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This faith the older of us inherited from those before us, the good deposit lodged in the Church, and inseparable from it. This faith was deepened by our devotion,--the devotion which the Church put into our mouths, and which God the Holy Ghost in worked into our hearts; and His Presence, Whom in the Eucharist we confess, made it part of our being. I must have misunderstood one whom I heard ascribing the more plain teaching of this truth to the revival of Ritual. Whatever the value of Ritual may be in setting before the eyes the truth already believed, ill would it have been with the Church had the doctrine not been taught by her prayers before ; undutiful should we, the clergy, have been had we not before explicitly taught it. But it had been taught explicitly, and experience had shown us that the more precisely and explicitly it was taught, the less it was opposed. When vaguely taught, it was in the lump condemned. When explicitly taught, it was unopposed. Only, lest we give occasion to the truth being spoken against, we had best use the words of those before us, not our own. Why should we invent fresh language to express a truth of faith which has been taught these 1800 yearsThe stricter theology is the safer. If any assail the language, We adore Him present in the Sacrament, Whom the wise men adored in the crib,' they will find that they have spent their strength against the Rock.' The Name of our Lord has a mighty sway over the English people. In His Name we may say any truth we will. If we say that we adore the Consecrated Elements,' we do not express our real faith, and we use language which Roman Divines, too, would hold to be less accurate.
"In the Roman Church,' said Molanus to Bossuet in his Plan of Reunion between the Catholics and Protestants of Germany, some teach that the adoration is directed to Christ present; some to the Host present.' Bossuet answered, “The alleged disagreement of Catholics as to the adoration of the Eucharist is fictitious. For all agree, and the Council of Trent itself professes, that the worship is directed to CHRIST present alone, and that the species are not adored, unless simply accidentally, as, when people kneel before a king, accidentally they kneel before the purple wherewith he is arrayed.' Carefulness, so to teach the truth that we should not be misunderstood, to set it forth in such way as it may be most readily received, is not a timid caution, but love for the souls of men and reverence for the truth of God. We carry carefully in our hands the Body of CHRIST; we should speak carefully the truth of CHRIST, lest it be profaned. With this care I fear no more the issue of this or any other trial than I should fear if any were to question my right to teach the Divinity of my LORD. With fair judges, such as God has now given us, the trial can have but one issue. But therewith the gain to the Church_is incalculable. The trial itself will convey the truth wherever the English language is spoken ; it will carry it into dwellings where we should have no access. So it has been during these six-and-thirty years. The assailants of the truth have been its foremost missionaries. They have dropped the good seed in fertile soil, beyond our human reach. But now, if this trial proceed, it will not reach single souls only; it will not only take away all such reproaches as that we eat the bread of the Church while we teach what is contrary to its doctrines; it will also remove the impression that we who teach these doctrines are a section only of the Church. It must establish that we have but spoken the truth's committed to the Church from the first, and inherited by our own.
We have but declared what we have heard and known and such as our fathers have told us, that we should not
hide them from the generation to come, but to show the honour of the LORD, the mighty and wonderful works which He hath done.' It will be a gain also to ourselves (to which the resolution points,) in concentrating ourselves. It has had its advantages that we have in no way acted as a party ; but a want of concert has had its disadvantages also. It has been too much of a guerilla warfare, each doing that which he thought himself borne out in doing; while every one, and all together, had to bear the blame of the mistakes of any one. We have been, and people have seen that we were, too insulated; not we only who (whatever sympathy we had with earnest men who held the same faith,) were non-Ritualists, but those who were called Ritualists. It was agreed among them that ritual was essential to the teaching of the truth; but ritual was a many-coloured garment, shading off at last into the simple reverence of those who, having the same faith, were not Ritualists. And so it was thought that the Ritualists would be an easy victory, while thereby a thrust would be given to those who held the same faith, but used not the same modes of expressing it. It was well, then, that by this mistaken advance of the Church Association we have been driven together again. You remember how it was said to the Peloponnesians of old, that, tortoise-like, they were safe while they remained within their shell; if they put forth their heads, they risked their lives. We need not be ashamed of the likeness ; for, slow though the creature be, the earth was said to rest upon it, as the stability of the world rests on that faith which we, with the whole Church, confess : for it rests on Bim Whose faith it is. Our union will be our strength. Those who dispute our position see this; they acknowledge that the members of this society are one in faith, and have avowed their desire that this society, because it holds the faith which it does, should, one and all, be driven out of the English Church. But we are only the representatives of hundreds of thousands more, who, wherever the English name has spread, hold the same faith; sometimes, perhaps, less explicitly expressed, but still in substance the same faith. They would not even
make a solitude and call it peace;' for if, per impossibile, as I trust, they should dislodge us, they would themselves fall a prey to the Rationalists. There will be a greater gain than this more apparent union if, in another respect, we make a new beginning. The gain from the self-denying labour of some chief Ritualists among the poor has been incalculable. Even those who scarcely believe at all can in some measure appreciate this. For such labour can be inspired and upheld by God alone. But there is another self-denial, which many who admired them too little practised, which those others practised the less, because they admired them, and resented the check which they received-selfdenial in speech. Things would, every way, have been better now, had there been self-control in this. We have all been taunted with inconsistency; as if we could, as High Churchmen, teach submission to authority emphatically until the pressure of that authority reached ourselves. If we would overcome the world, our weapons must not be of this world. Sarcasm, contempt, sharp retort, may make a gladiatorial fight to amuse spectators or delight partisans. They cannot win to the faith in the Crucified. We must rule ourselves if we would win others. Petulance, bitterness, wrath, hard speaking, are but tokens of weakness. The wrath of man worketh not the righteousness of God. To the meek our LORD has promised the inheritance of the earth ; for so He Himself won it, Who when He was reviled, reviled not again; when He suffered He threatened not, but committed Himself to Him that judgeth righteously.' And here, too, the deep conviction of the truths for whose sake we are called in question will aid us. For, knowing as we know in our inmost hearts, that they who have not those blessed truths are under a loss, we cannot but be sorry for them; and sorrow is incompatible with anger. Nothing can hinder our Catholicising England except ourselves. They, too, see this who are endeavouring to eject us. They see that we have a power lodged in us which they cannot account for; that the future of England, the young and enthusiastic, are being, won to God's truth which we teach; that we can reach the poor, whose the Gospel is, that we can make head against unbelief, which they fail of; and that so, unless they dislodge us now, and altogether, it will be too late. And so, as having a great future before you, you can afford to march on, heedless of contempt, reviling, charges of dishonesty, of unfaithfulness to the Church and to our trust, of meaning what we do not profess, and of all the other missiles of that warfare. They will glance by harmless if only we are not provoked to use the like. Self-possession is strength, because it is upheld by Him Whose strength is made perfect in weakness. We have the might of the Faith, amid discordant
opinions ;' we have the truth of God, amid the Babel-sounds of error; we can tell men of a healing of their wounds, a forgiveness of sins, an union with God, a presence of His love, nearer, closer, more direct than they know of who impugn us. We have, by virtue of the truth we teach, directer access to the soul. Only, in patience possess we our souls. They who assail us must, if they, persevere, sustain a great defeat; and if we alienate them not by indulgence of feelings or ways or words of this world, that shall again be fulfilled, as so often in the history of the Church, They shall surely gather together, but not by Me; whosoever shall gather together against thee, shall fall unto thee. No weapon that is formed against thee shall prosper, and every tongue that shall arise against thee in judgment thou shalt defeat. This is the judgment for the servants of the LORD, and their righteousness is of Me, saith the LORD.""
The reverend Doctor, who throughout his speech was loudly applauded, concluded, amid loud cheers, by proposing the following resolution :—“That this Union, having regard to endeavours now being made to procure the condemnation of those clergy who teach the doctripe of the Real Presence in the Sacrament of the altar, hereby expresses its conviction that whatever differences may exist among its members and other Churchmen as to the expediency, under existing circumstances, of a more or less elaborate ritual, there is a wide-spread determination to resist at all hazards any
attempt to prohibit the teaching of the Catholic doctrine of the Holy Eucharist which the Church of England has inherited from primitive antiquity.”
A STORM BY THE SEA.
The stars are fading one by one in heaven,
Before a dreadful waking. On the tide
M. E. C. W.
Reviews and Notices.
1. The Ferial Psalter : being the Daily Psalms adapted to Ancient Ecclesiastical Tones. By the Rev. T. F. Ravenshaw, M.A., and W. S. Rockstro, Esq. London: Masters.
2. The Festival Psalter : being the Proper Psalms for the Four Great Feasts adapted to Gregorian Tones. By the same.
3. The Accompanying Harmonies to the Ferial Psalter. By W. S. Rockstro, Esq. Masters.
4. The Psalter according to the Mechlin Use. By J. W. D., and S. N. Novello.
5. Gregorian Tones and their Endings, set to Various Harmonies. By Dr. Stainer, Organist of Magdalene College, Oxford. Novello.
It is a good sign that so many varieties of what are commonly called the Gregorian Tones are now being published for the use of the English Church. The Tones have so entirely established their claim to be the only vehicle for congregational worship, that we doubt if any parish Church exists in England where Anglican chants are used in double daily Service. Mr. Helmore's Psalter, which is so generally known, was not the first in the field. It had been preceded by the Laudes Diurne, the editors of which were certainly incompetent for their work, as well as by the Psalter of the late Mr. Heathcote, who failed to see that the rules which were suitable for the Latin language needed some accommodation when transferred to English. Mr. Helmore has been more successful, and we doubt if his Psalter will ever be superseded. In saying this we are very far from considering it perfect. Still as a whole it is better than any other, and its defects are capable, to a great extent, of being remedied by those who use it-saving only (wbat has set all professional musicians against it) the departure from the ordinary musical stave. Typographically none can compare with it in beauty, and its Pointing also is better than that of any other. In variety, of course, it is surpassed by its more recent competitors, but they have failed to correct some of Mr. Helmore's chief faults. Thus any one who has used Helmore for some years will have noticed how much better the effect would be if the Penitential and the Festival Psalms respectively, as they occur in the Daily Office, had always special tones assigned to them. On the first day of the month at Matins we have one of the Easter Day Psalms, and at Evensong one of the Penitential and one appointed for Ascension. In neither case is there any change of Tone made.
We turn to Mr. Ravenshaw's Psalter, and we find the 2nd Psalm put to the same Tone as the 1st and 3rd ; the 6th to the same as the 7th, and the 8th to a Tone by no means jubilant.
We have not been able to make out exactly how many Tones wholly or in part new, Mr. Ravenshaw has given. Those which he calls “Rouen" seem the same as the familiar “Parisians,” and some resemble Dr. Stainer's. But the variety is considerable, and a noticeable feature in his arrangement is that he gives a special Tone each day for the Venite, which he considers to be in harmony with the Tone appointed for the first Psalm of the day.
There is a beautiful “Roman" mediation for the 3rd Tone given on the sixteenth morning. The Festal Magnificats are very good and most of them uncommon in England. There are also two modes for the 51st Psalm at the end of the book, which are well adapted for singing during Lent, and a careful examination of the book will bring out many other treasures to view which we have not had time to discover.
We advise any who are practically concerned with choirs to examine each of these publications, and while they still adhere to Helmore, to cull from them such of the new endings as will fit in with his notation.
We strongly recommend Mr. Henry Clarke's pamphlet on the Pew System, (Parker.) The abolition of compulsory Church