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Les diagrammes suivants illustrent la mithode. errata to I pelure, on d n 32X 1 2 3 ! t; 2 3 4 5 6 TORONTO PUBUC LIBRAItlES BEFERENCE UBRARY 'I.:, .t" M i... A •• ■ ; r %imj^ SHOULD RITUALISM BE TOLERATED IN THE CHURCH OF ENGLAND 1 A SERMON PREACHED rN CHRIST CHURCH, BELLEVILLE, BY THE RECTOR, REV. JOHN R. JONES, ON »\ SUNDAY EVENING, OCTOBER 7th, 1877. BBING A SLIGHT ACCOUNT OF SOME OF THE WORDS AND ACTIONS OF THE MEN FOR WHOM TOLERATION WAS CATELY ASKED BY THE LORD BISHOP OF FREDBRICTON. PUBLISHED BY REQUEST. if" ■ BELLEVILLE : l*Rir)T£D AT THE INTRLlIttENCER STEAM PRINTING HOUSS. 1877. 0h}^ v*'m\i .-.l^J^jU^J.Al'WL^^l^ji .. ..ISSatv* 67 SHOULD RITUALISM BE TOLERATED IN THE CHURCH OF ENGLAND i A SERMON PREACHED IN CHRIST CHURCH, BELLEVILLE, BY THE RECTOR, REV. JOHN R. JONES, ON SUNDAY EVENING, OCTOBER 7th, 1877. '^ • > > 'S BEING A SLIGHT ACCOUNT OF SOME OF THE WORDS AND ACTIONS Ol- THE MEN FOR WHOM TOLERATION WAS LATELY ASKED BY THE LORD IIISHOP OF FREDERICTON. PUBLISHED BY REQUEST, BELLEVILLE : ^'RBNTED AT THE INT^ELLIOENCER STEAM PRINTING HOUSE. 1877. V^ ■:, ( V / (« I! Petbr, II. I. — "But there were false prophets also among the people^ even as there shall be false teachers among you." It is the pride and glory of the Church of England, that the- platform upon which her true members stand, is a broad and liberal one ; that (unlike some other denominations) allowance is^ made for certain schools of thought, which differ somewhat from each other in their interpretation of portions of Scripture, parts of the Prayer Book, and the rules and regulations of the Church, While Rome does not make any allowance, but openly con- demns private judgment by her claim to infallibility ; while (like her) some Protestant and professedly liberal denominations put the dictum upon, and, if necessary, expel the unfortunate member who may in the slightest degree presume to differ from their preconceived ideas of theological truth; the Church of Eng- land claims to be, and is in very fact, a liberal communion, making fair allowances for every opinion that can even pretend to a foothold upon her comprehensive platform, and giving due weight to the utterances of the various schools of thought, that are embraced by her extensive boundaries. For this reason we find her clergy and laity divided into three great sections, {patttes if you will,) viz. : the "Evangelical," the " High Church," and what is now generally known as the "Broad Church." Every man of common sense, must admit the exist- ence, within the pale, of these three parties ; must also admit their recognition by the Bishops and Church as a body, and acknowledge that they meet, and in many things work more or less together, though at times one may rather severely censure and criticize the ways and actions of the other. To show you how it is possible for these parties to honourably maintain their position in the Church, and as^an illustration of the scope allowed for private judgment, allow me a'few examples,, though many such could be given, — :y (a) To be an honest member of the English Church, a man must believe in Episcopacy^ but can take various views as to its power and authority ; one simply allowing it as a most desirable form of church government, but not necessarily Divine ; another ibeing a firm adherent to " \postolic Succession" and the Divine commencement and continuation, as links in a chain, of the orders of Bishops, Presbyters and Deacons. i (b) A true Church member must believe in Infant Baptism, .but can take t^o or three different views, as to the efficacy of Baptism, or the sense in which the word regeneration is used. 'J' '<" (c) The Sacrament of the " Lord's Supper" is per se an article of the faith, but on the spiritual benefits derived from, and the express nature of the Sacrament, there are held and allowed, different opinions. But be particular to observe, that, while a certain range is allowed for liberty of thought, there is a //;;/// / a line so distinctly marked by the Church, that the most casual observer cannot fail, to distinguish it, and which if a man oversteps, he ipso facto excommunicates himself j and though, by a law quibble, he may maintain his office and position, or like Bishop Colenso, who .actually excommunicated, holds on to the temporalities of his ;See, — he is in reality no more a true member of the Church of England, than the most extreme dissenter that ever lived. It now becomes my duty, to give as examples, a few instances, in which the line marks off" forbidden ground. (a) Respecting the Lord's Supper, concerning the benefits and nature of which, differences of opinion are, as I before remarked, allowed to a certain extent, — the Church distmctly states, that, — "Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy writ ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions." "The Sacrament of the Lord's Supper was not by Christ's ordinance .reservi.i, carried about, lifted up, or worshipped." — Art. XXVIII. Again, — ','♦ ** The sacrifices of Masses, in the which it was commonly said, that the Priest did offer CI. 'Jt for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits." — Art. XXXI. Once more, at the conclusion of the communion service, we find the following: — ' • No adoration is intended, or ought to be done, either unto the Sacramental' Bread or Wine there bodily received. " , There is no mistaking the drift of this language, nothing could be plainer or more distinctly stated ; so a man going openly in* violation of the above, and teaching what is thereby condemned, has no right to call himself a member of the Church of England, or remain within her communion. (b) Again, with regard to the state of departed souls, whatever views may be held, we find the following, amongst other doctrinesj- absolutely condemned by the Chu*oh : "The Romish doctrine concerning Purgatory, Pardons, Worshipping and' Adoration, as well of images as of reliques, and also invocations of Saints, is a fond thing vainly invented and grounded upon no warranty of Scripture,, but rather repugnant to the Word of God." — Art. XXII. Then in strong opposition to the Roman doctrine of " Justifi- cation by works." We have the following stated, as that of the- Church of England : " We are accounted righteous before God, only for the merit of our Lord and Saviour-Jesus Christ by Faith, and not for our own works or deservings ; wherefore that we are justified by Faith ONLY, is a most wholesome doctrine- and very full of comfort. " — Art. XI. »;,,:; " Gbod works which are the fruits of faith, and follow after justification,, cannot put away our sins. " — Art. XII. Numerous such like instances, where the Church has spoken decidedly, could be given, but these will answer my purpose, as time will not allow of my bringing all forward. One point now, I unflinchingly maintain, which is this :^ No honest man, standing upon the theological platform of the English Church, will think of preaching, within her pale, the doctrines held by her to be false, and openly repudiated in her Articles* nor will, on the other hand, neglect enforcing the doctrines pr .6 scribed. If he does either the one or the other, he has no right to remain, or be allowed to remain, within her communion. Allow me also to remark, that all sincere churchmen are ^agreed in opinion respecting the Reformation — neither the " High Church," the " Evangelical," or the " Broad Church" ischools, will call the Reformation "a mistake." They may not agree in sentiment with every Reformer, or i^pprove of every act done ; but all will maintain, that the Reformation, as an event in the history of our Church, was one of the most glorious that ever happened her communion, in its thorough purification, from all that we consider worse than useless in doctrine and ceremonial, and its establishment in our midst of ^^ civil and religious" liberty. But I come now to a certain class, that hold on to the tempo- Talities of the church, and. call themselves churchmen, though there will be no difficulty whatever, in proving, from their own words and actions, that they are nothing more than ^^ false teachers" who have as much right to remain, and as good a claim to the title, as any Colenso that ever took part in her services. The men, who make up this class, have, from their teaching and practices, shown themselves little better than " wolves in sheep's clothing." They have set at defiance all law, showered tirades of abuse upon every one bearing the name of Protestant ; split up families ; ruined congregations ; published obscene and lewd books; have had no hesitation in denouncing the Reform- ation, as the greatest mistake that ever happened ; and, by both open and underhand practices, are boldly endeavoring to bring the church back to the darkness of medisevalism ; men, who openly preach the doctrines of Rome, while eating the bread of a Protestant Church. , . I refer to the modern Ritualists. A few extracts from their writings, and a short account of some of their present practices, will show what claim they have to true church membership. Going a few years back in the Ritualistic history, we come to a lecture on Innovations, delivered by Dr. Littledale, in which he designates our Reformers as ''A set of miscreants and utterly unredeemed villains." I i!. f t. We also find one of their organs, the Church News, of Fib 19, 1868, saying as follows : " What we should like to know— Has the Church of England to do witb the Spirit and princip/^s of the Reformers, except to get rid of them as sooa as possible? We will have nothing to do with such a set." Another paper, the Union Review, «ays : "The work going on in England is an earnest and carefully organized attempt on the part of a rapidly increasing body of priests and laymen to bring our Church and Country up to the fu!l standard of Catholic faith and practice, and eventually plead for her union with the Av ? Q. — How can we be freed f om sin after Baptism ? A. — By Absolution. Q. — What is Absolution ? A. — (Vo:i^i •5ness of sins. '■ . ' (?.—Whr :. 1/5 give you Absolution? ' ^ ' , ' '^ ■ A.~''l\<: iViost. .,>..';.' (/. — W-.l; i« necessary before we receive it? , ^ .^. — Ff.a^nci. ...... ,,' (). --How can we insure Penance ? A. — By confessing our sins. ;' . ' r ' Q. — What is it to confess our sins ? A. — ^To tell them one by one. V* Comment is unnecessary — there we have transubstantiatibn,. Penance, Priestly Confession and Absolution openly taught , the fact speaks for itself, and clearly shows that no toleration should be shown these men, by a Protestant laity and clergy. Almost everything, in the shape of literature, we find stealthily poisoned with their dangerous dogmas. The following quotations, are from a Ritualistic historical work, introduced some years ago, as a text-book, into a Canadian Evan- >♦/ I i' ♦', >♦/ 9 gelical Divinity College ; but has been wisely rejected for some time. In speaking of the primitive church, it says : "The Holy Eucharist was to the Church then as it is still, the chief act and centre of Divine wotship. In this new sacrifice the Apostles showed forth and pleaded before God, the one sufficient sacrifice, which they themselves had seen once offered." "The ritual of the early Church naturally gathered round the Holy Eucharist as the central Act of worship."— Blaxii's Key to Ancient Church History, pages 14 and 56. , But enough of these doctrinal quotations, to prove that they do not in reality belong to our Protestant Church. So let me now give you a slight sketch of the services, these would-be priests are so fond of holding, and see how much in accordance they are, with ..he genuine Anglican customs. > - If you attend the services, of a High-Church clergyman, or congregation, you will not find a vast amount of difference be- tween them, and those held by the Low Church party. You may probably see a few more emblems, and a little more decoration about the building, than the strict Evangelical would admire. You may find the service partly choral, but that practice is also followed in many of the other churches ; neither is it a point upon which a clergyman should (in my mind) have any dispute with his people. Some like a little more music and singing such as chanting the Psalms and responses ; others are better satisfied v/ith a plain service, like our own. I think it is a very foolish thing, for any one, to make this a matter of principle. If the majority think they can worship better with the one service than the other, by all means let them have it. The cliief differ- ence, you may find, between the High Church and Evangelical, will be in the preaching, when more stress is usually laid by the former, upon the importance of the various services, the minis- try, and a little more upon the benefits and nature of the Sacra- nients, than is the case with the latter. But a Ritualisv and his service, is beyond anything you can imagine for the Church of England. Here is an account of a communion service (the mass of the Ritualist) held at St. Peter's, London Docks, England, a few weeks ago, as given by the correspondent of the Standard : I 10 " The Vicar and assistant Priesits wore vestroents of pea-green satin, relieved by trimmings of marone velvet. At the early portion of the service, four large candles at either side of the altar were lighted, but when the act of consecration was approaching two additional large candles and sixteen smaller, seven at each side of the ahar, were lighted, so that twenty-two lighted tapers blazed upon the Communion Table, when, amid clouds of indsnse, Mr. Ix)wder elevated, for the adoration of his flock, the Sacramental elements. At the proper time for announcements, Mr. Lowder stated that those wishing to come to confession should leave their names at the Church, and he then asked the prayers of the faithful for the rest of some departed souls. " The congregation exhibited all the signs of great devotion, every one bowing down low at the elevation, when, en the altar steps, the choristers lang hand-bells, and outside the bell of the church tolled loudly." Well, some may say, that is in England, and is bad enough, but surely in this country, they have never ventured so far? Never indeed ! Why, you will find very nearly as bad in Montreal !* while in Toronto, a few would like to come out in full "Mt'/Zinery if they could safely do so, but read the account of the Press excursion, as given in the Belleville " Ontario Chronicle" of Friday, August 24th, 1877, and vouched for as a correct state- 1 ment: " Being in the City of Charlottetown, Prince Edward Island, and being anxious to attend morning service, we enquired for tlie English Church. Having been directed, we repaired thither, and upon entering the Church we thought we must have made a mistake, that we had gone into a Catholic Church. Such, however, was not the case. The service was thoroughly Ritualistic or rather we should say Komish. During the celebration of the Communion, the Rector officiated clad in the vestments of a Priest. He wore over his surplice a green chasuble and colored stole, during ihe celebration 48 candles were lightiid on and about the altar, wliich was highly and elaborately ornamented. Four clergymen were seated within the chancel and the officiating clergyman was attended by two young lads who continually kept moving about him and bowing before the altar. The wafer bread and chalice were elevated, as we presumed, for the idoration of the worshippers, who were continually ctossing themselves during the service. The service being ended, the choristers, acolytes and clergy marched out in procession, preceded by a young man Ijearing a cross. " And yet these are the Uaitors^ that a Bishop of the Church of England, a few days ago, in a sermon preached before the -Chttrch of St. John the Evangelist. d . 11 *** Provincial Synod" in the Protestaht Cathedral at Montreal, asked toleration for / You are perhaps surprised, that I, a young Presbyter in the Church, should say a word against that sermon, or speak disparagingly of anything a Bishop may choose to advance, but thank God for the Church of England's liberal boundaries, that do not bind our tongues in this respect, and though ^I may be censured for the act, I have no hesitation in warning my people against the dangerous teaching of that sermon, which is being so largely circulated throughout the country. One question asked me at my Ordination included the words — " Will you be ready with all faithful diligence, to banish and drive away all erroneous and strange doctrines contrary to God's word ?" To which the answer was, " I will, the Lord being my helper." So, if I neglect, at the present moment, to warn you against that sermon, and the party whose claims it advocates, I would consi- der myself answerable to the Almighty for a violation of my most solemn promise. ., ,., , • , , ,< • ,. .1 "Why," says the Bishop of Fredericton (the author of the sermon alluded to,) "why," ^^ if those who call themselves Evan- gelical — if those who call themselves High Churchmen, and those tiho suppose tJumselves to be men of broader sympathies than their bretliren, can ivork together in the same church for tlie common weal^ in Synods, in Conferences, in Congress, at Consecrations and Holy Communions, why should the Ritualist be excluded T Because, as has been shown from his own words and actions, the Ritualist is not a Churchman at all." He has proved himself in sympathy with another communion, and what true Churchmen ask him to do is, Go there ; leave us alone. 1 The Bishop feels deeply for the poor persecuted Jeniits, and will not justify any harsh or uncharitable expressions toward them. He makes, as he says, ""great allowance fot the feelings of men who, thoroughly in earnest themselves, devoted to hard and often ill-paid wotk, seek to attract and to christianize rude and half heathen populations; and having succeeded in this arduous task, and made up congregations of most promising materials, who are devoutly attached to their pastors, and delight 12 in a service in which they can all join^ find themselves persecuted by people who send hired spies to watch, not to worship, in their churches." The Bishop is quite correct in his statement, as to the Ritualists having "made up congregations, devoutly attached to their pastors," and who " delight in a service in which they can all join." But unfortunately for the Church of England, few of these congregations are within her communion. We may thank the Ritualists, for helping to build up, and sending reinforcements, to the ranks of the Presbyterians, Baptists and Methodists, for the " Reformed Episcopal" denomination, and the many other sects he has been so zealous in building up, not to mention the thousands, he has sent over to Rome; while so far as the experience and observation of most people go, the Church of England when taken in hand by Ritualism, has in most instances quietly rotted out. Time will not permit my taking up the whole of this notorious defence of men, whose words and deeds have shown them utterly unworthy of the confidence of true churchmen, or indeed good people of any denomination. We can respect the honest Roman Catholic, you can grasp his hand, with the confidence of knowing what he is, but can we do that with the man who, is endeavouring to impose upon us ? indeed no ! If the Ritualists were honest, they would, believing as they do, that Roman doctrine is right and Protestantism wrong, — go over to the Roman Church, or at least leave the Church of Eng- land, like that good man, yes still, (I believe,) a good man, if he is a Roman Catholic, the Rev. John Henry Newr.ian, or the pres- sent Cardinal Manning, and many others. We can at least give these men the credit of sincerity, even if we hold them grossly mistaken, but the Ritualist, overturner of our religion and mor- ality/ Shame to the Churchman who shows him any quarter : — In the lace of all their unlawful actions — in the face of, tlie numbers they have driven from the Church — in the face of their late immoral, loathsome publication, the ** Priest in Absolution," we are surprised that any one, (especially a Bishop,) should plead for such men. The Bishop of Frcdericton, has not only proved 13 himself a Ritualist of the worst stamp, and by his sermen virtually read himself out of the Ptotestant Church of England, but any man, who takes that document as a specimen of church, teaching, and confesses compliance with its sentiments, places himself on the same list, and countenances the upholders of the ^^ Priest and the altar, the sacrifice of the Mass, the confessional, penance, and last but not least, *' The Priest in Absolution.'" Yes, places himself on the list with Teachers /a/j^ to the principles and doctrines of the Church, who would, by their "priestcraft," subvert and destroy, not only the foundations of our Protestantism, but the peace, unity and welfare which should prevail in every christian congregation. My brethren, if I have spoken rather strongly, pardon me, but I feel there is much at stake, and the time has now come, when a man must take a stand one way or the other. There can be no compromise ; so while some may see proper, to scatter through- out the country the poisonous seeds of Ritualism, under the shelter and with the aid oi Episcopal utterances, I must be allowed to proclaim to my people, my humble but solemn protest, against the same. Beware then, of ihe^Q false teachers who shall be among you, as there were false prophets amongst those of olden time. Note. — The reader is referred to the Toronto Mail, of Wednesday last, — English News Cohnnn, for an example of the "Second Rejortnation,''' some of these men would bring about, in the Church.