IMAGE EVALUATION TEST TARGET (MT-3) // ^ «'> '<° C<'x /. 4<. 7a 1.0 I.I l^|2.8 t 1^ 2.5 1.8 1-25 1.4 1 1.6 4 6" ► m ^ /a / 7 *^^'* %: # Photographic Sciences Corporation 23 WEST MAiN STREET WEBSTER, NY. MS80 (716) 872-4503 \P MP > CIHM/ICMH Microfiche Series. CIHM/ICIVIH Collection de microfiches. Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiques Technical and Bibliographic Notes/Notes techniques et bibliographiques The Institute has attempted to obtain the best originil copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below. D n D D Coloured covers/ Couverture de couleur I I Covers damaged/ Couverture endommagde Covers restored and/or laminated/ Couverture restaurie et/ou pellicul^e Cover title missing/ Le titre de couverture manque Coloured maps/ Cartes giographiques en couleur Coloured inic (i.e. other than blue or black)/ Encre de couleur (i.e. autre que bleue ou noire) I I Coloured plates and/or illustrations/ Planches et/ou illustrations en couleur Bound with other material/ Reli6 avec d'autres documents Tight binding may cause shadows or distorticr along interior margin/ La reliure serr^e peut causer de I'ombre ou de la distortion le long de la marge intirieure Blank leaves added during restoration may appear within the text. Whenever possible, these have been omitted from filming/ II se peut que certaines pages blanches ajout6es lors d'une restauration apparaissent dans le texte, maiA, iorsque cela 6tait possible, ces pages n'ont pas 6t6 filmies. Additional comments:/ Commentaires supp^Sm^ntaires; L'Institut a microfilm^ le mellleur exemplaire qu'il lui a 6ti possible de se procurer. Les d6tails de cet exemplaire qui sont peut-Atre uniques du point de vue bibliographlque, qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la mithode normale de filmage sont indiquis ci-dessous. T t( I I Coloured pages/ Pages de couleur Pages damaged/ Pages endommagdes Pages restored and/oi Pages restauries et/ou peiliculAes Pages discoloured, stained or foxe« Pages dicolories, tachet^es ou piqu^es Pages detached/ Pages ddtachdes Showthrough/ Transparence Quality of prir Quality in^gale de I'impression icludes supplementary materif omprend du materiel supplimentaire Inly edition available/ Seule Edition disponible I I Pages damaged/ I I Pages restored and/or laminated/ fyj Pages discoloured, stained or foxed/ I I Pages detached/ r~| Showthrough/ I I Quality of print varies/ |~~| Includes supplementary material/ I I Only edition available/ D Pages wholly or partially obscured by errata slips, tissues, etc., have been refilmed to ensure the best possible image/ Les pages totalement ou partiellement obscurcies par un feuillet d'errata, une pelure, etc., ont M filmAes A nouveau de fapon A obtenir la meilleure image possible. T P o fi b si 01 fi si oi Tl si Tl w IVI di er b( "1 re m This item is filmed at the reduction ratio checked below/ Ce document est filmi ai' taux da reduction indiquA ci-dessous. 10X 14X 18X 22X 26X 30X y 12X 16X 20X 24X 28X 32X The copy filmed here has been reproduced thanks to the generosity of: Harold Campbell Vaughan Memorial Library Acadia University The images appearing here are the best quality possible considering the condition and legibility of thb original copy and in keeping with the filming contract specifications. Original copies in printed paper covers are filmed beginning with the front cover and ending on the last page with i printed or illustrated impres- sion, or the back cover when appropriate. All other original copies are filmed beginning on the first page with a printed or illustrated impres- sion, and ending on the last page with a printed or illustrated impression. The last recorded frame on each microfiche shall contain the symbol —^>( meaning "CON- TINUED"), or the symbol V (meaning "END"), whichever applies. Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: L'exemplaire filmA fut reproduit grdce d la g6n4rosit6 de: Harold Campbell Vaughan Memorial Library Acadia University Les images suivantes ont 6t6 reproduites avec le plus grand soin, compte tenu de la condition et de la nettetA de l'exemplaire film«, et en conformity avec les conditions du contrat de filmage. Les exemplaires originaux dont la couverture en papier est imprimie sont filmds en commenpant par le premier plat et en terminant soit par la dernidre page qui comporte une empreinte d'impression ou d'illustration. soit par le second plat, selon le cas. Tous les autres exemplaires originaux sont film^s en commenpant par la premidre page qui comporte une emprointe d'impression ou d'illustration et en terminant par la dernidre page qui comporte une telle empreinte. Un des symboles suivants apparaftra sur la dernidre image de cheque microfiche, selon le cas: le symbols -^> signifie "A SUiVRE". le symbols V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent dtre filmds d des taux de reduction diff6rents. Lorsque le document est trop grand pour dtre reproduit en un seul clich6, 11 est film6 A partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants iliustrent la mithode. 1 2 3 1 2 3 4 5 6 THE TWO EXTEEMES OF DISSENT : THE HEKESY OE THE i\Ni\I3.\] T1ST8 AM) OTHERS, AND rj"8 I»E'EA])E1JL L'ESUETS. THIRD EDITION. TO WHICH IS ADDKT), THE SCHISM OF HIS CiL'ACE, THE MOST EEVEEENl* JOHN JOSEPH LYKCH, D.I)., liOMISH AKCHBISHOP IN TORONTO. BY I). FALLOON HDTCHINSON. Priest, Author of the Kfmy on the Lord's Day ; BihUcal Chart ; The Good Old Way Class Book uf lihi'ti.ric ; Astronomical Philosophy ; The Cheney- Cvmmins Heresy ; Discourse on 'Christian Baptism; The Satisfaction of Divine Justice, ff-c. , dc. " For the time will c to thtniselvcs teachers, having itiliing- ears."— 2 Tim. iv. H. " Now the Spirit speaketh exjiressly, that in the latter times some shall depart from the faith, givinjr heed to scdueinsf sjiirits, and doctrines of devils, ; speaking lies in hypocrisy ; havinff their conscience seared with a hot iron ; forhidding to marry, and commanding to ab- stain from meats, which (Jod hath created to he recei\ed with' thanksgiviiitf "f them which Vjelieve and know the truth."—! Tim. iv. l-ii. Toronto, Canada. 1H79. ADVERTISEMENTS. :d^es-\7S7' oxtx:e3 lOHOKTO and ilAMIlIQN CiilliiiK itt Oiikvllle & IturlliiKton Iteiirh. Thu iiia^jtiilictiit Iron Clvdo-built stoaiiier ''l§OUTIIKir'% BKLLE'' Sails tw(p trijis ilail\ , as follows : LEAVES TORONTO, / A.M. l-.M. Mowat's Wharf, \ 11.30 & 6- 30 LEAVES HAMILTON, / .\.\i. p.m. Mackay's Wharf, ^ 8.00 & 2.45 Sinylo Ti'jkets, T.'io. ; liuturn (!,'i)i>d fur five days) .^1.2:"), to In: had on .StoanaT. First-ulaso .Meals served on board. Steamer eonneets at Toronto with (J.T.R. ft)r all points ea.st. Kxct'KHioN Hook Tickkts .\t Giikatlv Kk- Dic'Ki) K.\TKN, i^ooii for any trip excepting; on pul)lie holidays will ho issueil l)y this steamer The honrs of Departure and lleturn are es- pecially t'liitahle for private families leaviny' the eity for tlie day. Special Hates ^^iven to NiiiiUiiy Nl'hool |)ic-nii' parlies. .\|iplv fo.' information to KM) Kini,' Street West! ^RR A QO ^KW YOKK KIX!s: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." In this sentence our Divine Saviour pointed out to the ruler of the synagogue the two parts which were essen- tial to this one sacrament : First, the outward and visible sign, ivater — "except a man be born of water;" secondly, the inward and spiritual grace given unto us, " except a man be born of . . . the Spirit, he cannot enter into the kingdom of God." On this point dissenters most posi- tively contradict the Son of God, for they all say there is no such thing ls a " new birth " by water ; but the Church teaches what the Lord himself has revealed, that " except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." There is, then, such a thing taught in the New Testament as baptismal regeneration. Some time ago a sermon was placed in my hands, pub- lished in 1865 by Mr. Charles H. Spurgeon, an Anabaptist preacher in England, in which he throws an amount of ridicule upon this doctrine of Christ, and laments that it is gaining ground so fast in that country. If tlus be true, as we hope it is, we have no doubt but that Satan laments the spread of the vital truth as much as Mr. Spurgeon does, for we are quite sure that the arch enemy heartily hates to know that by holy baptism the children were snatched from him in their infancy, and that the knowledge has been com- municated to them that they were thus "made members of Christ, children of God, and inheritors of the kingdom of Heaven." If Mr. C. H. Spurgeon can read he must cer- tainly know that the Lord Jesus taught this great truth to Nicodemus. Why, then, we ask, does he so very much regret that the word of the Lord should spread so rapidly h THE TWO I'.XTRKMKS OF DISSENT. 3 in England ? He must know, in reading the iioly Gospels, that our blessed Lord was no Anabaptist, but taught, with all authority, the saving truths which have always distin- guished His Church from all human societies or the various sects of dissenters. In absolute blindness Mr. Spurgeon says he will confront this doctrine of Christ, " born of water and the Spirit," with this one assertion, that baptism without faith saves no man. He confronts (iod's word in St. John iii. 5 with his own state- ment just quoted. It is true enough that the outward and visible sign of baptism will save no man ; but it is equally true that the full sacrament — the outward and visible sign of the inward and spiritual grace — has the efficacy of salva- tion about it ; because it brings its subject into covenant with God. And so St. Peter, in speaking of Noah's ark as a type, says: " The like figure whereunto even baptism doth also now save us (i Peter iii. 21); and St. Paul assures us that we are saved by the washing of regeneration. Then why does Mr. Si)urgeon say that we are not saved in bai)tism? Simply, wc answer, because he docs not understand the divine covenant of which ba[)tism is the seal. Infants are not capable of personal faith, and can be saved without it ; and so also they can be baptized without it, for there is a wide difference between a person incapable of faith and a person in unbelief, infants are neither saved nor baptized in unbelief, but they are saved and baptized too without any personal faith being required of them. On pages fifteen and sixteen of the discourse referred to, the profane man makes ridicule of the office of baptism, and finds especial fault with the catechism. We are not a.stonished at this. It is natural enough that he .should hate these things so long as he continues to make money by remaining in his sins ; for let the children be all faith- fully catechised, antl the poor misguided man would very soon have no hearers. He profanely repeats the first ques- tion and answer in that precious document, " What is your name } and who gave you this name t My godfathers and godmothers in my baptism, whei-ein I was made a member ol Christ, a child of God, and an inheritor of the kingdom of heaven ;" and then he impiously e.Kclaims, " Why, the jails are full of the members of Christ, thousands of the children of God are at penal servitude, and inheritors of the kingdom of heaven have been executed." Supposing we grant the 1 4 THE TWO EXTREMES OF DISSENT. truth of all the man says on this subject, does it follow that the persons referred to were not made members of Christ, children of God, and inheritors of the kingdom of heaven in their baptism— they being brought into that state in the holy covenant ? Most assuredly not. The prodigal was a son, that is, born again, when he was in rags feeding swine ; the rich man in hell was addressed by Abraham as a son ; and Ephraim, when following his vile practices, was acknow- ledged as a son and child, made such in the sacrament of circumcision (Jer. xxxi. 20j ; although finally it was said of him, " Ephraim is joined to idols : let him alone." Hos. v. 17. At all events, if Mr. Spurgeon had even read the New Testament attentively, he would have seen that much as he hated the Church Catechism, the language complained of was given in the very words of inspiration. Why did he not candidly confess that it was not the prayer book and the catechism but the Holy Scriptures that were at fault ? Nor will we ptrmit him to evade this conclusion ; for we will set before him the teaching of both in the following manner: Does the prayer book teach us that in baptism we are made members of Christ ? So do the Holy Scriptures. Thus : " Baptized into Jesus Christ," Rom. vi. 3 ; " baptized into Christ," Gal. iii. 27 ; " baptized into one body," i Cor. xn. 13. Does the prayer book tell us that in baptism we are made the children of God, that is, regenerated or born again } So do the Holy Scriptures. Thus : " For ye are all the children of God by faith in Christ Jesus ; for as many of you as have been baptized into Christ have put on Christ," Gal. iii. 26, 27 ; " And I, brethren, could not speak unto you as unto spiritual but as unto carnal, even as unto babes in Christ," I Cor. iii. i. Does the prayer book teach us that in bapds'm we are made inheritors of the kingdom of heaven .? So do the Holy Scriptures : " An inheritance among them which are sanctified." Acts xxvi. 18; "in whom also we have obtained an inheritance," Eph. i. 11; "if children, then heirs," Rom. viii. 17. Now, it is a plain fact to every reader that the above passages of holy writ use the very same expressions which the prayer book adopts and which Mr. Spurgeon condemns, and that they teach in the plainest manner imaginable the doctrine of baptismal regeneration. Thus again St. Paul says to the whole Galatian Church : "Ye are all the children of God by faith in Christ Jesus ; for as many of you as have been THE TWO EXTREMES OF DISSENT. baptized into Christ, have put on Christ." Gal.iii. 27. Now, we all know that the expression " children " implies gener- ation, and children of God implies regeneration, as no one is a child of God until born again or regenerated. But were there no hypocrites, no carnally minded persons among these children .-' St. Paul himself, who knew them best, answers the question ; for he tells them he had laboured in vain among them, and although he calls them " little children," he assures them at the same time that Christ was not formed in them. Gal. iv. 19, 20. And _set to such Christians as these he writes : " Ye are all the children of God," giving them at the same time the reason why he said so, ''for as many of you as have been baptized into Christ have put on Christ." Every one of the baptized are thus pronounced by an inspired apostle as regenerated; for God's covenant never fails. On our part it may be broken, but God always performs his part ; and we may be sure tiiere- fore, whenever we enter into the covenant of our adoption, we are adopted ; for God is faithful that promised: the bap- tized are all, therefore, " the children of God by faith in Christ Jesus." It is perfectly useless for Mr. Spurgeon to tell us that these baptized regenerates had all living faith in Christ, as the whole drift of the epistle is proof against him ; for when we read of grown persons being baptized on their faith, we arc informed in the connection what that faith was on which they were baptized. " I believe that Jesus Christ is the son of God ; and he baptized him." Acts viii. 37, 38. This was quite sufficient for baptism ; afterwards that faith was to be ripened and strengthened, in order to realize those benefits which were secured to the subjects of bap- tism in the covenant. Mr. Spurgeon tells us that he protests against the Church of Christ ; nay more, he protests against one of the plainest truths of divine revelation. " We protest," he says, " that persons are not saved by being baptized." St. Peter and St. Paul, in those passages which I have just quoted, both declare that in the sacrament of baptism zve are saved, so that it is just as well that he is taken off our hands. And let it be from henceforth remembered, that the controversy is no longer between Mr. Spurgeon, of England, ;ind the Church, but between him and the New Testament, includ- ing our blessed Lord and his Apostles. 6 THE TWO KXTkKMKS OF DISSENT. On pas^^c 2 1 of iho sciinuM under consideration, Mr. Spur^contcacht:stiic grand secret of Anabaptist irreverence and immorality. lie inquires who gave the sponsors authority to say in behalf ot the child, " Tiuit is my desire," assuming that the child's own independent authority was indispensable in the matter. We reply, the parents gave the sponsors th.it authority. 1 iunian and divine law mak<' the child as part of the [jarents' self; at least, until it arrives at years of accountability, iiiis is the case in all business transactions, and it is especially so in the case ol their con- secration to Christ in holy ba[)Usm. Mr. Spurgeon in([uires, " llow can a man stand up in his pulpit and say to the baptized, ye must be born again, if they were born again in txi[)Lism .'" We answer, he could not, only in profaniiy and sin ! No even half-learned theo- logian could make such an assertion. The statement itself would necessarily imply that our faithful Creator had vio- lated his oath, which we know is impossible ; therefore, we never say to tiie bai)tized, " Vou must be born again." And if Mr. Spurgeon can tuul us one instance in the whole New Testament of the '-new birth' being urged upon the bap- tized, we will at once give up the coniroversy. We have reason to fear that he is constantly mistaking the Anabap- tist Hymn Book aiul formula lor the living spiing of in- spiration. On page 2(3, he say.s. he wants Luther to tell the men of this ge:u;ratit)ii tiie tfuth. Then let Luther be heard, ile says in his sermon against the Baptist heresy that that system which rejects iniants from the covenant is diabolical from top to bottom ; and in the second article ot his con- fession he tells the world that he holds to the truth of being born again in baptism, while in his catechism he teaches that '• baptism delivers from death and the devil, and gives everlasting salvation to those that believe as the word and promises of God declare." On page 24, Mr. Si)urgeon says, "that a i....n must know himself saved before he is baptized. How negligent then the Apostles must have been in the case of Simon the sorcerer. They ought to have inquired particularly into his religious experience before baptizing him, but unfortunately forlvir. Spurgeon's cause, " they had not so learned Christ." The mere statement of the absurdity is sufficient to refute it. I will now take the liberty to give my readers a few parallel cases. A man must know himself to be the husband TUV. TWO KXTRKMKS OK KISSKNT. t of a wife before he enters into the covenant of niarrin;^fe witiihcr; a man must know he has a full owntTship in a property before he enters into a contract for it ; a man must know that he is in heaven before lie dtn's the first thinij of preparatif)!! to L^^et there ! Such is iIk; Ioi^m'c of A!r. Spuri^con and his fellow associates in what tlu-v' call the ministry ! In readin;^ every line of Mr. SpurLreon's scnnon, entitled "Baptismal Res^eneration," we confess oiirsilvrs not a little ast'-nished. Not (Mie " thus saith the Lord" is i^iven in the whole sermon; but wc have "tln\s saith Charles 11. Spur<^H:on" abundantly set forth. On pa<^e 36 his ej^otisni knows no bourn' ■ Mc sa\'s : " Alan\' cler<4ynien tried to answer my sermon, but failed." " None can reply," he gravely assuretl his admirinc,^ audience! Instead of meeting;- the ars^uments, he says " he will drive at them," whatever he means b)' tliat, and here follows his best "r/;7Vr.-" " HajViismal rct^cneration is out of ^ '.aracter with Christ's teachin-; !" " I fow couUl Christ con'vct re- L^eneration with a peculiar application of arjucous lluid ?" Very compiimentar)-, surely, to the Saviour r^f mankind ! How could lie (io it i* a)', that is the oue^uon. Ve'y believing v^: of the power of the Cr(^at<^r of heav^cn and of earth, of tlie i^reat Heini;^ that anointed, the eves of tlie blind inan with clay and he received si;4ht,and who siid "Let there be light," and there was Ii;.dit. Mr. Spurgeon inquires what is the necessar)^ connection between water bajitism and the overcoming of sin ? We reply, "The word of Ciod," Without that word there would be no connection ; with that word there is everv connection. Hut where is the word, inquires Mi*. .Snurgeon, to prove that remission of sins is connect d with water baptism. We answer: " Rejient, and be baptiztxi, every one of you . . . for the iriiiissioi! of sins." Acts ii. 38. Again, Ananias said to Saul of Tarsus : " Arise, and be b:iptized. and wash away thy sins." Acts xxii. 16. We i^opc Mr. Si)urgeon will never ask th.tt question agam, t-si)eci .'"-" Arise, and go into the city, and it shall b*-; to!d tiiec what tliou must do" (Acts ix. 6) ; and when he arose and went into the city for further instruction, Ananias said to him, "Arise, and be bapti/.ed, and wash away thy sins." Acts xxii. 16. On reading Mr. Si)urgeon's sermon attentivel}% can we mm 8 TiiK TWO p:xtrkmes of dissent. any longer wonder at the statement which daily forces itself upon the thoughtful consideration of the Christian, that the Anabaptist heresy is the most irreligious one in Christendom ? When such profanity and wickedness are publicly taught by the teachers of that sect, and that in the noonday glare of the nineteenth century, we need not be surprised at the fearful results in every Anabaptist com- munity in the world, from the followers of Matthias to those of Mr. Alexander Campbell. Here we find a society of men and women organized for the express purpose of disobeyin^^ the commands of Christ (Matt, xxviii. 19, 20), and also for the purpose of rejecting the teaching of that ministry which He has promised to be with unto the end of the world ; nay more, for the purpose of ruining the souls of their own offspring by placing them as heathens in the midst of a Christian community. It looks very like contempt for the divine institution when they name their children as they do their domestic animals, thus, by their own wicked acts, causing their dear little ones to be strangers to the covenant of promise. Then again, with a great many other sects, they aggravate their profanity by intruding into what they ought to regard as a sacred office the lowest of the people, a practice fraught with impiety, and clearly condemned in the divine word (i Kings, xii. 31). The result of all this is too painful and fearful for any Christian to contemplate. They sow the wind and they reap the whirlwind ! Would you see the result of this kind of teaching i* — go to any Anabaptist settlement in the whole world, and then you will be able very readily to judge the tree by its fruits. Ask the profane, the scoffer and the deist in such a community, " Were you brought up to no kind of religion .-'" and in nine cases out of ten you will receive the reply which many others have received, " My father and mother were Baptists ; they left me to choose my own reli- gion, and I choose none." And how could it be otherwise, when in infancy they had not been baptized, and the parents could not therefore teach them that they were " members of Christ, children of God, and inheritors of the kingdom of heaven." On the contrary, the unfaithful parents taught their dear little ones that they had never been given to Christ in his own ordinance, and were therefore free to choose for themselves any religion that pleased them best. The first lesson they received from their parents was that THE TWO EXTREMES OF DISSENT. 9 they were children of the devil, and that no divine vows had been imposed upon them. When young they occasionally accompanied their parents to the meeting-house, but only to be confirmed in their irreligion and profanity. They knew the preacher to be illiterate and ignorant, not even understanding the common EnglisV Bible, and they dis- respected both the man and his preaching. They under- stood full well that he would have been much better employed at his trade or calling than by intruding himself into an office for which he was by no means qualified, and the result is too notorious and painful to be dwelt upon : in most cases they become hardened scoffers, and irreverence becomes their religion. The parents themselves are disre- spected by their own offspring, who often speak of them as " the old man and the old woman, or the governor ;" supe- riors are treated with indifference, and a diabolical demo- cracy, in their case, assumes the place of true Christianity. The very meeting-house comes in for its share of disrespect, not only by the children, but by tho.se who profess to worship within its walls, and all seem to know that it is not God's temple, in which He has promised to abide for ever. Sin, we are told, is contagious, and we are sorry to believe that the evil influence of such professors is felt in many of the surrounding sects, among whom the dear old Church Catechism is either disrespected or unknown. Not many weeks ago, in the city of Toronto, a clergyman was present, and saw with his own eyes, and heard with his own ears, the desecration of a sectarian meeting-house. An auctioneer from Detroit stood on the platform, which was placed in front of the pulpit, and in order to extort money from the people, used blasphemous expressions peculiar to a low rabble ; tickets were sold for a lecture to be held in the same house ; and to amuse the audience the performer, on the organ, made it imitate the bagpipes, and played to their satisfaction the good old tune.of "Rory O'More," which he thought very appropriate to the character of the meeting-house. He next made the organ imitate the drum and fife, and delighted his religious friends in schism with " The girl I left behind me ;" the performer each time being loudly encored, had the pleasure of repeating his pro- fanity in what they would have us believe was the house of the living God, and which they pretended to dedicate to His service. 10 THE TWO EXTREMES OF DISSENT. The fearful effects of sectarianism are felt throughout the length and breadth of our land ; the children of the sects sometimes attend church, but, we are sorry to say, with the same irreverence that they visit the mectiniif-house : not one in fifty of them can repeat the Creed, the Lord's Prayer, or the Ten Commandments ; and this is not to be wondered at, when their teachers exhibit such i.>toss ignorance of every- thing sacred and churchly. An Englishwoman, publishing a history of her life a short time ago in New York, men- tioned the solemnities of Good Friday, but the sectarian editor fearing his American readers would not understand what that meant, added a foot-note : " Good Friday — a festival peadiar to the CliurcJi of England^ The book with the foot-note I have now before me. A so-called rev. professor of the Llniversity of Iowa gravely inquired of me what Christmas Day meant, as he said he never knew ; while a sectarian in Chicago, wiser than the rest, issued two years ago a circular to all the dissenting ministers of the city for a collection to be taken up in their meeting-houses for some charitable object, and added, " What day could be more appropriate than Christmas Day, Vv'hich was honoured above all other days in memory of the death of Christ." We are far from taking pleasure in these painful consider- ations, which are only introduced to show that there is really no safety out of the ark of Christ's Church. There the young are given to Christ in holy baptism ; there they are catechised from week to week, and prepared for the solemn rite of confirmation ; there they are taught to rever- ence the sanctuary ; and there they are reminded of their duty to God and man in the following beautiful language of the catechism : What is your duty towards God } My duty towards God is to believe in Him, to fear Him, and to love Him with all my heart, with all my mind, with all my s-'ul, and with all my strength ; to worship Him, to give Him thanks, to put my whole trust in Him, to call upon Him, to honour His holy Name and His Word, and to serve Him truly all the days of my life. What is your duty towards thy neighbour } My duty towards my neighbour is to love him as myself, and to do unto all men as I would they should do unto me, to love, honour and succour my father and mother, to honour and obey the Queen, and all that are put in authority under her ; to submit myself to all my governors, teachers, spiritual pastors and masters ; to order . THE TWO KXTRE.MES OF DISSENT. 11 k myself lowly and reverently to all my betters ; to hurt nobody by word or deed ; to be true and just in all my dealings ; to bear no malice nor hatred in my heart ; to keep my liands from picking and stealing, and my tongue from evil speaking, lying and slandering ; to keep my body in temperance, soberness and ch.istity ; not to covet nor desire other men's goods, but to learn and l-ibour truly to get mine own living, and to do my duty in that state of life unto which it has })leascd God to call me. Reader, keep away from the discordant elements of the sectarian Babel ; love God with all your heart, mind, soul and strength, and your neighbour as yourself; and you will obtain God's blessing while you live, and after death you will rise to those jo}-s that aie immortal, and shine in the kingdom of your covenant Father fi-r ever and ever. Amen. ARCHBISHOP LYNCH VERSUS THE CATHOLIC RKLIGlOxN". In tile (jlobe newspaper of the 26th of last month we find an article from the j^en of His Grace the Romish Arch- bishop in Toronto, which contains very severe strictures on the charge recently delivered to his synod by the Right Reverend the Lord Hisho]j of this diocese ; and were it not for the Archbishop's statement, openly and avowedly made, that the Church of Rome in this country is the only true Church of Christ, we would have expressed no opinion on the article referred to, but would have left the dispute in the hands of the two very worthy prelates, to settle as they thought best. On one point the Anglicans and Romanists are agreed — that the Church, to be the Chureh of Christ at all, must have an organic continuity from our blessed Lord ;md his twelve Apostles, and be able to trace to the beginning an unbroken ministry, a faith once delivered to the saints, and two sacra- ments as generally necessary to sah^ation These are the continued outward and visible manifestations of the one revelation which Christ said God the Father gave from heaven. St. Matt. xvi. 17, This is the sacr;. mental system, the body of the Lord, the pillar and ground of truth. The whole of this body is the Church of which we may say, when assembled in general council, that it cannot err, 12 THE TWO EXTREMES OF DISSENT. because the Holy Ghost is promised to guide it into all truth, St. John xvi. 3. It is mentioned in Acts ii. 41, 42, in A.D. 33, and can be traced historically from that time to the present. This Church being left to the government of the Apostles unto the end of the world (Matt.xxviii. 2o),vvas early divided into three patriarchates — Rome, Antioch and Alexandria, and the ancient canons set bounds to the jurisdiction of each : so far the Church was one according to the mind of its Head, as expressed by Mis prayer that it might be one. There was no supreme visible head permitted by our Lord to exist over the Apostles. Thus he tells them in plain words, " The Princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them ; but it shall not be so among you." St. Matt. xx. 25, 26. "Be not ye called Rabbi, for one is your Master, even Christ, and all ye are brethren. " St. Matt, xxiii. 8. Which expressions plainly imply that as brethren the twelve Apostles were all equal ; consequently, Jesus tells us in Rev. xxi. 14 that it was founded not upon one but upon twelve foundations, which are the twelve Apostles of the Lamb. In those early times the Bishop of Rome never pretended to any jurisdiction over his brother bishops, for in the Council of Chalcedon a preference was given to the Bishop of Constantinople, and it recognized his authority before that of the Bishop of Rome. For instance, by the 17th canon, when any dispute arose between the bishops, they are referred to the Bishop of Constantinople as the highest ecelesiastical authority, and to the Emperor as supreme ruler in temporal affairs ; and the 28th canon grants to the Church of the city ot Constantinople the same privi- leges with Rome, " becar^e this city is the second city in the world." It also adjudges to it, besides this, the juris- diction over the dioceses of Pontus, Asia and Thrace, and over the churches which are out ,of the bounds of the Emperor, and a right to ordain metropolitans in the pro- vinces of their dioceses. These canons may be seen in Du Pin's Eccles. Hist., Vol. I., p. 185. But no Patriarch was to be found to claim universal jurisdiction; for Gregory the First of Rome, who was the patron of the mission to the Anglo-Saxons, disclaimed every pretension of the kind. In reference to the claims of the Greek pontiff, he uses these remarkable words: "I say confidently, whosoever THE TWO EXTREMES OF DISSENT. 13 calleth himself, or desires to be called the universal bishop, is in the pride of his heart the forerunner of Antichrist." And again he says : " None of my predecessors, Bishops of Rome, ever consented to use so profane a name " (Lib. IV., Epis. 36). And is it not astonishing, after such testimony as this from the Bishop of Rome himself, that His Grace Arch- bishop Lynch should found his whole argument against the Lord Bishop of Toronto upon this same jurisdiction which Gregory the First of Rome most positively denied that any Christian bishop could possess without being the forerunner of Antichrist. Indeed, Rome seems to be devoted to schism from the very earliest period of her existence ; for she differed from every other part of the Catholic Church in many particu- lars ; and among others, she differed in the time of cele- brating the festival of our Lord's resurrection and the fast of Lent. All agreed that He suffered on the 14th of Nison, but this would not always fall on Friday; so in A.D. 180, Victor, Bishop of Rome, withdrew his fellowship from the whole Christian world unless they would do as he did — commemorate their Lord's death on the day of the month and not on the day of the week. The Churches of Chris- tendom would not yield to this absurd request ; and Rome stood alone, as she does to this day. In A.D. 596, St. Austin, or Augustine, was sent from Rome to England to convert the Saxons, and landing in Kent; he went as far north as the Thames, where he met the British bishops, with whom he conferred about the keep- ing of Easter, the shape of the clerical tonsure, and obedi- ence to the Roman see. They met in a place called to this day Augustine's Oak, and returned him the answer that they received their customs from St. John, had al- ways been under the jurisdiction of their own bishops, and that they could not acknowledge the supremacy of any foreigner. About A.D. 600 Augustine returned to Eng- land, and the Roman and Anglican usages became more or less mixed up, so much so that even the royal family was divided. In the Court of Oswey, King of No.thumbria, dif- ferent customs were observed by the members of his own family. As that province had been converted to Christi- anity by some of the followers of St. Columba, they ad- hered to the ancient practice; but his Queen, who had been bred in Kent, and his son being one of Wilfred's disciples, 14 THE TWO EXTREMES OF DISSENT. followed the Roman custom ; so that when the King's festival was over, his Queen was sometimes in the height of her penitential fast. — Falloons Hist. View of the Church of England, Vol. I., p. io8. So far, the British Church was independent of Rome, and had remained so for several centuries, until finally, by amalgamating and mixing up with the followers of this Roman missionary Augustine, Roman customs and cere- monies were introduced, until finally the Pope's supremacy was forced upon them, and the Anglican Church had to submit to a human and worldly policy which was contrary to the gospel of the Son of God. The Reformation of the sixteenth century was simply freeing the Anglican Church, which existed from the be- ginning, from this foreign yoke. She seceded from no one at the Reformation, not even from herself, but remained a true portion of the Catholic and Apostolic Church after as well as before that memorable period. Rome's policy has always been aggressive and demand- ing, which probably reached its height in the Hildebrandian age of the papacy, and it is doomed to be abandoned for the divine law of persuasion. 1 he general result of the Reformation may be seen in the Book of Common Prayer, which is nearly 50 years older than the present Romish missal, and it will amply repay a careful examination and comparison with the Roman and Salisbury Missal, for it will .show that the effect of the Reformation was not to make a new religion, but to retain the Catholic one in opposition to the new religion of Rome. His Grace Archbishop Lynch makes a statement which in this place deserves some attention. He says that his Lordship the Bishop of Toronto would add a most interest- ing chapter to the history of the Engli.-.h or British Church, if he would furnish the names of the bi.shops who ruled the Church from before the preaching of St. Austin, sent by Pope Gregory to convert the Saxons, to the time of Henry VHL and of Cranmer." Is it possible that Archbishop Lynch does not know the history of the British Church before the arrival of St. Augustine in England } We refer his Grace to the Council of Aries in A.D. 314. where Rostitutus, the Bishop of Lon- don, pLborius, the Bishop of York, and Adelfius, the Bishop of Lincoln, were present. — Man. Coll., Cone, H., p. 471 ; Hard., I., p. 267. 1 THE TWO EXTREMES OF DISSENT. 15 From the testimony of Lawrence, who su:ceeded Auston in the see of Canterbury, we learn that the Irish as well as the English Church were in that day opposed to the Roman and Italian yoke. This prelate, together with two others, in writing to the bishops and abbots in Ireland, makes use ol these remarkable words : " When the apostolic see sent us to these western parts to preach to pagan nations, and we happened to come into this island of Britain, we very much esteemed the holiness of the Britons and Irish before we knew them, but we have been informed that the Irish do not differ in religions sentiment from the Britons, for Bishop Dagon coming to us, not only refused to eat with us, but even to part ike of any repast in the same house " {Bed., Lib. II., cap. 4). It is therefore plain that the Irish and British bishops in A.D. 604 were not Romanists, and that both the Irish and English Church were one and the same in religion, and made common cause against the Roman missionaries. In the seventh century we are told that so many of the British bisliops were Anti-Romanists that when Wilfred, a Romanist, souglit consecration, in the whole kingdom there could not have been found three bishops to consecrate him {Led. Ant., p. 303). We are told that the aversion of the papal agents was intense to those prelates who took possession of Engli.sh sees, and retained their old determined opposition to the innovations from Rome which were creeping into the Church of Britain. Volumes could be written on this subject, but we are contented in giving the chapter required by the Archbishop, and have added the names and actions of the bishops who were independ- ent ol Austin, and who therefore refused to bow the knee to Baal, or to the image which the Roman Pontiff set up. Duty now compels us to direct the aUention of His Grace to a very serious matter, of which he cannot be ignorant. In consequence of the sin of schism, which Archbishop Lynch and his party have committed, by intruding a juris- diction where there are canonical bishops consecrated according to the divine law, the whole Roman schism is in a state of excommunication, and is therefore obliged to claim all authority as within herself. She is therefore a schismatical organization in this country, in the United States, and in Great Britain and Ireland, and has no eccle- siastical authority whatever. That our readers may under- stand us perfectly, we will suppose that the Bishop of Huron ii 16 THE TWO EXTREMES OF DISSENT. should send missionaries into the diocese of Toronto, where there is already a canonically consecrated bishop, what would the Lord Bishop of Toronto say ? why, he would report the Lord Bishop of Huron as a schismatic, and if he persisted in the ofifence, the Bishop of Huron would be ex- communicated, just as the Bishop of Rome has been. Now, this is just what the Bishop of Rome is constantly doing. Here in Toronto, where we have an Anglican Church and an Anglican Bishop, we have a rival Episcopacy in the person of his Grace, Archbishop Lynch, who beloiigs to a foreign jurisdiction and who therefore can have no authority in this country whatever. The Pope we know claims universal jurisdiction as a pre- tended successor of St. Peter, but we have already shown that his supremacy was never heard of in the world for hundreds of years after the martyrdom of that holy Apostle. As a Pope, therefore, he cannot be a successor of St. Peter. But Romanists tell us that our Lord conferred the supre- macy upon St. Peter when he said unto him, " Thou art Peter, and upon this rock I will build my Church " (St. Matt. xiv. 1 8.), for by the rock they say he meant St. Peter, on whom he built his Church. But the passage just quoted is against that interpretation ; for when, in addressing St. Peter, our Lord speaks to him in the second person, and PetroSf"Feter," is in the masculine gender — "Thou art Peter," su ei Petros ; but when referring him to the rock on which he was to build his Church, the word translated rock is neither in the second person nor masculine gender, but in the third person and neuter gQwdcv, tante te petra, "upon this rock ;" therefore it cannot mean St. Peter, but the faith which he had just confessed, and which the P'ather had taught him, viz. : " Thou art the Christ, the Son of tlie living God." We have already seen from the Lord's words in the Revelation that the Church had twelve founda- tions, which are the twelve Apostles of the Lamb, to whom Jesus declared " All ye are brethren" — there was to be no visible prince over the twelve princes, which he himself sent forth. They were to sit upon tivclve thrones ; not one throne, but twelve, judging the twelve tribes of Israel. St. Matt. xix. 28. And Archbishop Lynch and his Church understand this most perfectly. They smile at the idea of a Methodist bishop, as if unordained preachers could make one. Romish Wf THE TWO EXTREMES OF DISSENT. 17 priests do not pretend to make bishops, because they know well that they cannot give what they never received them- selves. But who makes the Pope ? Does the old Pope con- secrate a new one before he dies ? nothing of the kind ! It is the cardinals, who are no popes, who make the Pope ; his order cannot therefore come from St. Peter, neither can he be a successor of that Apostle. In reality, the Church of Rome has only the three divine orders of bishop, priest, and deacon, and one bishop is just as much the successor of St. Peter as the other. Popery, according to their own showing, is not a divine institution; it is essentially human, and unfortunately stands in the way of Christian union. Has not his Grace the Archbishop often heard of the false decretals upon which the popedom was founded. No doubt he knows just as well as we do that for 800 years the Roman Church was deceived by them. The Church of Rome has framed all her laws upon these forgeries, as admitted by their own authors. To this very hour their laws are framed upon these forgeries. The present system of popery is founded on them, while the Anglo-Catholic Church, as we have seen, is founded upon the twelve Apos- tles of the Lamb. And who says the decretals referred to , are forgeries ? The Romanists themselves confess that for 800 years the}' were deceived by them. The Pope's supre- macy was first founded upon them, and we are very sorry to be compelled to tell the Archbishop that the authority of his Grace in Toronto is founded upon these false de- cretals also, This is confessed by the following Roman authorities : Fletiry, Froisdisc, chap. 2 ; Van Espen, Comm ab just novum, p. 2, chap. 3 ; Constant., Preface to Letter, p. 125; Pereira Landons Trails., p. 54. All of the above testify to this effect that these false decretals have inflicted an incurable wound on the Pope's authority. Every one of the new decretals draw their authority from the forged ones, and the result is the new religion of Rome. Here the Church of Rome is driven to one horn or the other of a dilemma : Either the Pope and Church of Rome are not infallible, for how could an infallible Pope and Church be mistaken and deceived by that mistake for 800 years, as their own writers assert they have been ; or else the infallible Pope and Church knew of the forgery, but allowed the '"orid to be deceived by it for 800 years. His Grace denies that there are different parties holding 18 THK TWO r.XTRF.MKS OF DISSKNT. different opinions in the Ciiurcli of Romt.. IJut it is useless to ignore history, which testifies to these facts. Had not the different parties for and against the immaculate con- ception dreams and visions without number to relate, and that for centuries previous to its beiny; made an article of faith for the first time in KS54 ; and even yet Romanists are not united upon the doctrine. Then ay,"ain, why did the late Arclibishop CtMinoly of Halifax and many others declaim so strongly in Council at Rome against the papal infallibility, if Romanists were all a unit on the question. Tens of thousands lA Romanists reject it to this day, not- withstanding it has been added as a new article of faith for the Romanists to believe. A Roman Catechism, now before us, was puhlished in 1842 by the authority of the late Archbishop Hughes of New York, and, by his direc- tions, has the following c[uestion and answer in it : — Do Catholics believe the I'ope L<) be in!"allible ? Answer —No, this is an invention of I'rotcstants. This is what Archbishop Hughes believed in 1H42; does Archbishop Lynch believe the same in KS79.' Have the monks of the Augustine order no different belief from the Jesuits ? The Archbishop must and Joes know that they have, and that the heresy of John Calvin is taught by the Augustincs in all its deformity ; and \'et the good .\rchbishop makes him- self think that no difference of opinion exists among Roman Catholics. They do not differ in opinion ! Don't the)' V Why, the Roman Archbishop of Cincinnati, ( )liio, in his published controversy with the late Air. ^Vlexander Campbell, van- quished him partly on the ground that no Komish writer could be received as authority, they differed so in their reli- gious opinions — not even the celebrated Jiellarmine would be accepted by this Romish controversialist. Indeed, nearly every order in his Church, of the nature of a society, has opinions peculiar to itself, and yet the Archbishop would have us believe that no difference of opinion exists among them. And as to the changing nature of Rome's creed, Fleury says that infallibility was not heard of in the schools until A.D. 1434 {Froisdisc, cap. 15, 93), and we are told that for over 1000 years the fathers knew nothing of the Pope's infallibility [Jeremy Taylor s Lib. oj Prop., Lib. VH., cap. 1 2). The Gaulican divines deny the supremacy of the Pope alto- gether although they speak respectfully of him, but they say that infallibility rests in the body of the episcopacy in THE TWO extrem[f:s of dissent. 19 able to the Pope's Church service and was in the eleventh connection with its head. The Romanists do therefore differ on two or three points for every one that Anglicans ■differ on, and yet we are told they are a unit in believing. We have now shown from the clearest testimony that the Anglican Church never did secede from the Church of Rome or from any other Church, because she never left her own communion to join it. The Reformers never belonged to the Church of Rome ; they lived and died in the An- glican communion, into which they all had been admitted by baptism. But docs not Archbishop Lynch know that his Church once belonged to the Church of England, and that it finally seceded from it in A.D. 1570, that is, fifty years after the Reformation? If he does not, he certainly ought to know the historically recorded fact. So that in this country his schism is not as old as the Reformation. Those favour- supremacy, for fifty years attended joined in our present liturgy. It year of the reign of Queen Eliza- beth that the Pope issued a bull calling upon the faithful to secede and organize a .sect in communion with the Roman Church, which they did in A.D. 1570 {John's History of England, p. 132). The following paragraph we take from Palmer s Church History : " In 1 569, Pius X. issued a bull, in which he excommunicated Queen Eliza- beth and her supporters, absolved her subjects from their •oaths of allegiance, and bestowed her dominions upon the King of Spain. This bull caused the schism in England ; for the popish party, which had continued in communion with the Church of England up to that time, during the eleven years past of Elizabeth's reign, now began to separ- ate themselves. Bedingfield, Cornwallis and Silyarde were the first popish recusants, and the date of the Romanists in England, as a distinct sect or community, may be fixed in the year 1570. This separation was also fomented by priests and Jesuits who were sent from abroad to pervert the people ; but they did not succeed to any great extent. It may be here added, that with the exception of about six years, when a titular bishop, sent by the Pope, resided in England, the Romanists had no bishops till 1685. The Puritans also seceded from the Church the same year" {Palmer s Church History, chap. 22, p. 163). And there is certainly a striking family resemblance between them 20 THE TWO EXTREMES OF DISSENT. in many points : both seceded from the Church of England in A.D. 1 570 ; both embrace a foreign superstition* which is not Anglican ; and both, when they have the power to be so, arc equally intolerant. " An English Protestant," in the Globe of the 5th inst.,, among a lot of historical and unlearned ravings, quotes Bishop Jewell as saying that " faith cometh by hearing," intimating thereby that it does not come by a succession from Christ, through tJie Apostles ; but the insinuation can be met in the words of St. Paul : " How shall they hear without a preacher; and how shall they preach except they be sent ?" (Rom. x. 14, 15) — not called to a congregation, but sent. " Sent " by whom .-• evidently by the bishops or governors of the Church, who were to commit the power to others also (2 Tim. ii. 2), and who originally received the power to do this from Christ (St. John xxi. 22, 23). ADVl'RTISEMKNTS. A MONTHLY MA(iAZINE. St. REV. D. FALIOON HUTCHINSOM, EDITOR, 37 I5LEEKE11 STREET, TORONTO. With the followin{f works, which we will send free of poHtai^e : 1. — A Voice from Eternity ; or, The Future State of the Dead. 2.— The Mode of Baptism made Pl'.iii. 3.— The New Heresy of the Rev. Mr. Cheney of Chicago. 4. — The Anabaptist Controversy. By an Anabaptist Preacher and An- glican Priest. 49" The above, with THE INSTRUCTOR for one year, $1 35. A few more enerj,'etic and relialilc Agents wanted to canvass unoccupied territory. Ap- ply immediately witli references. Terms M'ry liberal. TO OUR SUBSCRIUERS. We are now prepared, on receiving order, to furnish 500 Good white Envelopes (with business address) .«;i 00 500 Good Buff Envelopes, do. do. 2 50 1 R«ani good Note Paiier, with heading, a 00 SPRINOBANK. Catharines Mineral Waters. This establishment, erected at an immense ex|)enditiire by Dr. .Mack, who first introduced the UNc of the St. Catharines Saline Hatter to the notice of the Medical Profession, is open throughout the year as an hotel and sanito- riuni. The travelling public will find it to be the only first-class hotel in the city of tSt. Catharines. As a home for invalids, it is unrivalled in .\merica. The bathingarraiitfenientsaiecom- nlete, com|iriaiiig the first Turkish Bath estab- lished on this Continent, and every other variety of Imth of either fresh or Mineral Water, as well aseverj' mode of ai)plying water in the treatment of disease. Applv to W. F. GALE, Manager, St. OatharineB, For any further information. HARRY WEBB, CONFECTIONER. 483 Yonge 8t. WEDDING CAKES of superior quality and finish, and all kinds of Wedding Supjdies, Jellies, Creams.etc, shipped to all i)arts of the country, and satisfaction guiirnnteed. Address all orders, HARRY WKBB, 488 Yonge Street, Toronto. ADVKin'ISKMKNTS. WHKKLEIKiWILSOX NKW AND IMCIloVKl) No. 8 Family Sewing Machine. This rnacliiliu Iiiim till tliu ili'Mlriilili: poilitH thul i;iiii 1)1' I'lainnMJ foriiiiy nf Um I'luiipctitors, wltlumt till! i)l(j(Mrt,iiiii'il)l(! fi'iitiirtis. It liiiM u loiii; anil IiIkIi Arm, a I'lickuil Nl-imIIh liiir, a tSulf-MuttiliK Nuudlf, a llobhiii that HMiiiires no oil (no Hhuttio), uiul u porfuitly sllutit (uuil. SKNI) FOR (MUdLAU. wtip:eleu'& wir.soN MANIIKACTI'KINO t'U., auK78. 85 Xing St. West, Toronto. I. & H. COOPER, Shirt Manufacturers, And iniportorH of Men's Furnishing Goods. First Glass Gujds only in Stock- fdf' Liburul Terms to tlie Clerjfy. 109 YONGE ST., Toronto. BIGELOW & MOKSON, [i^arristfrs, ^ttonutjs-at-ifatu, .SOLICITOUS IN OHANOKKY, NOTAUIKS I'l'HLIf, Au. No. 4 King St. West, cor. Yonge St. N. Uurilon BiKolnw. V. M. Mor.son. A. \V. Laiidkii. .Iam. a. I'roctor, TOROniTO steam Laundry. Oor. Bay i. 5,000 tons l)y June l.st, 1880. 5,000 tons liy reiiieiiiheri d that the re(iuireiiients for adniissiiPii at Criswold ('(illejj:e are liij,'lier, and the course of study more ad- vanced, than tliose of any collet;iate iiistitutinn ill tlie State. To the Churehnien of the West, and to the advocates of a Christian education anywhere and everywhere, (Iriswold Collejre, Davenport, would niodeslh, hut with confidence, suhinit herelainis; askinj; the careful attention of all those who are seekinj;, for theinselvcs or others, a Cidh ^e whieli shall he a fosteriiif; mother of the highest cul- ture, to the folhvwiii)^ hrief statement of the principles on which she intends, hy Ucju'm hlessiiiif, t>) Work: (1). The institution has heeii founded, and will he maintained on the hasis that all eilueation, to he worthy of the name, must he Christian in its tone and character. It reeo};ni/es the fact that man has a moral nature as well as mental facul- ties ; that the one is ca|iable of education, and needs instiueti ni just as mueh as the other ; that if there were any jiossihle issue hetween them, it would he more important for the wcll-heint; of the individual and society that he should he made a man of virtue and Inteurity, than that he should he learne. ' S. SuKMMiN, l,L.I>., Heaii of the Faculty, Itaven- port, hiwa. .(1 NK 1, l,-*;!!. Sept. 10, Nov Dec 11. 1. 1879«80. Wi'iliii'siliiH. Kxamination for Admis- sion. Advent Term begins'. All Saints" Day. Thanksgiving Day. (l{e- .Jaii. Feb. o. 4. " ti. !". " 11. .Mar. •i.i. April fi. Mav (i. •• 1!>. " -Jd. " -ix. .lune '!». Thill Slid II. Satiiiilini. Tli"f!:i. \ acation ends. Kpiphany. (Kecess). Term Kxaminations, Colle- giate Classes. W'l'iliii'siUiji. Term Kxaminations, Pre- paratory Department. Friilaii. Kxhibiiion of Preparatory Department. Mniiilai/. Faster Term begins. Wi'iitiisdait. Ash-Wednesday. (Kecess). TIniisiiaii. Faster Kecess begins. Miiiiilaji. Faster Kecess ends. Thurailaii. Ascension Day. (Kecess). Wiiliii'xiiaii. Kmber Day. Fxaiiiina- tions, Theological Department. Tliiiii'ilaii. College Fxhibition. Friilni/. Kmber Day. Fxam illations, Theological Depiirtment. Satiiiilii!,. Kmber Day Kxamina- tions, Theological Department. Siiitilaii. Trinity Sunday, (irdination of (Jraduatcs i'l Theology. ,' Kintaii. Fourth Sunday after Trinity, ilorning, Itiiccilaureatt Sermon. Kvpn'.ng, .Missionary Sermon. Mniiiiiiji. Kxaminations of Classes in Colli giati .Hid Preparatory Dejiart- nieiits, and of .\pplicants for .\d- iiiission. Tiiradini. ICxatiiinatioiis of Classes in Colld.'iate anil Preparatory Depart- ment.s, and of Apiilicants for .\d- mission. Wnliioiluii. .-Vnnual Meeting of Poard of Trustees, and Co.mmkmkmkxt. E, "Y" E. I E (Successor to .1. Si'u.-.wortb) IS .\ HKIJ vlll.K WATCH MAKER JEWELLER. New Plate Glass Front, New Goods, New Prices. New Man, But a Twenty-six year old stand. JAMES RYRIE, 113 Yonge Street, TORONTO.