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My Brethren— There is one institution on the earth that has within it the power to do the greater amount of good to the greatest amount of men. and that institution is the Church of God. • Outside the Church of God, the nations of the world have gone from bad to worse until they have become utterly effete and noxious to the best interests of man- kind, as. witness : The great Kingdoms of the past— Babylonia. Assyria. Nineveh. Persia, Egypt, Greece and Rome. The Church of God. small in numbers, but compacted by the adhesive influence of an immediate revelation of God's grace, has remained, in all ages, a solid force in the true improvement of, man's condition in the world, whilst every mere world- power has risen, waned and vanished. ^ The law given from Mount Sinai : The ritual of worship, based on the pattern of revealed heavenly things given to Moses : preserved, when the seeds of decay had doomed the last great world-power to a speedy dissolution, the truth of God, the law of God to man, the knowledge of that relationship between God and man. which can only be outwardly expressed in the world by worship. All history revolves about the Church of God. The Cradle of Jesus is the centre of tha Uhiverse. The Incarnate stands exactly at the decay of the old civilization and the revival of the new. " God has in these last days spoken by His Son. our I..ord Jesus Christ." The Jew at Jerusalem, and the Jew in captivity, is a factor, to leave out which in the story of the nations, would be a maliciously absurd perversion of history. The consistency of any religion that nations of mankind have followed, grows upon our apprehension in exact proportion as we are able to connect such a religion with the revealed religion whose records we have in God's Holy Word. But for the wise men who appeared before Herod, we could hardly realize the substratum of truth that underlay the ancient Persian religion. But for professed subjection to Abraham, the father of the faithful, we should scoff at the religion of Mahommed as the pure invention of a fanatic. The Jewish religion amongst the ancients, bore the same relation to the degen- f / erate and obscured cults of their day. that the Catholic Faith now bears to he moLn searchmgs .fter abstract t.uth of the philoscpher.t rationalist and agnostic^ rthe God-given religion, as we read it in the Hebrew Scriptures, every .mperfec rdiln without, by a process of the elimination of inconsistencies, could find its Teect satisfaction' In the Catholic Fai^h ^^»,^%T "t^7b^a SarW- all the searchings after truth of Ihc modern rationalisf, can find by a similar treat- ment, perfect satisfaction. The Church of the Living God ife the one benefactor of thehuman race. because it alone can perfectly reveal the conditions of the relationship of fallen man o Cod The Catholic Church is exactly what revelation , claims-Jhe Body of Chr st-the Le instrument, framed out of earthly material, vivified and illumined ^X the indwdl- °ng of the Holy Spirit, by and in which it hath pleased God to draw His children Jre closely to Him What the Delphian oracles of the ancients P^of-^toJ,«- when they had lost the true deposit of God's messages-what the sacred books of Gods people, the Jews, and the Ark and the Temple in ^^eir midst "Y^-'.^-hat the doudy pillar and ihe Shekinah glory of God -- *« «-/^h.rch of old. Mo/ the New Testament and the sacramental presence of God in the Church of God are to-day to the people of God. The Church of the Living God is the only worthy object here on earth of our entire fealty If you ask me why ? I answer : Because it is the Church of God,. ScausHtTs the Body of Christ ; because it is the depository of His Revelation to men ; because it is the one great expression of faith on earth .because it is the one minister on earth of the grace of God its giver, and of Jesus Christ its head. Therefore, seek ye first the Kingdom of God ; for the kingdom of God is „^. S.^^nMstofus,i.^itkus: For the Kingdom °J ^^°f ^^ \n "Tnt^^^^^^^^ Living God -. For the departed, it is realized (as we celebrate this All Saints Day h^ Paradise ; for the present, it is the home of the Rc^.nerate ; or the future, it llUA be the final glorification of all the Saints, of earth d Paradise and Heaven. Now my Brethren. The Church of England in Canada is an integral portion, with all tile outward and visible marks, and the certificates of union which have riways been recognized, of the Holy Catholic and Apostolic Church of Jesus Christ. This is the portion of the Body of Christ, of which by the decree of the Provi- dence of God, we find ourselves to be members. So be it. God's will be done. If it be true that the one highest and noblest aim of man's life is to seek first the Kingdom of God. then each man will seek it wTere iTmay be found for him. and. where by the mercy of God it is found or him. he wTll cling to it. will love it as his own life, even as Christ loved it. for it is His body, of which He is head and we are members. And each man must seek it where God has placed it for him. You and I will seek it here, where we have it, heie. in this land. This my brethren, is the object, which those who have formed the band known as the Canadian Church Union have, in their hopes. To bring together, in bonds of closest love and unity, in the spiait as well as in the body of worship, a 1 who Se p%Son of iSr Lord'shonor amonj tnen. with which he has entrusted her. i V And so .e sought for th. object of such a union, a -Uable defimt.on^ a defined posWon. that, without traversing the authority over us of «f ^^^^^^^^^^^^^^^^^^ institutional rulers, without interference m any way ^^'^^^ *^" ,^*^7 "/ 3*^. individual judgment, without the least appearance of dictation to others, or sem ice of luLd superi6rity over others, without a shadow ^f ground on which a • „ mJaV,^ be based that we would create discord in any portion ox ZrTon we mtgh' plaini; set forth an objective point to which our o^^binrd 'ener ies 4ht.'with t'he favor and blessing of God. be hon s, , bly^ but fearlessly devoted, and in concentration upon which we might draw closer in tot a"d spirUual communion those who. separated by distance have common thoughts and aspirations; for the glory of God among men. and the honor of Hi, Holy Church on earth. With this view (wisely or unwisely the future will disclose), we have set forth the object of the Canadian Church Union to be : .. To unite Communicants of the Anglican Church in Canada for the Restora- tion of the Full Use of the Book of Common Prayer." The questions that will arise on contemplation of this our object will doubtless tv. ■ How shall he seek to unite communicants for the purpose named ? What do we un^erln^Tpest^^^^^^^^ l How do we define The Full Use of the Church of England ? How shall we seek to attain our object ? We may g-eralize an ans-r t^us ^ consent of theTarish Priest." Before speaking of Restoration. I must state to you what we mean by The Full C/se of the Book of Common Prayer. I shall therefore, ask you to turn to the title page of your Prayer Book, where you may read the Church's'Title of her Book of Common Prayer. It is : The Book of Common Prayer and administration of the sacraments and other rUes Ldceremonrof the Church, according to the use of the Church of England . r. The sacraments. Rites and Ceremonies are t^« S-ra^ents^ f ^e^^^^^^^^^ Lnies of the whole Church of Christ-the Catholic "^^^Y/^K^^^.^^^^^^ Z us the use of the Church of England in celebrating the Catholic Sacraments. Rites and Ceremonies. Now the Book of Common Prayer is no more an invention or brand new book of diSpline and directory of public worship by the ^f^^Zt^l^R^^lt than is the Church of England a new body evolved from the Church of Rome the period of the Reformation. The Church of England has always been the National Church of ^nd for the English people, before the time of Roman interference. ,.... before S. Augustines 3 Mission and especially before the foreign invasion of Italian ecclesiastics, whose advent to England was heralded by the Norman conquest of the i:th centurf — during the 400 years of Roman usurpation of undue authority — and since the time known as the Reformation period, when the National Church was enabled by the providence of God, to free herself from the Roman yoke. This is perhaps best and most shortly illustrated by a few dogmatic statements of well assured facts : 1. There was always a Church of England in Great Britain and there was )Mz/«r a Church of Rome in Great Britain. 2. The Bishops of the Catholic Church in England always were Bishops of the Church of England and never were Bishops of the Church of Rome. 3. No public document, ecclesiastical or civil, has ever existed which designated or designates the National Church in England by any other name than that of the Church of England. A striking example of this is found in Magna Charta, which opens thus : " Ecclesia Anglicana libera sit or " let the English Church be free." 4. No King was ever crowned by any other than by the Archbishop primate of the Church of England, and the only kings who ever attempted to lay the Crown of England at the feet of the Church of Rome were John in the 13th centurj, and James II. in the 17th century ; the one was forced to recant his position by signing Magna Charta, and the other was compelled to vacate the throne. • As, therefore, the Church of England was always the National Church, though for a period foreigners, at one time the Pope of Rome and at another time the Calvinists of Geneva, exercised foreign, unlawful and undue authority over her ; so the Church of England in her earliest days recognized a certair) independence in her various Dioceses in the matter of Ritual and Worship. The Central Public Act of Christian Worship throughout the world vas always and is now The Act which her IjoxA. committed to her ; i.e.. The Breaking of the Bread ; first performed for her by her Lord Jesus Christ in the Upper Chamber at Jerusalem, named in Acts ii., 42, as one of her distinctive features, mentioned by S. Luke in Acts xx., as the Sunday Act of Worship, quoted by Justin Martyr as early as A.D... 140, in his letter of apology to the Emperor Antoninus Caesar, and ever since has been to her Ritual of praise and thanksgiving what the Lord's prayer has been to' her prayers. Around this Act there gathered naturally and reverently, hymns, psalms, spiritual songs, and prayers and Scripture readings. These soon took form and these forms were called by the Greek word Liturgies. As a matter of history and documentary evidence we have knowledge of primi- tive and early liturgies or forms of rites and ceremonies, each having as its ceixtre> the priceless jewel within the golden casket — the Act of worship or Sacramenta Institution of our Lord Jesus Christ. As He is the centre of the Church's devotion, so is His Rite the centre of the Church's ceremonies. We know of many early Liturgies, such as the Liturgies of Jerusalem, Alexan- 4 dria, S. James, S. Mark, S. Clement, S. Chrysostom, of Rome, of Spain, of France, of Gaul. From the last, known as the Gallican Liturgy, evidently in its origin independent of that of Rome, as evidently derived from an Eastern source, prob- ably Ephesus. the seat pf the apostolate of S. John and S. Timothy, our earliest British Liturgy was chiefly drawn. After the reconversion of Saxonized England, chiefly by the labors of the missionaries of the Ancient British Church, we find various dioceses with uses or Liturgies varyin; in details of arrangement aud ceremony. Chief among these are preserved in our records, the uses of Hereford and Salisbury. (S^rum.) As early as the nth century S. Osmond, Bishop of Salisbury, aided by a council of learned men, gathered the best details of the mi. ny uses into one, and this The Use of Salisbury or Sarum became the principal Use for all England. This was the state of affairs before the Reformation. The Use of Sarum (not the use of Rome, though many features of the Roman use had become commingled with the Sarum use) may be looked upon as the English use upin which the Reformers based the Reformation of the Liturgy when they gave us the Book of Common Prayer in the shape in which, after certain changes, we have it now. I mention this because : ist It is necessary for us to understand the base upon which the Reformers' Book of Common Prayer was built. 2nd. Because in any doubtful interpretation of that book, to which our present Prayer Book refers, sure and safe reference may be made, to the use of the Church of England, as set forth in the Salisbury or Sarum use. A brief synopsis of the outlines of the history of our present Book of Common Prayer will bring us to our present Use : The Book which was received and approved by the Convocation of the clergy, by the Crown, the Lords and Commons, who were in those days the laity of the Church, in the second year of the reign of Edward VI. ; i.e., in 1549, is the Reformers' Prayer Book. In 1552 Puritan influence secured the temporary disci^edit of the Reformers' Book of Common Prayer and a new edition was put forth, but this was never used '< except as an interesting historical document it has vanished.. The death of Edward VI., and the accession of Mary crushed it. In Elizabeth's reign (Mary only reigned 5 years) another edition, that of 1559. A.D.. was authorized and set forth. This was crushed by the Puritan usurpation when, during the anarchy of the commonwealth, Puritans beheaded the King and sought to destroy the Church. On restoration of the Church and Monarchy to England (after 20 years of anarchy) the book of 1662, our present book was issued by authority.. An attempt made in 1689 to se* forth a revised edition fortunately failed. \V9 have then four editions : ■'5 'W ,, .5,9-The work of the Reformer, who were ho„e« EnglUh and .borough Catholics. . , . »^ . „«-The work of the Puri.ans. who« leader, were M much '""'f »"» '» EngLd L w» .he Pope o. Rome, and were nei.her hone,. Eng..,h nor Catholics. . ^. u ^ 3. The book of 1559. which was a compromise book, between the Church oF England and the Puritans. ,. „• i , The Re,.ora.io„ B<»k o, ,«.. '^'ch -=, a de„hera.e -r„ .o^^;^^,^, sr ,nV^: arr:af r.ed^pch t-^-— rst '"r,: fn^ddir-Ti^i^^x-^n:,-;^^^^^ ring u, for Ritual to the u,e of the Church of England .n .549- All the iniunction. of Elizabeth', reign, were framed to compel a "''"'"'"";°' R,.u^,"oreW«oftherebe,Jiou,Pur^^^^^^^^^ ^rcroTL-llTa-tlltroftb^rilRtal r.o/ni.ed h, the Reformer, a, primitive, pure and Catholic. ,. hj^^^st tr^:^ p=i j;=SHr^ r-Cl'lni^rL-^n^trintoT^^^^^^^^^^^^ than this book allows. A,k of tbi, book, which I hold in my hand, what about *•»'»'■''■'' '^f,"'^' '^ incen^'tbewafer bread, the wine and water^the eastward P;^' - -■ -^ f :,^„: r'r:^^rf::m.h:r:::;of ^^xs^^^ .» .- end cheocca. sional offices does it mention Ritual or Ornaments. No where in the Liturgy does it mention a light, or a vestment, or an organ or a geslre^n the ordinal.''., office used at ordaining of ministers, the subject .s barely touched. . Why this silence, this absolute silence ? My Brethren, the New Testament .s also silent on the subject of Ritual or ceremony m pubhc worship. rr:rrt.h^ti!irr.trf; -a,rrce";rE-:!e . .. Hebrews and the Book of the Revelation. The Ritual principles of worship had once been made known to man. and sealeX^iSible^ word of God by the ^o^yO^^J^^^-^^::^tX in practice in the Church of Gck^ 3.o^ ^^^^'^^^^.^t'^L of what H^e His presence, why should God -^^I'^^J^' scriptures And when the Prayer Book had once embodied as His will m the «" ^ ^^^Tc^-^j^od had been in operation of the Reformers was issued the Ritual of the Church ot God naa oee y^ 6 '^ >r for 3,000 years, and the principles of Ritual in the worship of the Church of Christ had been in daily application for 1.500 years. Because the Puritans, a party, a sect, and narrow, had seen fit to pull down the sanctuary, to deform and degrade the worship of God, was that a sufficient rf aion that the ancient Church of England, should stultify itself by proclaiming a Ritual, as if it were unknown or had not always and everywhere been practised by the Church of Christ throughout the world ? That there might, however, be no doubt in the minds of the faithful as to the Ritual of the Church, as silently recognized by the Prayer Book, the Church placed, not in, but before her service books, a direction of reference— the Orna- ments Rubric. And here, is to be noted, that such ornaments of the Church and of the mini- sters thereof, at all times of their ministrations, shall be retained and be in use. as were in this Church of England, by the authority of Parliament, in the second year of the reign of King Edward the Sixth. Can anything be in plainer English : Be in use and be retained. We have only to refer to the place to which we are sent, that place in the history of the Chnrch known as the second year of tho reign of King Edward VI.— 1549. This is the full use of the Book of Common Prayer, to use the book of Common Prayer according to its own directions. No Bishop, no Priest, can lawfully limit what the Church has not limited. The use of the Church in 1549 was the use (amongst other things) of an altar or table or Gods Board, a cross or picture, lights, linen cloth, credence table, paten, and chalice, wine and water, wafer bread, (t.*., unleavened bread, which is the only />ure wheatein bread that can be got). Cruets, Veils, Palls, Censer, Font, Processional Cross, Banners. And of the ministers : Cope, Vestment or Chasuble, these are actually mentioned in the body of the Reformers' Book. Dalmatics- Tunicles, Albe. Girdle. Stole, Maniple, Amice, Surplice, Cassocks, etc., and for Bishop : Rochette, Albe, Cope and Vestment, Staff. Mitre and Ring. But. Brethren, there are other restitutions in the use of the Church of England and her Prayer Book, besides Ritual, that Puritan opposition and Protestant indif- ference and dislike, have caused to be much neglected, to the injury of the devotional lives of our people, and of pure and undefiled religion. / I can only now mention some of them : 1 . The Right of every member of the Church to demand from the priests of the Church that they slfall hear confessions and pronounce the authoritative absolution from sins which Christ committed to His Church. 2. Daily Services, Open Churches, the abolition of all class privileges in the House of God. and at least the weekly celebration of the Lord's own service— the Holy Eucharist. 3. The Right of the priesthood of the baptized laity to be present and assist at every celebration of Divine Service in the Public House of God. 7 4. The Restoration of the rfght of our children to be in the House of God add before His altar, when the blessed sacrament of His Body and Blood claims the presence of those little ones whom He loved, took to Hi^ Holy arms and blessed. 5. The Scriptural and Catholic custom of prayers for the departed. 6. The Restoi-ation of the Lord's own service, on His day, as the chief act of worship in His House. For these ends, having ever in view, our need of heavenly help, may we seek for the grace of God, and may He, of His gracious goodness, grant us so to follow the steps of His blessed Sainis in all virtuous and godly living, that we may come to those unspeakable joys which He hath prepared for them that unfeigi dly love Him. Through Jesus Christ, our Lord, Amen. Publ; hed by the Canadian Church Union. Copies free to members. Apply to Rev.C. J.. Whituombe, Sec'y-Treas., C. C. U., Hamilton, Ont. X