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Les diagiammes 'ants illustrent la m^thode. 1 2 3 1 2 3 ^ W 6 4 5 ^IS.^- THB CATHOLIC AND TOLERANT CHARACTER OF THE CHFKCH OF ENGLAND, Is it to be jnaintained f BEING THE SUBSTANCE OF AN ADDRESS DELIVERED '0 THE CONOREOATION OP S. JOHN THE evangelist's CHAPEL, MONTREAL, ON SUNDAY, THE 2nd of JULY, 1871. ^After the Meeting qf the Diocesan Synod.) BY THE EBV. EDMUND WOOD, M.A, GUBATB, TOGETHER WITH A CORBESPONDENCE WITH THE LORD BISHOP OF MONTREAL AND METROPOLITAN, RESPECTING "THE RULE OF LIFE," AND THE SUSPENSION OF THE REV. A. PRIME, L.T. BX 5132 W6 fotttrat : PRINTED BY JOHN LOVELL, ST. NICHOLAS STREET, 1871. 'tip,.- 1^ National Library Bibliotheque nationale of Canada du Canada THE CATHOLIC AND TOLERANT CHARACTER OF THB CHUECII OF ENGLAND, Is it to he maintained ? BSING THE 8CBSTANCB OF AN ADDRESS DELIVERED ,0 THB CONGREGATION OF S. JOHN TUB EVANOELIHt's CHAPEL, MONTKEAL, ON BUKDAY, THE 2nd OF JULY, 1871. {After the Meeting qf the Diocesan Syr.ud.) BY THE EEV. EDMUND WOOD, M.A., CUBATE, TOGETHER WITH A CORRESPONDENCE WITH THE LORD BISHOP OP MONTREAL AND METROPOLITAN, RESPECTING "THE RULE OF LIFE," AND THE SUSPENSION OF THE REV. A. PRIME, L.T. « < » » puatrf at : PRINTED BY JOHX LOVELL, ST. NIOHOLAS STREET. 1871. ^<^ ^^ \tJ(o W m^ frpcl of S. lolm the luanigeluit, DORCHESTER STREET. 8 A.M. lO. JO A M. II. 15 A M. 4 P.M. 7 P.M. 6 15 A .M. 7 A.M. 5 P.M. 8 P.M. Urbain ■ — ■ <■» ■ SUNDAYS. Holy Communion. Morning Prayer. Holy Communion (and Sermon.)* I.itany. Evening Prayer (and Sermon.) WEEK-DAYS. Holy Communion. ', ^ Morning Prayer. \ '- „ Evening Prayer. : Wednesdays. Service (and Sermon.) SUNDAY SCHOOL AND BIBLE GLASSES. 2.45 Every Sunday afternoon. (276 St Street.) Applications for Baptism, for counsel and advice, for relief in distress, for visiting the sick, &c., should be made at the Church and will be attended to as quickly as possible. A Choir and Grammar School, under the superintendence of the Clergy, is held at 276 St. Urbain Street. A Free School, for poor children and others, is held in the Old Burying Ground, by Mrs. Richardson, 171 St. UrLain Street. A Guild, for young men, meets every Friday Night, at 8.30. Bible Class for Girls on Wednesdays at 7 p.m. General Choir practice on Fridays at 6.30 p.m. Persons intending to connect themselves with the Church should send their names and address to the Clergy. Rev. Edmund Wold, 27S St. Urbain Street. Rev. R. W. Norman, 686 Dorchester Street. Rev. Augustus Prime, 14 Cadieux Street. * Communicants aro invited to remain tUrougli this service although they may not intend to receive, Note. Headers of this Address who are not au courant with the state of the Church in the Diocese of Montreal, should bear in mind that the writer, and his little congregation, have been, for thirteen years, the butt for the scorn and malicious mis- representation of the (so called) Evangelical party. At the recent Synod, members of the Evan- gelical section accused him of holding, con- sciously, all Roman doctrine while professing himself a member of the Anglican Church ; they declared the worship in his Chapel to be idolatry ; they likened him to " Satan." More need not be said. There is a time when passive endurance ceases to be a virtue. The writer, therefore, determined on the present occasion, to speak out. He trusts that, in doing so, he has not, by word or inuendo, violated the law of Charity. E. W.' Montreal, July 10, 1871. PHHIip t^mmfummmm'mi^ "■"•» 1* To everything there is a season, and a time to every purpose ander Heaven ; a time to keep silence and a time to spealc. — Eccles. iii, 1-7. Such a time is the presei/, it'seems to me, my Friends and Parish- ioners : for a painful duty is imposed upon me to-day, a duty from which I dare not shrink. Called, as I believe I have been, by the Providence of God, to minister in a position of sacred trust among you, if I give up my work, as I often feel sorely tempted to do, I betray my trust ; if I hold on and keep silence I seem to betray it ; either way there is scandal. Men's tongues are busy. Misrepresentation is being widely (I fear wilfully) spread. In many, and especially in sensitive minds, there is much uneasiness and misgiving. I speak, then, and most willingly to you, my own dear people, In reference to those matters which were so unwarrantably and un- constitutionally pressed by a faction in the Synod of the Diocese. It must be well known to you that the questions agitated in the Synod were based on the alleged circulation of a paper printed originally for cottage walls in England. Two copies only of the paper were circulated ; one is now in the possession of the Bishop, the other is in my hands. The paper is called " The Rule of Life," and is published, with- out name of author or editor, by the Church Press Company, in London. Those who objected in the Synod, (if my memory serves me) took exception to five chief points in connection with the paper. These points were: — 1. Prayers for the Dead : 2. Sign of the Cross: 3. Seven Sacraments: 4. Confession and Absolution : 6. Transubstantiation. To these five points then I will direct your attention, after having read the paper to you exactly as it stands, without comment or remark. I ask you to listen attentively ; and, «hould jou disagree with what you hear I ask you further to sub- afjTW j W ■■f Sm S VM nWii^r pcnd your jndj^ent till yo\i hear, what I hnvc to offer, either bj way of explanation or qualification on the other Hide. (Here the Paper was read in full, vhich will be found at the end of this Pamphlet.) 1. Now my first remark is this, that wliile I do not in all respects approve of the wordinjj; of many pasHages in this document, I do not honestly believe that the doctrines set forth in it, — therm/ doc- trines, mind, — not perversions and misrepresentations of them — are contrary to the teaching of the Church of England.. The tone of the paper, us a whole, may or may not be satisfactory ; I do not say that I think it unsatisfactory myself; in many respects I think that it is simply and beautifully expressed. I frankly admit it to be in excess of what is commonly held and practised by riuany members of our branch of the Church, but I do maintain that it is not contradictory to what is laid down in words, in tho Formularies, Catechism, or XXXIX Articles. • \ 2. Then you must remember that our branch of the Church Catholic leaves her children free to form their own opinions upon some points of religious doctrine and practice. She does not tie up every poirt as to which differences of opinion might possibly arise. She doen not say in every case, you must believe or practise this, exactly this — neither more or less. And, indeed, in allowing this liberty she does but act consistently with her own well-known principles ; for she nowhere claims, standing by herself alone, ta Ibe infallible. Therefore we may conclude that outside these doc- trines declared by the whole undivided Catholic Church of Christ, and contained for the most part in the three creeds, and excepting, of course, those errors and abuses distinctly discarded at the reforma- tion ; she allows a wide range of liberty for individual minds. To those who set up their own narrow convictions as the alone standard of truth,and who thus practically assert for themselves the prerogative of infallibility, the claim to this liberty is, not unnaturally, extremely irritating : but sober and sensible Church people will rejoice that it exists, knowing that if it were otherwise the Anglican Church would be a mere sect without pretensions to true Catholicity. She nowhere forbids her children to believe more than she has laid down; sHe nowhere says "you must believe this, exactly this,. "■ m^ neither more or less." But she docs Htnte n certain number o^ Trutlis iiiul J)oj:;m!i8 which ;ire a muiinium. She says you must beli(n'i' thin, (if lfa8t,'ii' you wiwh to beu true and consistent Cliurch of England man. But, Hp,ain, while I claim the right to hold the doctrine set forth in this paper, " The Rule of Life," if I see my way clearly to do so, yet (as ii matter of fact) 1 do not liold it all. And thus I am brought to ii closer consideration of the fivQ points to which excep- tion was taken at the Synod. I. The fii-st point was prayer for the faithful dead. Speakinj; for myself, I ha^e never been able to see my way to use such prayers. Nor have I been accustomed to use them. Many friends, older than myself, whose learning and piety I hold in high esteem, deem me wanting in exact fid'-lity to the practice of the ancient early Church, which was strongly in favour of the custom. But so it is. I am content to leave the faithful dead in the hands of (lod, knowing well that there they are, and must be, safe. Yet I love to think of the detid ; I love to mingle their names in my prayers bj way of grateful commemoration ; I love to bless God's Holy Name for them, and to ask of Him " grace to follow their good examples, " that with them I may be partaker of His heavenly kingdom ;" but there, so far as my convictions go, I am compelled to stop. Yet I should shrink instinctively, from the least approach to &(i attempt to make my own opinion, or my own practice, upon this point, a rule for others. If others see their way to ase such prayers, and find any comfort in using them, I have no wish, nd I can claim for myself no right, to interfere with their libert} Surely the boldest man amongst us would hesitate before brand with the charge of heresy or unfaitnfulness such worthies jus Dr. bamuel Johnson, the saintly Heber, John Keble, Bishop Wilson and others,* * Private Prayer of Bishop Wilson before consecrating the elements in the Holy Communion.— " Remember, God, for good, the whole mystical Body of Thy Son, whether on earth or in Paradise : that such as are yet aliTe may finish their coursa with joy, and that alf such as are dead in the Lord may rest in hope and rise in glory, for the Lord's sake^ whose death wa now I'-ommemorate." II 8 Bishop Harold Brown, of Ely, says that there can be no doubt but that this custom very eaviy prevailed among Christians, and, further, that there is not the least necessary connection of the matter with the doctrine of Purgatory. This Bishop (from whom I have quoted) is an extremely moderate and safe man. H's work on the XXXIX Articles is put into the hands of Divinity students as a text book by almost all our bishops, and, I believe, by our own Bishop of K.'Qtreal. Here is a specimen of such a prayer taken from the book in question. " Remember, Lord, Thy servants which have gone before us *th the sign of faith, and sleep in the sleep of peace. To them, Lord, and to all that are at rest in Christ, we beseech Thee to grant a place of refreshment, of li^ht and peace." Now I ask any sensible person what possible harm or heresy can there be in a prayer like this ? II. The Sign of the Cross. 1 should think, my brethren, it wouM be hardly necessary to say much on a subject such as this. It Beems to be mainly a matter of taste. The sign is used, as you know (and its use is compulsory) in the administration of Holy Baptism. If it be right to use it then it cannot be very wrong to use it at other times, The fact that it may sometimes be used lightly, irreverently, or superstitiously matters nothing at all in the question, for the abuse of a thing does not take away the right and lawful use of it. TertuUian, who wrote at the end of the eecoad century, tells us that it was used on almost every occasion by the early Christians.* III. The VII Sacraments. The '* Rule of Life " certainly does not say explicitly that there are seven Sacraments. But it does, I admit, seem to put five Holy Ordinances of the Christian Religion on a level with the two great sacraments of the Gospel — Baptism and the Holy Communion. To this I decidedly take exception. But I could not stand before you ao an honest man in this place to-day if I allowed you to imagine that I do not regard the other • In all our travels and movements, in all our coming in and going out^ in putting on our shoes, at the bath, at the table, in lighting our candles^ in lying down, in sitting down, whatever employment occupieth us, Wft mark our foreheads witli the sign of the cvoaa.—Tertullim'a Apology.. 9 five ordinances as essentially sacramental in their nature. I look upon them aa sacramental in their nature, though below the level of the two great sacraments of the Gospel in dignity and efficacy. IV. Confession and Absolution. This much vexed question has long ago received the best of all solutious — a practical solution. It must be perfectly well known to all of you that when any desire io open their grief and to receive a special absolution, opportunity of so doing is freely afforded them in this church. However much people may object to the custom, however hateful and repugnant the idea may be to the mass of people who will not enquire dis- passionately into the arguments for or against it, depend upon it that so long as there are sin, sorrow, and weariness of heart in the world, so long there will be confession. Although you have already heard them, yet I will, before passing on to the last point, read you the three passages in our Prayer Book, which, to my mind, settle the matter beyond cavil or dispute. IT When this Prayer is done, the Bishop toith the Priests present shall lay their hands severally upon the head of everyone that receiveth the Order of Priesthood; the Receivers humbly kneeling upon their knees, and the Bishop saying. '' Receive the Holy Ghost for the Office and work of a Priest in the Church of God, now committed unto thee by the Imposition of our hands. Whose si^s thou dost forgive, they are forgiven ; and whose sins thou dost retain, they are retained. And be thou a faithful Dispenser of the Word of God, and of his holy Sacra- ments ; In the name of the Father, and of the Son, and of the Holy Ghost. Amen." IT Here shall the sick person be moved to make a special Confessipn of his sins, if he feel his conscience troubled loith any weighty matter. After which Confession, the Priest shall absolve him (if he humbly and heartily desire it) after this sort. " Our Lord Jesus Christ, who hatli left power to liis Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences : and by his authority committed to me, I absolve thee from all thy sins, In the nai,.e of the Father, and of the Son, and of the Holy Ghost. Amen.'' "And ijecause it is requisite, that no man should come to the 10 holy Communion, but with a full truft(, in God's mercy, aad with a quiet conscience ; therefore if there be any of you, who by this means cannot quiet his own eonscicnco lierein, but requireth further comfort or counsel, let hini come to rac, or to some other discreet and learned minister of God's word, and open his grief; that by the ministry of God's holy ^Void be may receive the benefit of absolution, together with gho -tly counsel and advice, to the quiet- ing of his conscience, and ii voiding of all scruple and doubtfulness." I cannot understand how any fair and impartial mind can help concluding from these passages that the Church of P]ngland does sanction and provide for confession and absolution. Words cease to have any meaning if these passages can be so explained away as to make confession and absolution unlawful ; and a person must have been accustomed to a strange way of using and handling '/ords who can see in the practice anything out of harmony with tne mind and intention of the Church. v. The last point charged against this paper was that of Tran- auhstar.tiation. I fail utterly to, see where and how the doctrine is inculcated. It possibly may be deduced by a thoughtless person from the words " Real Body and Blood," but I think very wrongly. If our Lord's presence is there spiritually, as we claim to hold and to teach, yet it is not the less a Real Presence. The idoa of Spiritual Presence which we hold, does not do away with the reality of the Presence which we also hold. Rather the Presence is, if we may so speak, all the more real because it is Spiritual. Transubstan- tiation, if I understand the doctrine as held and taught in the Roman Church, involves the annihilation of tne species of bread and the reproduction in their place of the Body of Our Lord. I am sure there is nothing approaching this in the " Rule of Life." But there is one other matter in connection with it which I wish to touch on, but which it will be difficult to handle without going into the matter at great length ; I mean the doctrine of the Eucha- ristic Sacrifice. I hold, with the " Rule of Life," that the Holy Com- munion, besides being a Sacrament, is, in a real and true sense, a sacrifice also. The Church has never defined any doctrine of the Eucharistic Sacrifice, though the Doctrine has formed the very "W, 11 wm life of her wovship from the first. Thus it is that there have been various theories held with regard to it in different parts of the Church. I hold then thii, in sum, to be the sacrifice of the New Testament, so far as I am able to understand it. Unum Sacrificium Semel factum, Semper oblatum, Semel factum, immolatum Super ciucem, Semper oblatum | In coelo One sacrifice Once made Ever presented ; Once made, " once for all," Upon the Cross. Ever presented In Heaven and On earth. In Heaven Visibly and personally ; On earth, Under sacramental veils and by the the hands of Ministers. The Priest One ; The Victim One. et In terra. In coelo. In Persona propria, et per se ; In terrA Sub signis sacramentalibug. et per manus ministrorum ; Sacerdos Unus, Hostia Unus. This then, brethren, concludes the five points under review. I have been obliged to touch upon them in the briefest possible way, but I have given as frankly as I can my own belief and p^ actice respecting them. I claim for myself liberty (and bid you to assert for yourselves the like freedom) to hold all doctrine which is in accordance with the teaching of the primitive Catholic Church. For it is to that Church that .our own Cliurch of England teaches us to look as the safest interpreter we can find, of the mind of Christ and of His Holy Apostles. , There are, as you are well aware, in our Prayer Book three Creeds in common use in the Church services, each more precise in its terms than the other. In each we profess our belief in " One Holy, CathoUc, Apostolic Church." Now we must believe that those words so often put into our mouths mean something precise, something definite. They clearly do not mean what is popularly called the " Protestant Religion,'"-^' They evidently mean * Nor the Protestant idea that Churches are man-made associations- spiritual joint-stocV companies, so to speak,— for religious purposes, formed and dissolved at will, as men may please. 12 Bomething over and above the Church of England and her Colonial dependencies. They must mean, then, (we are driven to the con- clusion) that Divine Society founded and constituted by Our Lord and His Apostles, continued on to this day, and represented by the Latin, Greek and English Branches. You must remember — I can- not insist on it too strongly — that in being made members of the Church of England, you were (ipso facto) in the mosl real sense, made members of the Church Catholic, and that therefore what- ever the Church held, up to the time when the great schism silenced her living voice, you have a full and perfect right to hold and prac- tice now. Surely it is passing strange that our claim to hold the well ascertained opinions and practices of the early undivide<^ Church should be denied or contested by those who do not scruple to con- travene the knovra and clearly expressed teaching and practice of our Prayer Book. Let me adduce one instance to illustrate my meaning. I do so in no unkind or invidious spirit The Bap- tismal service of the Church of England teaches, if words mean anytliing, what is technically called, in theological language, the Doctrine of Baptismal Regeneration — that children are regenerate in, and by, Holy Baptism. But it is a well known fact, (and I beg you to observe its significance,) that hundreds of clergy when they stand before God and the Church, with these words on their lips, " Seeing noio, dearly beloved Brethren, that this Child is regen- erate," don't believe a word of what they are saying. A clergy- man in the Diocese of Illinois has recently been suspended for leaving out the words which he could not, as an honest man, ex animo, pronounce. I respect that man, (though I regret his con- tumacy,) for demurring to utter words which he did not, in his heart, believe. The moral which I wish to deduce from what I have said, and which it deeply concerns some of my clerical Brethren of the Synod to bear in mind, is this, that no clergyman has a right to attack his brother or charge him with illegality and unfaithful- ness unless his own hands are clean. A proverb well known to you exactly hits the present case. " Those who live in glass houses should beware how they throw stones. " Sol might go on to enlarge on jthtr instances of unfaithfulness to the plain, unmistakeiible 18 directions of the Prayer Book, e.g., the universal neglect of Daily Public Prayer and of the observance of Holy days, violation of plain rubric" in the administration of the Holy Communion, omis- sion of the Athanasian Creed and Commination service, and (most grievous wronfijof all) withholding the Church's offer of Absolution to the sick in dying. Surely, clergymen who solemnly \o\^ to carry ovt the requi:"'>- ments of the Prayer Book in its integrity, might refrain from hurl- ing cruel and unjust accusations against those of their Brethren who accept it, and try to obey it, as it stands ! But there is besides one special inconsistency which it amazes mo to think that our adversaries should apparently never have perceived themselves to be guilty of. They claim it to be the God- given right of every man to interpret the Bible for himself and to form his own opinion of its force and meaning.* Tlien they deli- berately turn round and quarrel with us because our interpretation and judgment differs from theirs. Surely it is open to us to think that when our Lord said " this is,'^ He did not mean us to add a " not." So again, it is, to say the least, possible that Onesiphorus was dead when St. Paul prayed for him, and it would be a most tyrannical abridgment of our Christian Liberty, and altogether t3on- trary to the Protestant theory of private judgment, to deny us the right of holding the practice of prayers for the faithful dead, if it commends itself to our comcience and judgment as being right and true. Undoubtedly the most painful aspect of the whole question, and that which bears equally on you as a con^egation as it doos on myself as a clergyman, is the attitude which the Bishops, w^ith a few exceptions, take (and have taken from the very beginning) towards this religious movement, and these principles which we believe, in the main, to be right and true. Especially painful is it when we are brought ir+o antagonism, more or less directly, with a Prelate whose stainless character and high gifts of personal holiness command universal regard and respect; So it is now. From my • See resolution moved by Arclideacoa Bond at the Bible Society's meet- ing as recorded in their Report for 1870. /'i 14 own Bishop I have received much consideration ; and a forbearance on one occasion which, (when I recall a misunderstanding in wliich I was clearly, and I fear wilfully, wrong,) will ever call forth my gratitude. Still the fact remains that the Bishop disappro'^es of the doctrines which we hold, and the practices (some of them at least) which we inculcate. His Lordsliip has said as much in a letter addressed to me. It is possible that he may say so again and more publicly. It behoves us to consider this matter. The Bishop's opinion will be popular. The majority will hold by the Bishop (for we undoubtedly are in a very small minority) ; but still, I maintain that it is not, strictly speaking, a question between a Bishop and an incuuibent ; therefore it is that I speak fearlessly, certain that I shall not be misunderstood or misjudged. The question has a much wider scope. The question turns on the issue, before raised, as to our right and liberty, laymen, as well aa clergy, as members of the one Church of Christ, to hold all doctrines and opinions which were held by orthodox Christians, in the primitive Catholic Church : " and not to differ from other " branches of the Church, except in those particular points wherein " they have fallen both from themselves and their ancient integrity, *' and from the Apostolical Churches which were their first found- " ders." — [XXX Canon.] Our Bishops are not, nor do they claim to be. Popes. We do not take our doctrines or our ritual from our Bishops, however good or holy they may be ; our doctrines are ready, cut and dried (if I may say so) from the earliest ages of antiquity. On this point, dear brethren, it is to be hoped that the mind of many of you is firmly and securely made up. You are in earnest, you know what you believe, and why you believe it ; and you are resolved, (are you not ?) God helping you, to join with me in doing what in you lies, strenuously and with all your power, to maintain and uphold the Catholic character — not the Roman character — but the Catholic character of the Church of England ; all itZ^ra-Protestant and Puritan factions c^nd forces, to the contrary, notwithstanding. I feel that some sort of apology is due to you, my hearers, for the fact that my address has taken so much the form of a profes- sion of faith. No other form seemed possible under the circum- r**»»^ 1 16 stances : the wholes le abuse heap".d on ua personally, the extraor- dinary charges of IDOLATRY, and I know not what besides, the wilful misrepresentations of the doctrines we hold, which were flung broadcast through that dreadful Synod, all seemed to make some such declaration as that which I am to-day making, (but solely on my own account,) a positive necessity. I distinctly repudiate all essentially Roman additions to the old Catholic Faith once delivered, such as the claim of the Pope to universal Supremacy and Infallibility, Transubstantiation, Pur- gatory, Invocation of Saints and Angels, thecultus of the Blessed Virgin Mary, Compulsory Confession, Enforced Celibacy of the Clergy, and, the Theory of Indulgences. All these, and other like addition^ to the Faith, I disavow. In conclusion, I desire to say that I accept our dear old Prayer Book as it is — untouched, unbracketcd, unmutilated, with its formularies Catechism, XXXIX Articles— in its literal and grammatical sense. I desire nothing changed ; I cau do with- out additions; I desire nothing better for myself than that the holy Prayers which I have seen visibly consoling many and many a dying soul in Its last agonies, may cheer and illumine my way through the valley of the shadow of death, when my time to pas» through it shall come. I desire nothing better for myself, nothing better for you. I desire to disclaim all party names and watchwords. One name alone will I accept, and that an honorable name. Not Ritualist : not Sac?rdotalist : not High Churchman ; not (alas ! that a worthy name should be so travestied) Puseyite — but Catholic. I claim to be a member of the Reformed Catholic Church of England ; I claim a right to that liberty of opinion and practice which She allows ; I claim to be allowed to worship in accordance with Her traditions. I never quarrelled with any man about his religion ; I hope, I think, I never shall. I claim, then, in my turn, to be let alone ; I claim the support of my people ; I claim the support of my Bishop against all narrow-minded and fanatical self-constituted judges and persecutors ; until it shall have been clearly proven in a fair trial before competent and impartial judges, that I hold and teach what is contrary to the teaching of the Church. 16 One concluding caution I offer to you, my dear people. Try, and try earnestly, to think and speak of those who trouble us, with charity and forgiveness. " The wrath of man worketh not the righteousness of God." If we cannot unite with those who mis- understand us here, those who misjudge us, those who calumniate us, those who cast out our very name as evil, well, do let us hon- estly and sincerely pray that we may at least meet in the world to come, where no discussion, no discord can enter, but where all will be concord and joy and peace in the presence of the Prince of Peace. Laus Deo. '•^^^^w^^'i' U ' WiHa .r CORRESPONDENCE. This corronponderco has been added with the Bishop's conoent. The writer of the AddrexH did not wixh to geem to blliilc liie fact tliat there is tlie widt-Ht posxible divergeiict) of opinion witli him, in tho liip;lif»t quarters, on tlio matters in (luenflon. It seemed only riglit, in making a claim to upiiold tho Catliollc cliara. ter of our Branch of tlio one Church, that everythint,' should be honesitly set fortli, even it it seemed to mulce against the claim, ratlior than for it. He is, liowever, deeply pained to liave to place on record the UlKhop's statomont respecting the "isolated^' and "suspected" position of 8. Jolin's. 8. John'slwith it» clergy ) has been in that position for thirteen years. Yet it has thriven in a most won- derlUl manner, under a manifest Hlesslni?. Uishop Fullbrd,( wlio knew all tlie writer's mind) wliile 8. Jolin's was exactly in tlu* condition in which it is found now, wrote, only two months before bis death, that the iiicumtiout liad " worked most faithfully 'Sinder him for ten years. Tho record of this tact will suflice to reassure any wiio might leel doubt or ixiety. Lastly, it should be remembered that at the instance ol the present Bishop the practice of 8. John's was greatly " moditied." Lights, the Le^tal Kucharistic ves- ture, the stole, i\\e sign of the cross, &o , &c., were reiinouished. liut it has not come to the knowledge of the writer, so far, that other cliurches, wlioso practice Is notoriously detective have, in any way, corrected their use in an upward direc> tion. How it can be possible to modify views of what ho believes in bis heart to be Tb£ Truth, the writer is at a loss to conceive. E. W. MONTBEAL, Lachinb, June 23rd, 1871. ' My dear Mr. Wood, — In regard to the document which [was handed to me in the Synod yesterday, I had intended, immediately on leaving the Hall, to -write and ask you to send me a disclaimer, either as having your- self circulated it, or as having yourself pennitted its circulation by others. I was glad, however, to be spared this painful necessity by receiving a prompt and clear letter from you stating that you had " no share in the circulation" of it; and further stating your "readiness on the least expres- sion of a word from me to stop such circulation." I have carefully examined the Paper, and consider it entirely contrarient to the tone and teaching of our Church. I therefore gladly accept your promise to stop its circulation so far as lays in your power. As the charge of its having been disseminated by one of the Clergy of S. John the Evangelist's has only been disclaimed by one of your Assis- tants, Mr. Norman, you will not be surprised that I now enclose a letter to your other Assistant, Mr. Prime, whom I lately licensed, asking him to disclaim it also. I am, dear Mr. Wood, Very faithfully yours, A. MONTREAL. Montreal, June 26, 1871. My dear Lord Bishop,— I received your Lordship's kind letter late on Saturday. In reply, I think I ought to state clearly two matters in connec- tion with the " Rule of Life." 1. I knew that a layman had imported a few copies. I glanced through one of them ; and, with a few remarks, the tenor of which I do not re- ^ 18 memlicr, laid it aside. I did not read it carefully through till T heard (to mj regret) ttiat a copy had been given to a methodiat living in my district, and that (he paper had been conveyed from iier to Canon Haldwiti, who (I was told) liiui made fun of it at some Bible Class, or Religious meeting, over whicii he presided. 2. Although I neither hold nor practice ev.;rytbing connected with or contained in tlie " Rule of Life,"yetl cannot honestly say thati believe it to be contnirient to the tone and teaching of the Church. I feel tliat, as an honest man, I ought to tell your Lordship this. You will, I know, believe me, wh>-n I say that I make this statement simply in order to deliver my own soul, not out of any, the least, opposition to what you have said in your kind letter to me respecting the Paper. With great respect, I remain, your Lordship's faithful Servant, EDMUND WOOD. The Most Rev. The LoRp Bishop of Montreal, Metropolitan, &c. &c. Lbnnox\h.lb, June 29, 1871. My dear Mn. Wood, — Mr. Prime having admitted that he has circulated the Tract to which my attention has been called, I feel it to be my bounden duty, though a very painful one, to withdraw his Licence ; and so long as he holds his present views I must withhold my consent to his officiating in any Church in this Diocese. I regret taking so decided a step, but as the Chief Guardian of God's truth in this portion of His Church, I am bound to vindicate her from all complicity with erroneous teaching. I am at a loss to understand how a Clergyman of the Church of England, honestly holding her doctrines, can for one moment doubt that the Tracv in question is contrarient to the teaching of the Church. I must hope that on closer examination you will feel otherwise. Believe me. Yours very faithfully, A. MONTREAL. My dear Lord Bishop, — I received your letter dated at Lennoxville, and containing an enclosure for Mr. Prime, late last night. I will forward the enclosure without delay. I most fully apprecio'.e the painful position in which your Lordship is placed : and am convinced that you are acting in accordance with what you believe to be for the interest of the Church. Yet, my dear Lord, the kind manner in which you have taken up this matter emboldens me to make a suggestion. It is, that your Lordsliip should withdraw just so much of Mr. Prime's licence as empowers him to preach. (1 refer to the second 19 portion of the ordination servico ; ordination for Deacons.) Your Lorlship would tliu3 record your disai>|troval of the Tract in (juedtion, and Mr. Prime woulil still be able to aay the public Prayers and roud the Word of God ia Church. And I cannot but think, my Lord, that this would bo a gentler exercise of discipline, which, I submit with all respect, it would becimie your Lorashi}) to use, and ut the same time give less pain to my Reverend Brotlier. This request is based partly on selfish grounds. The daily ndministration of the Lord's Supper, and the two daily scr.'iceB in additioi;, would i)rove, I fea; more than I could easily bear. As to the "Rule of Life," I am going, if all be well, to read a plain and direct statement of my views concerning it, to my own peoi)l" to-morrow. I shall transmit a copy to your Lordship with the earnest recpiest that, should you deem it heretical, you will at once take formal proceedings against me and give me a lawful trial. 1li\A course, I feel sure, is the only one which will put a stop to anomalous and unconstitutional proceedings, like those adopted at the Synod towards myself and my Church. With sincere respect, and with earnest prayers for your good guidance in all things, I remain, my dear Lord Bishop, Your faithful servant in Christ, EDMUND WOOD. The Most Rev. the Lord Bishop of Montreal, &c., &c. P.S. — While I undertake not to distribute the i)aper, for devotional or doctrinal purposes, amongSu my own people, I reserve to myself the right of reprinting it, with the view of correcting the false impression of its con- tents which has gone forth through the misrepresentations (uuinleuded, I am wiUing to believe), of Capon Baldwin, and others. Lachine, Jiih/ 3, 187L My dear Mr. Wood, — I would gladly have yielded to your suggestion, but I feel that Mr. Prime has shewn himself so wanting in discretion, as well as in soundness of views, that I cannot consent to his engaging in any ministerial work. It was in the exercise of his pastoral duty, and not in preaching, that he lately offended. I am very sorry not to be able to accede to your request, both for his sake and for yours. You rather alarm me by telling me of my taking formal proceedings against you. That would be very far from my wish. But what I do carneoliy desire is that you might see your way to so modify your views and your practice, that yours might cease to be a suspected and isolated Churcii, apart from the rest of the Diocese — and that you would thus cast in your lot among us, so that we might all pull heartily together, and be strong in our labours. 1 have no hesitation in saying that this is your duty before God, and in this Avay you would most promote His glory. I am, yoixrs very faithfully, A. MONTREAL. upp miii 20 MoNTiiBAl, July 5th, 1871. My DEAn LoHO Uisnop, — T have received your letter. I grieve to note the necessity which your Lordship feels of ivdherin{? to your original decision, respecting Mr. I'rime. I nniy he a!U)wed, (without disrespect fo your Lordship, 1 feel sure) to exi»res8 my own conviction tlmt the punishment is unduly severe, and excesaive. I write now to nsk leave to publish this correspondence respecting the "Rule of Life." It is necessary. I find a wrong impression respecting my own share in, and views respecting the paper has got about, owing to the notice in The (lozette. published " with authority "—the authority I pro- Bume, of yourLordsiiip. I know you will be pained to learn that the first intimation Mr. Prime received of his suspension was through the newsipaper which was handed to him by a friend. I am, my Lord, in very deep sorrow, Your faithful HiTvant, EDMUND WOOD. The Most Rev. the Lord Bishop of Montreal, Metropolitan, &c., &c. * Laohinb, July 1th, 187L Mt dear Mr. Wood, — You have my full consent to publish the corres- pondence which has taken place between us, provided you still think it desirable. I gave a friend authority to do so if necessary, stating at the same time my extreme dislike to parade these matters before the public. The result was the insertion of the paragraph to which you allude, and which I did not see until I read it in The (jazette. I am very sorry that Mr. Prime did not receive my letter earlier. I sent it on Thursday the 2'Jth, and it should have reached him the next morning, whereas the njtice in the paper did not appear till Saturday. Believe me, Very faithfully yours, A. MONTREAL. The Conrniunicants at 8. John's numberea last Easter, 2^.' ,, ,., ^ * The Church, a building of the most homely and humble description, holds about 850, excUicivt of the Choir. .. r- * = oioai cq • li.a Total Oflertory, for year ending Easter, was ^^-l.??-!*? Collect<'d for arrears of Income • ;//•;/• '*^-'^ Collected for Charitable purposes in connexion with the Church— Free School, Sunday School, Dorcas, &c 350.00 1|i3079.39 A statement of Services maintained throughout the year, will be louud on the back cover of this Pamphlet. v/ >- \ A ULE WHAT WE MUST BELIEVE :-A SUMM. " WITHOUT FAITH IT IS IMPOSSIBLE TO PL There is only One True God. (Deut. vi. 4.) There are Three Persons in One God, the Father, the Son, and the Holy Ghost, and these Three are One. (IS. John v, 7.) God made Heaven und Earth and all things therein. (Rev. iv. 11.) He created the First Man holy and upright. (Gen. i. 27.) Thij< man sinned. (Gen. iii. 17.) By reason of this sin, sin came upon all men. (Rom. v. 12.) We are all born in original sin. (Ps. li, 5.) We aie not able to make ourselves holy and righteous again. (Job xiv. 4.) Our sin deserves punishment. (Ezek. xviii. 4.) God the Son came down from Heaven to die as a sacrifice for man's sins and to give us holiness again. (Gal. iv. 4, 5.) He became True man. (S. John i. 1 1.^ He took a real Body of the Holy Virgin (S. Luke i. 35.) And was named Jesus. (S. Luke ii. 21.) In this Body He d^ed on the Cross for our sins. 1 S. Put. ii. 24.) He rose again. (Rom. iv. 2-3.) He then sent His Apostles to call all men back to holiness (S. John xx. 21.) : FlrstJn, by teaching men to believe in Him and to love Him. (Acts xvi. 31.) Secondlji, by giving them His grace, or aid to make them holy again. (2 Cor. v. 18.) He then ascended in His Body \o Heaven. (S. Luke xxiv. 51.) And sent God the Holy Ghost to give His Apostles power to do OS He had bid them. (Acts ii. 33.) Jesus still lives in Heaven to intercede for us. (Heb. vii. 25.) Jesus, through His Apostles and Ministers, s< nds us His grace and holiness by means of the Sacra- ments. Baptism saves from original sin. (Actsii. 38.) Holy Communion feeds our souls with Christ's real Body and Blood. (S. John vi. 51.) Confirmation gives us the gifts of the Holy Ghost. (Acts viii. 14-17 holin( (2 Til and r* Churc becauf Apost Churc stead, not tr G willb J will r Chrisl Hell. XXV. ' i]i( Oh, Saviour of the world, Wlio by Thy Cross and precious Blood hath redeemed us, save us and help us, we humbly beseech The^', O Lord! Soul of Jesus ! once for me Offered on the shame lul Trexi, Heal, and make me by that cure Pure, as Thou Thyself art pp.re; Thou, of Life the Fountain fair, Draw me in and keep me there. Blood of Jesus — Crimson Sea! Glorious as eternity. Fathomless — alone — subliine. Boundless Bath of human crime ; Me, the leper, vile and mean, Plunge me in, and make me clean. BEHOLD HOW HE LOVEI SUBELY HE HAS BOBNE OUI WHAT WE MUST DO:-A SUMMAR •< FAITH WITHOUT WOBKS IS DEAD.' DAILY PRAYERS. Morning. — When you first awake, make the sign of the Cross ; thank God for your night's rest, and command the day to Him. All glr^y be to Thee, Lord! Vouchsafe to keep me this day vnthmit sin. Rise from your bed saying : In the Name of the Father, and of the Son, and of thv Holy Ohoat ! When you are dressed, kneel down, and sa^-^ the Lord's Prayer, the Creed, and Glory be to the Father, &c. Offer all you are going to do at work, at school, or at home, to the greater glory of God. Let every ' mine he this dau arc " ' Queei to all \ in un( OF LIFE. SUMMARY OF CHRISTIAN DOCTRINE. IMPOSSIBLE TO PLEASE GOD."— Heb. xi. 6. ,the Man arae lake .). ;ain. (S. sins. k to 31.) ided >wer 25.) Lcra- •ist's viii. 14-17.) Absolution cleanses our souls from sin after Baptism. (S. John xx. 23.) Matrimony gives holiness to the married state. (Eph. v. 31, 32.) Holy Orders gives grace to the ministers of Jesus Christ. (2 Tim. i. 6.) Unction gives grace to the sick. (S. James v. 14, 15.) Those who believe in Jesus Christ and receive His Sacraments are called His Church and His Body. (Eph. i. 22, 23.) There is only One Church. (Eph. iv. 4.) This Church is Holy, because it makes men holy. (Eph. v. 2 .) It is Catholic, because all men are called to it (S. Mark xvi. 15), and it teaches all truth. (1 Tim. iii. 15.) It is Apostolic because it was founded by the Apostles, and is ruled by their successors. (Eph. ii. 20.) The Church can never be destroyed. (S. Matt. xvi. 18.) The ministers of the Church are to us in Christ's stead. (2. Cor. v. 20.) We must obey them. (Heb. xiii. 17.) If we refuse to hear the Church we are not true Christians. (S. Matt, x/iii. 17.) God wishes all men to be saved. (IS. Tim. ii. 4.) Those who come to Christ and His Sacraments will be saved. (S. Mark xvi. 16.) Those who refuse will be lost. (Heb. x. 28, 29.) Jesus Christ will come to earth again (Acts i. 11) to judge nil men. (2 S. Tim. iv. 1. All the dead will rise to life again, and will come to judgment. (Rev. xx. 12.) Those who have loved and obeyed Christ will be taken to Heaven. (1 Thess. iv. 16, 17.) Those who have not done so will be sent to Hell. (S. Matt. viii. 12.) The good will be /or ever in Heaven, and the bad /or ever in Hell. (S. Matt. xxv. 46 ") »LD KOW HE LOVED US. IE HAS BOBNE OTTB OBIEFS. Water, from the sacred Side Of my Saviour crucified, Blending with the purple Gore, When His Agony was a'er ; Flow in mercy, full ^nd free, Flow for sinners, floAfr for me. Holy Jesus ! Lord of Heaven ! Hide me where the Wound was given. Piercing through Thy Heart Divine ; Hide me there, and make me Thine. Thou my only re. t shalt be ; Never let me fall from Thee ! Amen. We therefore pray Thee help Thy servants, whom Thou hast redeemed with Thy precious Blood. MMARY OF CHRISTIAN PRACTICE. T WOBKS IS DEAD.''-»S. James ii. 26. and the wery mer. DUTY TOWARDS MY NEIGHBOUR; Our duty towards our neighbour is summed up in the last six Commandments : V. Honovr thy father and thy mother. We must reverence and obey our Parents, our Priest, the Queen, ouv master or mistress, &c. VI. Thou shalt do no murder. We must hurt nobody by word or deed, but must be gentle and kind to all, even to our enemies. VII. Thou ahalt not commit adultery. We must be pure in thought, v/ord, and deed, and never join in unclean deeds or words with any one. i When you are clresstj«ifKneel down, and say the Lord's Prayer, tne Creed, and Glory be to the Father, &c. Offer all you are going to do at Tork, at school, or at home, to the greater glory of God. Let every thouglit, word, and deed of mine he this day arceptable in Thy sight, Lord, my Strength and my Redeemer. Think what temptations you are likely to meet ; what sins the Devil is likely to try to make you commit. Pray to be delivered from them. Deliver me, Lord, from, mine enemies, for I flee unto Thee to hide me. Teach me to do the thing that pleaaeth Thee ! Pray for your Parents, RelationH, Friends ; for your Priest, the Church, &c. Send them help from Thy Holy Place, Lord ; let not the Wicked One come near to hurt them. Pray also for the faithful dead. Grant, Lord, that they may find Thy mercy at the la^st great day. Make acts of Faith, Hope, Charity and Contrition. my Ood, I believe in Thee ! O my God, I hope in Thee! my God, Hove Thee with all my heart I I hate my sins for Thy sake. Try to read some portion of '^od's Holy Word, or of some pious book. Thy Word is a lantern to my feet, '.nd a light unto my paths. At Meals. — Before each meal, make the sign of the Cross, and say : " Ble8$ ua, Lord, and these Thy gifts, of which, by Thy bounty, we are no:'.i abottt to partake. Through Christ our Lord. Amen." After each meal, make the sign of the Cross, and say : " We ihank Thee, Alnighty God, for these and all Thy benefits, Who Uvest and reignestfor ever and ever. Amen." Mid-day. — At noon, try to call to mind how you have acted since the morning, and commend your- self anew to Jesus Christ. By the Mystery of Thy Holy Incarnation, by Thy Cross and Passion, Good Lord, delivei' us! . During the Day. — Try often to offer what you are about to Jesus Christ. My Jesus, I will do all for love of Thee ! Evening. — Before you go to bed, kneel down ; make the sign of the Cross ; remember you are in God's sight. Thou, God, seest me ! Remember all the blessings God has given to you during the day. What are they ? Health, Food, Safety, Grace, &c. Bless the Lord, my soul, and forget fwt all His benefits ! What sins have you fallon into during the day V Have you been proud, impure, angry, greedy, idle — in thought, word or deed, at home, at work or at school ? Turn, Lord, Thy Face from my sins, and blot out all my misdeeds. I confess my sin. Create in me a clean heart, O God ! Commend your own soul, and the souls of all you are bound to pray for, living or dead, to the care of God. Thou Lord of the living and the dead, give grace to the living, and rest to the departed. Into Thy hands, Lord, I commend my spirit. Say the Lord's Prayer, the Creed, Glory be to the Father, &c. When you lie down in bed, remember your last end, sign yourself with the Cross, and say : " In the hour of death and the Day of Judgment, Good Jesus, deliver me by Thy Cross and Passion." Advice. — Try every day to be present at the celebration of the Holy Sacrifice ; or at least to assist at some Office of the Church, in the morning or in the evening. If you canuot do this every day, do it as often as you can. Ivyill bless the Lord at all times ; I will offer the Sacrifijce of Thanksgiving, and will call upon the Name of the Lord. VICES AND VIRTUES. Everybody has some particular vice or sin into which he falls more easily than into any other. You ought all to know what your besetting sin is, that you may pray against it every mornir.^, and watch against it all day. You must try to gain from God the virtue contrary to this fault. Thus : If you are inclined lo pride, you must strive after humility, and so forth. DUTY TOWARDS GOD. Our duty towards God is briefly summed up for us in the first four Commandments : — I. Thou shalt have none other gods before Me. We must love and obey God before all, and ought to be ready to die sooner than to offend Him. II. Thou shalt not make to thyself any graven image. We must not give the honor due to God to any creature, and must pay to Him all due worship and service. III. Thou shalt not take the Name of the Lord thy God in vain. We must reverence all that specially belongs to God, His Word, His Church, His House, His Priests, &c. I Y. itemember that thou !.eep holy the Sabbath Day. We must not work on Sundays and chief Holi- days, and must attend the Divine Service, especially the Holy Sacrifice. VI. Thou shalt do no murder. We must hurt nobody by word or deed, but must be gentle and kind to all, even to our enemies. VII. J7iou shall not commit adidtery. We must be pure in thought, word, and deed, and neve join in unclean deeds or words with any one. VIII. Thou ahcdt not steal. We must be true and just in all our dealings, giving to all men their due. IX. Thou shalt not bear false witness. We must never lie to anybody about anything. X. Thou shalt not covet. We must never wish that others may be hurt for our benefit, or be discon- tented at our own lot because we think others more fortunate than we are. THE SACRAMENT OF THE ALTAR. This Holy Mystery is both a Sacrifice and a Sacrament. I. A Sacrifice — Wherein the Body and Blood of Christ are offered for all, the whole Church, living and dead, under the forms of bread and wine. As a Sacrifice you should attend it every Sunday and chief Holiday at the least, and every day if you can. my God, I desire, in this Holy Sacrifice, to show forth hifore Thee the precious Death and Sacrifice of my Lord, Thy Son, our Saviour Jesus Christ. For the sake of that His most sacred Passion, have mercy upon all Thy Church, living or dead. Always have some particular grace or favour to ask of God at this Holy Sacrifice; this is called special intention. II. A Sacrament — Wherein the Body and Blood of Christ are verily and indeed taken and received, under the forms of bread and Wine. As a Sacrament, you ought to come and receive It as often as your Priest advises, for It is the Food of your soul. The Church commands that all must receive It at Easter, and twice a-year besides. my Jesus, I am going to eat Thy Flesh and drink Thy Blood in this Holy Mystery, for the salvation of my soul. I believe that Thou art really present. I hope for Thy grace ; Hove Thee for Thy love for me. I hate my sins. Come to me, Jesus, and make haste to help me. Before you receive the Holy Communion, you must have a conscience clear from mortal sin (See "Confession"), and you must fast from the midnight before you receive It. Spiritual Communion — Is desiring to be fed with the Body and Blood of Christ when you are not able to receive the Holy Sacrament of the Altar. Make an act 3f Spiritual Communion every day ; and, whenever you attend the Holy Sacrifice, with receiving. my Jesus, feed me with Thy Flesh and Blood in my heart, cdthough I cannot now receive Thy Sacrament with my mouth. CONFESSION. The Church directs all those whose consciences are burdened ivith sin to open their grief to some qualified Priest. Every mortal sin is a burden too grievous to be borne by a well-regulated and tender conscience. The reason why you should confess your sin to the Priest is, that he has Christ's authority committed to him to absolve you frc i all your sins. Whenever, then, you are so unhappy as to have defiled your soul by mortal sin, go, show thyself to the Priest, and especially before the Holy Communion. Your Confession must be made with a contrite heart, or the absolution will do you no good. my God, Hove Thee, and therefore I hate all my sins, and will hate them for ever. You must hide no mortal sin J if you do so, you show that you are not sincere, and you render your Confession worthless and evil, as you keep back part, while you pretend to reveal all. O my Ood, since I was not ashamed to sin in Thy sight, I will not blush to declare all my guilt to him v)ho, though Thy Priest, is my fellow-sinner. You must go to Confession with a full purpose of making amends. O my God, I will cheerfully bear all the punishments Thau sendest me for my sins here; only save me, and let me love Thee for eternity. SICKNESS AND DEATH. I. Sickness — Is often sent, either as the penalty of sin, or as a chastisement for careless living. When on a aick bed, do not wait till you are too ill to speak or think ; but send for the Priest, that you may set your soul in order ; for it is to His ministers that God has committed the ministry of reconciliation. my God, I do not deserve good health; I accept this sickness at Thy fatherly hand; let it work for my sal- vation, for the sake of Jesus Christ, Thy Son. Whenever your friends are ill, persuade them to send at once for their Priest. To wait on t'ae sick and to comfort them is a work very pleasing in the sight of God our Saviour. II. Death. — This must happen to all. When it will be your lot, God only knows ; it may be to-day, this night ! Try, then, to live every day so as to be always ready. Death ^'s not an evil to those who are seeking, with sincerity, to love Jesus and to serve Him; for it takes them to Him, and away from all sin. Death is the worst of evils to those who neglect or rebel against Jesus, for it cuts off all chance of repentance from them for ever. Do not forget to pray for your friends who have died in Christ. Jesus, by Thy Cross and Possum, prepare me every day for the hour of my death, and grant mercy, rest, and light to all Christian souls departed. Amen. [Printed and Fublibbbd bt the Church Press Company [LmiTEDj, 13, Burleioh-street, Strand, W.C.