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diff --git a/old/67247-0.txt b/old/67247-0.txt deleted file mode 100644 index db45c4b..0000000 --- a/old/67247-0.txt +++ /dev/null @@ -1,817 +0,0 @@ -The Project Gutenberg eBook of The Real Question as to Altar Lights, -by Edward J. Phipps - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The Real Question as to Altar Lights - Christ's Body Present by Consecration, and Offered in the - Sacrament of the Altar - -Author: Edward J. Phipps - -Release Date: January 24, 2022 [eBook #67247] - -Language: English - -Produced by: Mark C. Orton, Thomas Frost and the Online Distributed - Proofreading Team at https://www.pgdp.net (This book was - produced from scanned images of public domain material from - the Google Books project.) - -*** START OF THE PROJECT GUTENBERG EBOOK THE REAL QUESTION AS TO ALTAR -LIGHTS *** - - - - - - -THE REAL QUESTION - -AS TO - -ALTAR LIGHTS. - - CHRIST’S BODY PRESENT BY CONSECRATION, AND - OFFERED IN THE SACRAMENT OF THE ALTAR. - - -A LETTER - -TO - -THE REV. JOHN W. H. MOLYNEUX, - -BY - -EDWARD J. PHIPPS, - -RECTOR OF STANSFIELD. - - - LONDON: - LONGMANS, GREEN, READER AND DYER. - - SUDBURY: HENRY S. PRATT. - 1865. - - - - - _Stansfield Rectory, Oct. 13th, 1865._ - - MY DEAR MR. MOLYNEUX, - -I have read with much interest your correspondence with the Bishop -of Ely on the subject of Altar Lights, and as the course which the -Bishop has taken, makes it of serious importance to every clergyman, -especially to those in the diocese of Ely, I have been giving it my -best consideration. - -I believe the facts were as follows:--The Bishop had given notice to -hold a confirmation in S. Peter’s Church, Sudbury, on the 1st May last, -being the festival of S. Philip and S. James. - -According to your custom you prepared for the celebration of the Holy -Communion, and as the Bishop was staying at your house, informed him of -it, of course anticipating his attendance. - -His Lordship, however, intimated that he understood you had Lights -on the Altar at the Communion, that he objected to them, and in -consequence, after discussing the matter with you, ended by absenting -himself altogether from the service. - -Some time after, his Lordship sends you Dr. Twiss’s opinion as given -in your correspondence--pronounces Altar Lights illegal, and informs -you that though he acquits you of wilful disobedience on account of -your ignorance of the Law, yet that no other course was open to him but -that which he had adopted, viz., to abstain from Communion with you, -and therefore in future, with any other clergyman who may presume to -introduce or retain them. - -I am moreover informed that in accordance with this arrangement, his -Lordship has intimated his intention to transfer the place of holding -his visitation at Sudbury, from S. Peter’s to All Saints, that is -to say from a Church where to say nothing more, Morning and Evening -Prayer are said daily throughout the year, to a Church where this most -positive and essential Law of the Church, is wholly and habitually set -at nought. - -I certainly had not considered that the question of Altar Lights was of -such vital importance. The Bishop has not even personal knowledge of -their being used, and yet without even complaint made, without legal -investigation or trial, you are at once subjected to the heaviest -punishment it is in the power of the Church to inflict--you are cut off -from Communion with your Bishop, _ipso facto_ excommunicate. - -This result makes it, I repeat, highly important that it should be -thoroughly ascertained, whether and upon what grounds Altar Lights are -illegal. - -I believe the ordinary authority quoted for the use of Altar Lights, is -that they were “in use” in the second year of Edward VI., and that the -Rubric of our present Common Prayer, directs all such ornaments to be -retained, as were “in use” in that year by authority of Parliament. - -In the case of Liddell _v._ Beal, the Crown by its supremacy has -decided that the ornaments here spoken of are confined to those -articles the use of which is prescribed by the first Book of Edward VI. - -It will be seen on reference to that Book, that the articles so -prescribed are The Altar--Vestments, copes, albe, surplices, tunicles, -corporals, paten, chalice, and some other things. - -Altar Lights are not mentioned amongst them, and therefore cannot -according to this decision be supported by this Rubric. - -But the advisers of the Crown in the above case, intimate their -opinion, that there were other things lawfully in use, though not -supported by express parliamentary authority, such as crosses, bells, -organs, &c. - -And it would seem therefore, that it is upon this ground that Altar -Lights are to be supported. - -In virtue of the supremacy transferred by parliament to the crown, all -ecclesiastical powers before exercised by the Pope, have been claimed -and exercised by the Sovereign. And on the accession of Edward VI., -Injunctions were issued, and Commissioners appointed by the Crown, to -visit and reform all Churches throughout England. - -Amongst the injunctions so issued, was one expressly directing two -Lights to be kept upon the Altar. And by no subsequent authority, -either of the Crown or Parliament, have these Lights been directed to -be removed. - -In common with all other good church observances, they have at -various times, been violently opposed. Queen Elizabeth, however, “that -bright occidental star,” King James I. and the successive English -Sovereigns, have uniformly continued them in the Royal Chapels--they -were constantly in use in the chapels of Laud--Bishop Andrewes (a -predecessor of the Bishop of Ely) and Lord Burleigh--and they are to be -found still, on the Altars of, I believe, all the Cathedrals, and most -of the Collegiate and greater Churches of the Land. - -There is indeed one peculiarity connected with the present use of them; -the Church prescribes _Lights_, the present practice proscribes Lights, -and sets up “dead lights,” (_un_lighted candles). Whether this proceeds -from that slovenly and irreverent carelessness, which has crept into so -many of our Church arrangements, or from that weak and miserable system -of compromise, which never does and never ought to succeed, it is -equally to be deprecated. If the Law orders Lights, to have candles and -not to light them is to disobey the Law. It reminds me of the “guinea -in the pocket with strict injunctions never to change it”--of the sage -conclusion of the humorous poem, “When nose used the spectacles, eyes -should be shut;” it becomes thus an idle vanity, and an inconsistent -unlawful superstition. - -Besides, the subject of Altar Lights has been regularly mooted in the -Ecclesiastical Courts, and no question made of their legality. Dr. -Twiss, indeed, in a curt and obscure statement, says the injunction -does not apply to Communion Tables. I confess I cannot see upon what -grounds he makes this assertion, or rather perhaps I do not comprehend -what he means by it. If it is intended to say that the Altar is taken -away, and therefore all that is commanded to be set upon it is taken -away also, in that case the Holy Sacrament itself must disappear, for -the command is express also, to set the Holy Elements upon the Altar. - -But in truth, is there any sufficient authority to be quoted, for the -abolition of Altars throughout England? The Crown order to Ridley in -1550, was for his own diocese alone. The order in 1559, was, for the -setting up Communion Tables where Altars had been violently pulled -down; and I am not aware, that any other Crown or Parliamentary -authority has ever directed the destruction of English Altars. - -And here I think we ought to be on our guard, against being led away -by irregular proceedings, or the opinions and acts of individuals. The -only authorities which can bind the English Church are the Crown and -Parliament. - -No violent acts of mobs--no opinions of “Reformers,” even though called -“Venerable,” are of the slightest legal force in determining doctrine -or practice; legal, political and religious reformers may all be of -use in their generation, but their acts and opinions are those of -individuals, and nothing more. - -And if the acts and opinions of religious reformers of a past -generation, are to be considered, why are we to shut out those of -the reformers of this present reforming generation? Why “build the -sepulchres of the Prophets” and despise or persecute their successors? -In the very matter of “ornaments” now in question, we hear of the -Bishops of Oxford and Salisbury each assuming the ancient ensign -of their office--the pastoral staff. Only a short time since the -Archdeacon of Sudbury, himself a Venerable Reformer in the Church, -introduced the Queen of Hawaii at Bury, and pleaded for the Church -Mission established in those islands. And yet a few weeks before at -the confirmation of the young King of Hawaii the Anglican Bishop was -vested in albe and cope, mitred, with episcopal ring and pastoral -staff. And this is also as it ought to be. As majesty without its -externals is a jest, so religion has no right to dispense with them. - -Under these circumstances I cannot but think that there is amply -sufficient _prima facie_ evidence, to warrant an honest belief that you -have legal authority for your Altar Lights--and I confess, therefore, -that I cannot understand why the very suspicion of adopting them, -should cut off a Priest from Communion with his Bishop. - -But by far the most important aspect of this question, is that in -connection with the doctrine of the Holy Eucharist. - -Independently of its being an obedience to the Law, you, with many -others, have restored Lights to their place on the Altar, as a much -needed aid to revive something of that reverence and faith which is -so grievously deficient in the English Church. I believe they have -a certain limited power in conducing to this end. But a far more -powerful, indeed as I think, the only efficient means, under God, of -creating faith and reverence, is to have a clear, definite, positive, -belief ourselves, and to endeavour to express it in the simplest and -plainest language. - -There is no doctrine on which plain unmistakable language is more -necessary, than that of the Holy Eucharist. - -I fear a vast number of Church people do not know what to believe. -A great multitude of poor honest people believe the Eucharist to be -nothing but a simple ceremony, and not a few, even of the clergy, -believe the very contrary to the truth. - -Formerly, in my recollection, to believe in the Real Presence, was -universally held to be the distinguishing and erroneous doctrine of -Catholics, in opposition to Protestants. We have now advanced so far -as to teach a Presence, which however no one can understand to be a -Presence, obscured as it is with terms of “a spiritual presence,” and -“the means of apprehending it being faith.” - -And thus in our Communion, the great service of the Church is almost -entirely forsaken of the masses of the people, the great bulk of the -people are uncommunicated, and have substituted for the Catholic faith -and religion, a system of mere sermon hearing. - -But in reality the true doctrine of the Church is plain enough. The -commanded Elements of Bread and Wine are placed on the Altar, they are -then, simply Bread and Wine; in virtue of the words of Institution or -Consecration they become, and, are Christ’s Body and Blood; present, -not indeed in an ordinary, natural, physical manner, such as our -external senses can take cognizance of, but in a special, mystical, -supernatural manner, as we sometimes call it spiritual; not meaning -hereby, mere spirit, in opposition to body, but as the Apostle tells -us, “there is a spiritual Body.” It is not Christ’s _natural_ Body, -subsisting according to the ordinary operation of what we call the -Laws of Nature, but it is His glorified Body, that Body, which came -suddenly, and stood in the midst of his disciples when the doors were -shut; which vanished out of their sight; which was seen of S. Stephen, -and appeared to S. Paul; the archetype of that perfection, in which our -bodies were first created in the image of God, and to which they shall -be restored and made like when He shall subdue all things to Himself. - -The Holy Elements having thus become Christ’s Body, they are the source -of life, and grace, and blessing of every kind, to those who, to use -the divine language, “eat,” become partakers of,--are united with them. - -In discoursing of, and admitting the supernatural, we at once put -aside the consideration of physical laws; we at once admit that things -supernatural pass the limits of our finite intelligence. But, as the -Holy Scriptures describe the operations of God to us, in terms of human -comprehension, such as eyes, hands, arms, &c., so in the word “eat,” we -understand not alone a physical perception, but far more. To describe -the divinely appointed method, the external means, the connecting -link, (so to speak) by which the Divine agency is pleased to operate -on Christians, we are bidden to Take, eat, and by it we understand -soul-feeding, a uniting of the glorified Body of Christ with ours. - -“He that eateth me shall live by me,” saith our Lord. There is a deep -meaning here; “The words that I speak unto you, they are spirit and -they are life.” In this full sense of eating therefore, we understand, -not only the act of “carnally pressing with the teeth, the Sacrament of -Christ’s Body,” as S. Augustine saith (for it _is_ Christ’s Body that -all do so press), but those further dispositions of mind, which enable -Christians to unite with Him, and which are described in the language -of the Church as “a true and lively faith.” - -And thus it follows, that they who have not the due dispositions of -mind, obtain not that full and perfect union of Christ’s Body with -their own, which is appointed by our Lord, to be the great Christian -source of life and grace. John vi. 53, 54. - -After the elements have been consecrated, they become Christ’s Body. -The “Faith” or qualifications of the receiver have nothing to do with -the Real Supernatural Presence of Christ in the Sacrament; and this -point cannot be too strongly insisted on, when, as at present, the most -solemn and positive doctrines of the Church of all ages and nations, -are concealed, avoided, or explained away, in deference to a miserably -short-sighted policy of expediency, under the name of moderation. - -That therefore which has been consecrated--which is “given, taken, and -received” by all communicants, is, as the 28th Article, and the solemn -words of delivery expressly declare--the Body of Christ--and this is -to be understood in the simplest, plainest sense of language without a -shadow of ambiguity or refinement. - -To every one receiving therefore, there is a sacramental impartation -of Christ’s Body--to the humble, faithful Penitent, it is not only the -Presence of, but union with his Lord--according to his fitness is the -benefit he receives--“According to your faith be it unto you.” - -But to the mocker, the godless, the profane; the actual receiving of -Christ’s Body is no benefit, but rather injury--as was said of the -unbelieving Jews--“Seeing, they see not, and hearing, they hear not.” -So these, eating, they eat not--not having the necessary spiritual -powers and faculties for receiving and uniting themselves with Christ; -they have not that identification of their life with Him, that personal -actual knowledge of Him, in which standeth or consisteth eternal -life--they are like the multitude who thronged and touched our Lord, -deriving no benefit from the contact; not having the simple earnest -faith of the poor woman who touched Him for her disease--they cannot -be made whole by the virtue that proceedeth from Him. - -There is another great doctrine, in connection with the Holy Eucharist, -which has of late been grievously neglected; I mean the Doctrine of the -Sacrifice.-- - -To state this doctrine in full, to discuss and remove objections, would -require a treatise of itself. - -Briefly then, I would state, that the sacrificial character of the -Eucharist is perhaps its highest and chief end. The glory of God--the -fulfilment of His will and work, is the supreme object of man’s -existence--man’s own welfare is but secondary. Operating therefore to -counteract the treasonable idolatry with which man serves and loves -the creature rather than the Creator, God has ever instituted certain -material observances by which He has appointed man to recognize and -serve Him, and to become vehicles of Communion with His Creature. Thus, -days have been taken from time--places from the earth--substances and -persons from His creatures, which He has required to be wholly diverted -from their ordinary use, and devoted in special ways to Himself--the -Sabbath--the Sanctuary--the Sacrifice--the Priesthood, were thus -appointed to the Jews--The Lord’s Day--the Parish Church--the Holy -Sacrifice of the Eucharist and the Priesthood--have the same object -and office with us Christians. They are our means of worshipping -and serving God--our first great duty, irrespective of all personal -considerations, although in the merciful Providence of God, our -fulfilment of these obligations, is fraught with the greatest benefit -to ourselves. - -On the sacred time then, at the sacred place, we come to offer the -sacred offering; but what shall we bring? Ourselves, our substance, our -devotions, are all imperfect and stained with sin. All were too little -to testify our duty--all utterly impotent to obtain our needs. - -In the service then, of the Holy Communion, we offer unto God, an -offering far more precious and acceptable than any earthly object--we -offer, present, the Consecrated elements, the sacred Body of our Lord -supernaturally present, after, and by means of consecration. Before the -Throne of Grace no sacrifice can be so perfect, no plea so prevailing, -as when we interpose between ourselves and the Majesty of God, the -Person of His Adorable Son. - -This then, is the great doctrine of the Eucharist--this, the highest -act of religion that we can celebrate; and to assist, be present -at, take part in this great act of religious duty, is the bounden -obligation of every member of the Church. - -I do not now attempt to prove these things--they have been, thank God, -repeatedly asserted and enforced by ancient and modern divines of the -greatest piety and learning in the Church of England; nor have any of -the Church Rulers ventured to deny the doctrines, or repress, or punish -those who teach them. - -But what is needed, is to have these things set forth in plain -language, “understanded of the people,” in earnest, vigorous, popular -(in the sense of common) methods. If these great doctrines of the -Church were taught in their fulness without reserves and refinements, -the plain honest people would come to understand what the Church meant; -that there was a distinction between the Church and dissent, beyond -personal prejudices and feelings. - -If the boundaries were well defined--if the separation was by a wall -(even a low one), instead of a ragged hedge, Churchmen and dissenters -would have fewer occasions of quarrel; for bad boundaries make bad -neighbours: there would be more charity, they might converse amicably, -and shake hands over it, each clearly knowing and keeping within his -limit. - -And if the doctrine of the Real Presence were taught, believed, and -felt, there would be less of that grevious, crying sin of irreverence, -which is so lamentably and universally prevalent in the Church; people, -even clergy, now enter a Church without even any attempt to manifest -reverence; they stare about, talk loud, on the most ordinary and -trifling matters; the only attitude you never see them assume is that -of reverence and prayer. In the Churches of the Roman obedience--enter -them when you will--you see people on their knees, absorbed in their -devotions. - -Even putting aside the principle of duty, is it wise to persevere -in this system of disingenuous ambiguity? does it commend itself by -its success? The majority of the upper classes (ten thousand they -have been termed) are probably supporters of the Church--Churchmen. -Are the tradesmen and middle classes so? are they not the chief -strength and support of dissent. And the poor people--the masses in -modern phrase--the real life and strength of the nation, as they are -proclaimed to be when their support is needed; are they Churchmen? I -think they are; their humble quiet spirit warms to her teaching, and -only looks for more emphatic and clear enunciation of it. - -If the Church rose to the discharge of her duty, plainly taught her -great doctrines, and gave warrant for her sincerity by a speaking and -glorious ritual, then would the people rally to her support. - -But at present, though Churchmen, it is to be feared that the masses -are but nominally so. They go to Church where there is no meeting -house; but if one be at hand, they will frequent it, as readily as the -Church. In fact, they are not taught, and they see no difference; and -they are too plain and honest not to act on their convictions. - -I do hope then that we may be entering on a better system, a system -of plain dealing, calling things by their own names, irrespective of -possible consequences. - -Lord Capel, one of the most consistent and high-minded amongst the -Royalist Leaders under Charles 1st., immediately before his execution -for the defence of Colchester, solemnly charged his family to make Ps. -xxvii. 11, as he always had done, a part of their daily prayers--“Teach -me Thy way O Lord, and lead me in a _plain_ path.” - -The question of Altar Lights then derives its whole importance from -its relation to the great doctrines of the Sacrament; they are, as it -were, the Colours of the Regiment, of which the late Sir William Napier -used to say, they were the pivot on which everything turned--Defend -the Colours--Form on the Colours--Recover the Colours, was an appeal -understood by all, and stirred the strongest and deepest energies -of every man. I can only hope in conclusion, that the candles which -you have lighted may “rekindle such a flame in England, as by God’s -blessing, shall never be extinguished,” and only wishing that the first -discussion of the matter had fallen into more learned and abler hands, - - I am, my Dear Mr. Molyneux, - Yours very sincerely, - EDWARD J. PHIPPS. - - -THE END. - - -6 JA 66 - - - - -Transcriber’s Note - - -In this file, text in _italics_ is indicated by underscores. - -No changes were made by the transcriber to the text as printed. - -*** END OF THE PROJECT GUTENBERG EBOOK THE REAL QUESTION AS TO ALTAR -LIGHTS *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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