 of ft eQitii^ete«ubiiyssion to her dtdms pf absolute authority, and the accept- 
 ance of /Aaw0«««rA/i7i, iotk in doctrine and in diseipline, against which, in 
 faithfidnets to God's Holy Word, and to the true principles of the Church, vte 
 have been for three centuries bound to protest," Moreover, «ie Amerkan 
 Bishops unanimously agree that bgr her two last " infallible " decrees Romehas 
 out hersdf adrift fron idl CalhoUc unity. 
 
 v!(*«" ;?"' 
 
rjfy*^? 
 
 '^t. i^"^f» 
 
 •:^^^-^mf^'^ 
 
 "^"^fT^'W^^f,'' 
 
 
 or TH& RBFOHMATIOM, 
 
 n 
 
 •children go to mjMs, arid only loo^ooo out of the a,6bo^ooo iiihabi- 
 tants of Paris? And bow is it that out of ten millions of these 
 *' Catholics " five or six jniHions deliberately vote for atheisn, or 
 agnostics, as their representatives ? If Romanism, under the name^ 
 of Ritualism, triumphs in England, we shall see the same resulttii^ 
 Already numbers of Evangelical laymen— grieved, abandonedt 
 insulted in clerical newspapers, and despondent almost to 
 death — have had their allegiance to the Church of their fathers 
 *" rudely shaken and impairipd ; already many of them are being 
 ■driven to worsAiip in other religious communities, because they 
 will not tolerate a Romish Church of England. Already multi- 
 tudes, and even whole congelations, refuse to subscribe to diocesan 
 funds which they fear may be expended in the promotion of 
 Romish innovations. A few years ago many of them would have 
 fought, heart and soul^ as one man, to arrest the peril o( Disestab- 
 lishment; now they will scarcely lift a finger to avert the over- 
 throw or humiliation of a Church which, in their opinion, is turn- 
 ing its back on the very principles of its foundation. For the 
 same reason thousands of Nonconformists, and nearly all the 
 Methodists, would now vote as one man for Disestablishtnent, 
 mrhich, even twenty years ago, they sincerely opposed. 
 
 But there is another class — a class, unhappily, of disastrous and 
 •«ver-increasing magnitude-^which will never accept such a form 
 of religion as Rome or the Ritualists offer. It is not averse to the 
 simple gospel of Christ, but it is now being driven into indiffer- 
 •ence. There are thousands in England, where fifty years ago there 
 were only scores, in the upper classes, who noillr devote their 
 ■Sundays exclusively to worldly amusements, who' rarely enter a. 
 ■church, and scarcely ever dream of partaking of the Holy Com- 
 munion, In the working classes such men may be counted by 
 millions, and their numbers will steadily increase as Ritualism in- 
 creases. England may be driven by Ritualism into infidelity, but 
 I believe that -she will have to reel back into barbarism before she 
 ■becomes Romish, or ag^un accepts the form of religion whicU the 
 Spanish Ajrmaida would have forced upon us with stakes and Un- 
 ptements JDf torture. On the day cm which I write. Bishops and 
 <%urchwi|irdens are assembling to denounce the Welsh Suspensory 
 Bill. "Bv^k what is the cause of the Nonconformist animosity, to 
 which the Welsh Suspensory Bill owes its origin ? The Noncon- 
 ibtmists in Wales feel no hati:ed towards Evangelical Oiristianity, 
 
 
 A 
 
 1 , 
 
.. ^H-".' -J ■«•■ 
 
 # 
 
 
 UNDOING THE WORK OF 
 
 THE REFORM> 
 
 ORMATION. 
 
 but, according to the Archdeacon of Llandaff, they cannot bear 
 with a Church in which "they believe that 'the mafs'Jf being 
 ■ made the centre of religious worship ; that "unisten Ufi|ke& prac- 
 tice, become sacrificing priests ; that SacerdoUljaffi^^ train 
 of dangerous error, has become the pironuoH ^iNverjpf our 
 churches; that the private Confessional iMjel^ii||lie ^he door 
 of fiill membership." " The Welsh nitidi|||pys th^ Archdeacon^ 
 "does not want a Church that busielT'flffl^fJn dewing narrow 
 Unes of demarcation. It wants *l Church thaf &n appreciate 
 Christian virtue and Christiairvwork wherever these are to be 
 found. . When it finds such a Church, it will not refuse to cherish 
 it." * Disestablishment will be one of tl^ first consequences of the 
 triumph of Ritualism ; and immediately after Disestablishmeht 
 will come the neces$ity for, and the certainty of, a New R,EFOR- , 
 MATION to re-establish the truths which Ritualism ^deavours to 
 ov^(»ow.« Of one thing the bishops, and the Ritualist clergy,. 
 an#the members of the English Church Union, may rest assured ; 
 it is thitt, even if they re-establish the Inquisition, in all its terrors, 
 and not in its present milder forms, as they are exercised in the 
 Church Times and similar "religious" newspapers— 
 
 " Fagot and stake were desperately sincere, 
 Our cooler martyrdoms are done in type — 
 
 there ai-e— in spite of this tyranny— myriads of Englishmen, aiid 
 
 not a few even among t^ clergy, who will not stand a Church of 
 
 England which shall t<Mt|B^§|^me Romi^l^ in ag^but name, or 
 
 'perhl||s Romish even ' 
 
 hastened on with gia i |HiPI' S«PMay Goa" avert the unspeakable 
 evils which they will inevitably bring in their train ! 
 
 ° F. W. Farrar. 
 
 » Speech of the Archdeacon of Llandaff at Neath, April 35, 1893. 
 
 a Dr. Pusey was not usuaUy regarded as "a rabid Protestant." Pope Piw 
 IX. compared him to the beU which is alWays ringing the people to the church 
 feut does not Ifeelf go in. Yet Dr. Piisey, preaching before the University of 
 Oxford in 1838, said that the Church of Rome " had incurred the Apostolic 
 curse." and " showed herself the descendant of them which slew the Apostles." 
 "There is not,'V he said, "an enormity which has been {vactised against 
 people or Idngs by miscreants, in the name of God, but the divines of that un- 
 happy Church have abetted or jusUfied." As she has never confessed and re- 
 pented these crimes, and boasb that she is infallible and unchangeable I can- 
 not understand the "ardent desire " of Ritualists for reupioyi with her 
 
 ...• H 
 
 H» "• 
 
 -f. 
 
 
 -.A^-e}*»e«fC „xt 
 
 <w6skL 
 
 
 4 ..1* 
 

 ( > 
 
 
 
 "■ ''.»'a:.:y.(f\: 
 
 
 %k. 
 
 ri(:7>. 
 
 ( 1 
 
 ■■•■'"V>'^ 
 
 \ "•: 
 
 
 
 ^v-A 
 
 

 •^ 
 
 ^ 
 
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