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^«J«=#-^«^«-'3g^^'^^>^^ 
 
 RITUALIgTie TEA6HIN6 # 
 
 NOT THE 
 
 leaching of th«( |/|itrcl| of j ^nglaiul ^j 
 
 BKING THE SUBSTANCE OF 
 
 rw@ ^MmMQMB^ 
 
 Preached at St. PauVs Church. 
 
 BY 
 
 REV. D. f[tzgp:rald. 
 
 REVISED AND PUBLISHED BY BEaUEST. 
 
 CHAULOTTETOWN: 
 
 " PATRIOT " BOOK AN!) JOB PRINTING JIOOMS. 
 
 1872. 
 
 crs**^.* 
 
 I*riee ^inepence. 
 
'^. -'y^flf&t:7^. 
 
 1 
 
 .sal 
 
 Ika 
 
 IS 
 
 of 
 
 OCA 
 
 bo I 
 
 aiil 
 111 
 
 Ol' 
 
 bel 
 
 -tl 
 
 Tjj 
 
 oil 
 
 Oil 
 oil 
 
 1)1 
 
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 FPT Wf- 
 
 Teaoliing of the Ghupoh of England. 
 
 Ikloved, when I f/ave all dilif/ence to icrite unto you of the common 
 nalvalion, it vxis needful for me to write unto you, and exhort you 
 that ye ahonld earnestly contend for the faith which loas once delivered 
 unto the saints. — Judk i : 3. 
 
 And let ours also learn to maintain good works for necessary uses, 
 'that they he not unfruitful. — Titus iii: 11. 
 
 Tiii<: subject to which 1 would direct your attention, brethren, 
 is '*Our duty to our Cluirch as a sound branch of tlic Church 
 of Christ." Its inijiortancc will require your careful attention, 
 and, probably, a little longer portion of your time; but, as 
 occasions like the present seldom occur, I trust you will readily 
 allbrd both the one and the other. First, 1 have to show that 
 our church is a sound branch of the church of Christ, for if she 
 be not so — if she be wiiat the Kitualif^ts say she is, a teacher of 
 every phase of doctrine, however contradictory, and an adopter 
 of every variety of worship, however opposed to her own laws, 
 and the decisions of tlie highest legal tribunal in the land — 
 then slie is not worth contending for, not worth maintaining 
 or endeavoring to preserve. Secondly, I have to show that, 
 being sound, we have a duty to discharge towards her. 
 
 First, then, 1 have to show that our church in sound, i.e., 
 untainted with the errors of liome. Scriptural and Protestant. 
 This 1 will do, lirst, by showing some of the means that were 
 employed, and the elforts that were put forth, towards bringing 
 her to this state. Every careful and unprejudiced reader of 
 Church History must be aware that Britain was in possession 
 of Gosjiel light, that she had her own churches, ministers, and 
 bishops, and in her ecclesiastical polity and church govern- 
 
ment was iiulcpciidciit of any foreign power lor at least three 
 centuries before Auifustiue, and his band of Eomish Monks set 
 tlieir feet upon her soil. After a long and protracted struggle 
 the native church was forced to yield to the influence and arbi- 
 traiy acts of foreign missionaries, and to see her place occupied 
 by tlioio who departed from the faith and practice of primitive 
 times, and who brought in, step by step, doctrines which were 
 injurious to the morals and practices, as well as destructive 
 to the lives and liberties, of the people. From time to time 
 men lifted up their voices against thii state of things, end 
 imperilled their lives by denouncing the iniquity in conduct, 
 and the false teaching in doctrine, of those who held the high- 
 est offices in the church; and means were being continually 
 devised for enlightening the minds of the people, and helping 
 their rulers to free the nation from the spiritual tyranny under 
 which it long groaned. At length, the first effectual step was 
 taken in the reformation of the church, which may be regarded 
 as the turning point in her history, when the rights of the 
 crown were restored to the Sovereign, and he was given in 
 causes, civil and ecclesiastical, authority over all his subjects, 
 whether lay or clerical, of which he had been unjustly deprived 
 by the usurped authority of a foreign Pontiff, who claimed 
 dominion over all Kings and subjects. Many a time did the 
 nation, by its Parliament, assert the Eoyal prerogative against 
 such unlawful assumptions, yet, it was not till the reign of 
 Henry VIII, that the power of the Pope was abolished, and all 
 those rites and constitutions which had no better authority 
 than decrees from the Papal court, were rejected. Some other 
 things were done during this monarch's reign, which materially 
 helped to forward the object the reformers had in view, viz: — 
 The setting up of a pure and sound branch of the church of 
 Christ, in place of that which had so loi'g traded on the ignor- 
 ance of the people, helped to debase the clergy, and destroy 
 the liberties of the nation. 
 
 1st. Those religious houses, called monasteries, whose foun- 
 dation was laid on the superstitious conceit of redeeming 
 souls out of a fabulous purgatory by saying Masses lor them, 
 where counterfeit relics were sold for the pur))ose ol propping 
 up a false system of religion, where impostures were carried 
 on,^ and a course of viciousness of life was practised were 
 suppressed. 
 
 2d. The Scriptures, which were declared to be the sole rule 
 of faith, were translated into the English tongue, and set up in 
 all the churches, where every one who liked might read them. 
 
 I 
 
3ast three 
 
 clonks set 
 
 I struggle 
 
 and arbi- 
 
 occui)ied 
 
 primitive 
 
 lich were 
 
 )structive 
 
 to time 
 
 mgs, p.nd 
 
 conduct, 
 
 the high- 
 
 )ntinually 
 
 d helping 
 
 iny under 
 
 step was 
 
 regarded 
 
 its of the 
 
 given in 
 
 subjects, 
 
 deprived 
 
 > claimed 
 
 e did the 
 
 vc against 
 
 I reign of 
 
 d, and all 
 
 authority 
 
 )me other 
 
 materially 
 
 iw, viz : — 
 
 church of 
 
 the ignor- 
 
 d destroy 
 
 iiose foun- 
 .'cdeeming 
 lor them, 
 propping 
 ire carried 
 ised were 
 
 sole rule 
 I set up in 
 cad them. 
 
 3d. Every national church was declared to be a complete 
 body in itself, and to have power with the concurrence of the 
 Sovereign, as its head, to examine and reform all errors and 
 corruptions, whether in doctrine or worship. 
 
 4th. Liberty was given to those duly qualitied to preach, to , 
 state the terms on which salvation was to be hoped for, and to 
 instruct the people out of the Scriptures. Theio were very 
 important steps towards the accomplishment of the object 
 intended by the lleforraers, for so long as the Pope could exer- 
 cise supreme authority over all Kings and subjects, and issue 
 i his decrees, which would interfere with the rights and liberties, 
 ; yea the very lives of the people ; so long as superstitious houses 
 of an immoral character flooded the land and helped to 
 demoralize the people ; so long as the Word of God was bound, 
 and the people were not allowed to read it ; so long as the 
 church had no voice or power to correct her own errors and 
 corruptions, and so long as the people were ignorant of the 
 true way of salvation, and of the blessings of civil and religious 
 liberty, how could it be expected that any thing else but dark- 
 ness would overspread the land, and gross darkness the people; 
 how could it be su))posd that errors wliicli were the growth 
 of ages would be removed, or the national church emerge 
 from darkness to light, and freed from its impurities become 
 ojice more a sound branch of the Church of Christ. The 
 monarch who permitted these steps to be taken may have had 
 a diftercnt object in view from what the llcformcrs had, but 
 tliat is not a question for us to consider, and does not affect 
 tiie goodness or the merits of the work itself. The Kcformers 
 were thai.ikful for the privileges allbrdcd, and availed them- 
 selves of every lawful means to put their churcli in a proper 
 position before the Avorld, so that she might be a l)lessing to 
 the nation and to the souls of her people. , ,,?, 
 
 ''In the time of Henry, the lleformation was rather conceived 
 thaw brought forth. Its true beginnings are to be reckoned 
 from the reign of Edward VI, when the articles of our church, 
 and the forms of our worship, were first compiled and set forth 
 by authority.'' On the accession of Edward the friends of 
 liberty and truth made every exertion consistent with prudence, 
 and the circumstances of the times, to push forward the 
 work of tlic Reformation, and wore encouraged by the youth- 
 ful and pious monarch who entered heartily into their views. 
 
 Some of the most important steps towards the furtherance ot 
 this Avork were these : — • 
 
(!'l 
 
 I n 
 
 riiMMi III 111. 
 
 ist. Tlic Paraphrase by Krasmiis, upon the Nc^v Testamenl, 
 was set up with the Bible in every Parisli Churcli. 
 
 2(1. The First Book of Homilies, which contained Sermons 
 on various subjects, such as Heading of the Scripture, Justili- 
 cation, Good Works, Christian Love, &c., were appointed to 
 be read in all the churches. 
 
 3d. An order in Council was issued for the total removal of 
 images> and three years later another order was sent forth, 
 directing the removal of all altars, and the setting up of tables 
 in their place, as more in agreement with the nature of the 
 Lord's Supper, and for the purpose of removing from the 
 minds of the people the superstitious opinions of the Popish 
 mass, which order was made all over England and the cliange 
 universally executed. 
 
 •4th. The First Book of Common Prayer, some improvement 
 on the Latin Mass, was adopted, which book was revised three 
 years later, owing to the additional light and scriptural know- 
 ledge which the compilers had in the meantime acquired ; and 
 an Act of uniformity was passed in 1552, requiring the adoption 
 of the New Book. In the previous year, forty-two articles of 
 religion, the basis of the thirty-nine now in use, were published 
 by authority. 
 
 *' When these articles were framed," sajs one who wrote a 
 history of those times, '' care was taken both to establish the 
 positive articles of religion and to cut off the errors formerly 
 introduced in the time of Popery, or of late broached by the 
 Anabaptists and enthusiasts of Germany, avoiding the niceties 
 of schoolmen or the peremptoriness of the writers of contro- 
 versy, leaving in matters that are more Justly controvertible, a 
 liberty to divines, to follow their private opinions without 
 thereby disturbing the peace of the Church." We will take 
 occasion hereafter to reler to the very important alterations 
 that were made in the Second or Pevised Book of Edward, 
 which will clearly show that the peculiar and distinctive 
 doctrines of llomanism, which, up to the time of ivssuing»the 
 First Book, Avere held by many who took part in its compila- 
 tion, because of their ignorance and partial light, were dis- 
 carded and rejected at the passing of the Pevised or Second 
 Book, when the rulers of the church and those best competent 
 to decide upon these matters, had acquired greater knowledge 
 and additional light, which rejection has been continued in 
 subsequent revisions, so that our church, for upwards of three 
 hundred years, has renounced the distinctive and peculiar 
 errors of a system which Ritualists, at the present day, are 
 
 < 
 
 ■*<:,* 
 
 
stamenl, 
 
 Sermons 
 Jiisiili- 
 )intc(l to 
 
 inoval of 
 lit forth, 
 of tables 
 •c of the 
 from tlie 
 u Popisli 
 e change 
 
 I'ovemcnt 
 sed three 
 al know- 
 red; and 
 I adoption 
 irticles of 
 published 
 
 ) wrote a 
 iiblish the 
 
 formerly 
 ed by the 
 le niceties 
 A' contro- 
 v^ertiblc, a 
 5 without 
 will take 
 ilterations 
 ' Edward 7 
 listinctive 
 isuing-^the 
 5 com pi la- 
 were dis- 
 or Second 
 competent 
 :nowlcdge 
 itinued in 
 s of three 
 1 peculiar 
 
 day, are 
 
 endeavoring again lo 1)ring in and teach, and with the most 
 unblushing effrontery, declare to be the doctrines of the church 
 of England. To such men, and their teaching, we will not, 
 for the honor of God and the welfare of His church, "give 
 place, no, not for an hour," because we conscientiously believe 
 that their teaching and practices are illegal, sulwcrsive of the 
 truth, and contradictory to the authorized standards of the 
 church, as shown in her Articles, Homilies and Liturgy. 
 
 In the time of Queen Elizabeth, 1559, the Second Book of 
 Edward was adopted with some trivial alterations. Commis- 
 sioners were appointed to see that all images, roods, idols, 
 altars and crosses of wood in the church-yards were taken 
 away, and in place of altars a decent table was provided for the 
 celebration of the Lord's Supper. The Second Book of 
 Homilies was sent forth by authority, and the Articles of 
 religion were revised and reduced in immber to thirty-nine. 
 These articles were agreed upon by the Archbishops and 
 Bishops of both provinces, and the whole clergy in Convocation, 
 held in London, 15G2, for the avoiding of diversities of opin- 
 ions, and for the establishing of consent touching true religion, 
 with the ajjproval of the (^ueen, and were afterwards, Avhen 
 further revised, ratified by Act of Parliament in 1571. 
 
 AVhat gave rise to the drawing up of these articles, their 
 revision and subsequent adoption, was this: After the light of 
 the lleformation broke out on the continent many extravagant 
 sects sprang up, causing a good deal of disturbance, obstructing 
 its progress and bringing odium on the work ; and tliose whose 
 corruptions and mal-practices were interfered with, failed not, 
 on that account, to say that these sects were the natural con- 
 sequences of the lleformation, and of sliaking off the infalli- 
 bility of the church. To put a stop to such calunmies the 
 Protestants of Germany drew up a confession of their faith, 
 which they presented at the diet of Augsburg, in 1530, presided 
 over by the Emperor, Charles V. After their example all the 
 other churches which separated from the Church of Home 
 published the confessions of their faith, both to declare their 
 doctrines for the instruction of their own members, and for 
 repelling the slanders of their adversaries ; besides, they had 
 smarted so long under the tyranny of Popery that they wished 
 to secure themselves from it, and from all those that were 
 leavened with it, by not only publishing a formal statement of 
 their religious opinions and belief, but also giving a clear and 
 distinct denial to the peculiar and novel doctrines of tliat 
 church from which they separated. 
 
(; 
 
 Tho EngliRli Koformors had an additional objoot in view 
 when they drew up tlic articles of their faith, had them revised 
 and enacted as the law of the National (Jhurch. Thej had 
 «een how many had complied with every altera,! ion that had 
 taken i)lace in the reignaof TTeury and Iklward, and afterwards 
 became bloody persecutors in the rei^n of Mary. 
 
 Therefore, to keep such out of their body, that they miyiit 
 not secretly undermine and betray it, they published their 
 articles of faith, and required from those who should be aj)- 
 pointed to instruct the people in the doctrines of the Reformed 
 Church, a subscription to these articles, that they believed 
 them to be not contrary, but agreeable, to the "Word of God. 
 Thus was the design of the Reformation carried out, and the 
 object of the friends of Christian liberty and truth brought to 
 a successful issue, viz : to restore Christianity to what it was 
 at the first, and to purge the National Church of those Romish 
 errors and corruptions, which were the growth of ages, had 
 deadened the moral sensibilities, debased the intellect and 
 enslaved the liberties of the people. So far then as our church 
 is a Reformed Church she is sound, because, by the work of the 
 Reformation which took place in her doctrine and worship, she 
 has been purged from the impurities and corruptions which 
 had encrusted her for ages; so far as she separated herself 
 from an unsound church she is sound, because she has pro- 
 tested against the unsoundness and the unscriptnralness of 
 the doctrines which that church held from which she separated, 
 and so far as she has shown that all her standards of authority 
 are drawn from, or can be proved l)y, Scripture she is sound, 
 because she has^ declared that tiic foundation on which she 
 rests, and the rule of faidi to which she cleaves, is the "Word of 
 God, witliout which, no church can be regarded ar either 
 sound, primitive or apostolic. ' ' ... 
 
 In the reign of James I, IGOo, the canon laws or rules for the 
 better guidance of the church in a variety of minor matters, 
 — 141 in number, — (many of which are now obsolete,) 
 compiled from the synodical acts, royal injunctions and articles 
 which had been set forth during the reign of Edward and Eliz- 
 abeth, were passed in Convocation, and the Prayer Book was 
 revised by the King, and Commissioners appointed for tliat 
 purpose; but Laud, who afterwards became Archbishop of 
 Canterbury, by his influence, introduced many innoyations 
 into the church, both in doctrine and practice. In tlie reign 
 of Charles I, 1629, the Prayer Book was again revised, but 
 Laud, who sided with the King in his adoption of arbitrary 
 
 I 
 
II view 
 ro vised 
 iCT liad 
 »at lijul 
 srwardH 
 
 d their 
 1)0 a])- 
 forined 
 )elicvcd 
 of God. 
 iiid the 
 light to 
 it was 
 Komish 
 ^cs, liad 
 ect ai»d 
 church 
 k of the 
 diip, she 
 s wliich 
 . herself 
 uis pro- 
 Iness of 
 parated, 
 uthority 
 i sound, 
 liich siie 
 Word of 
 ,.- either 
 
 s for the 
 matters, 
 bsoletc,) 
 1 articles 
 iiid Eliz- 
 look was 
 for that 
 ishop of 
 oyatioiis 
 lie reigii 
 sed, but 
 irbitrarv 
 
 f 
 
 measures, tried to reverse all that the lie formers had done. 
 **The j^audy ceremonials of the llomish Church, which captivate 
 little minds, i)resen<ed strong attractions to his feeble intellect 
 and vain glorious spirit. Therefore, under his direction, a 
 systematic attempt was made to model the rites of worship 
 after those of the Papal school, and with the introduction of 
 novel ceremonies a iierce persecution was raised against those 
 ministers who difl'ered from him. Pictures, images, crucifixes, 
 and lights in the churches were patronized ; the communion- 
 table received the name of the altar ; showy dresses for ofl3,ci- 
 ating ministers were recommended, and the consecration of 
 ecclesiastical edifices was conducted with a pageantry not 
 more jiompous than mystic and superstitious. Some of the 
 distinctive tenets of Eomanism were either partially or wholly 
 held by the London clergy. A close ajjproach was made to 
 the doctrine of the real presence. Clerical celibacy was viewed 
 with favor. Auricular confession was i isisted upon. Prayers 
 for the dead were revived, and unwonted reverence was de- 
 manded for ecclesiastical persons from the laity, and for epis- 
 copal officers from inferior grades of the hierarchy." These 
 were perilous days for the church. The work of reformation, 
 which it took so many years to accomplish, was now about to 
 be undone. The church herself, in spite of the energies of her 
 best and truest sons, was again, through the influence and 
 high-handed acts of a vain glorious, and haughty prelate, 
 about to become Komish in ritual, in doctrine, in discipline and 
 in Avorship. ' 
 
 From the moment of his attaining power he acted the part 
 of a furious persecutor of those who diifered from him in 
 religious matters, and was an enemy to i)ubllc liberty. It was 
 through his influence that a new Liturgy was tried to be forced 
 on the Church of Scotliind, which at Iftst led to the overthrow 
 of Ejuscopacy in that country. His mode of conducting public 
 Avorship made it more like a niece of theatrical acting, mum- 
 mery and priestcraft, than a sober and spiritual act of 
 religious homage to the living God. His attempt to llomanize 
 the church brought on a moral revolution within her borders, 
 which led to a rebellion in the state, and his high-handed acts, 
 coupled with the arbitrary conduct of the monarch who sup- 
 ported liim, brought about the overthrow of the throne, the 
 downfall of the church, and his own execution. Yet this is the 
 man whom Ritualists admire, whose footsteps they would follow, 
 whose innovations they would adopt, and whose doctrines they 
 would teach, witli all those llomanizing acin which tended, in 
 
8 
 
 former days, to destroy the cliurcli, and briii«^" about her down- 
 fall. The errors ia doctrine and practice which Laud tauglit 
 and forced upon Ihc church are now advocated by his follow- 
 ers, wiio, with all the attractions of novelty and all the ener'iy 
 of a new-born zeal, are making every effort to lloinanize the 
 church, and to destroy, if -possible, its Scrii)tural and Protes- 
 tant ^iharactcr. 
 
 Not to enumerate all the novelties in worship, innovations 
 in practice, and errors in doctrine, which this party are endea- 
 voring to bring in, and after the example of their patron 
 saint to force upon the church — for time would fail to do so — 
 •uffice it to say, there are ])rocessions, with banners and 
 crosses, lights for the altar, midnight masses, early morning or 
 fasting celebrations of the holy Eucharist, showy vestments 
 for the clergy, various colored coverings for the altar, elevation 
 and adoration of the elements, the burning of incense, the use 
 of wafer bread for the blessed Sacrament,* mixing water with 
 the wine, auricular confession and priestly absolution, prayers 
 for the dead, the bodily presence of Christ in the elements, 
 unwonted reverence to men regarded as sacrificing i)riests, 
 mediators, and Holy Fathers, high celebrations and gaudy 
 ceremonials, and many of these are adopted in our own midst, 
 at first quietly and gradually introduced, but now openly 
 acknowledged ; and more will follow, according as the people 
 arc educated up to it, as they are blinded to receive them, 
 and their minds are corrupted by them, for they are but part 
 and parcel of one vast system, a conspiracy against the good 
 old church of England, emanating from a desire to pull her 
 down, and on her ruins plant the Laudian ilag or the Popish 
 standard, because she is too Protestant, too sound, and too 
 Scriptural for them. Since the days of the Reformation the 
 church was never placed in circumstances of greater peril. 
 Innovations of every kind upon her accustomed and lawfully 
 established worship have been made so completely, that in 
 some churches it is impossible to recognize the old service, or 
 to believe that you are really in a church of England place of 
 worship. Bad enough as it is to hear of, or to witness these 
 things, it is worse still to know that they are winked at, 
 yea, encouraged and upheld, not only by those who arc placed 
 in authority for the very purpose of guarding the interests of 
 a church whose teaching and i)ractice they solemnly declared, 
 on entering it, they would sec faithfully carried out as by law^ 
 established, but by those who say they do not approve of them. 
 
 There is no man, on entering the church, to whom, what is 
 
 ..|<^ 
 
9 
 
 r do Wil- 
 li taught 
 tbllow- 
 c ener«^y 
 iiiize the 
 I Protcs- 
 
 lovations 
 c cHclca- 
 ir patron 
 do so — 
 iiers and 
 orning or 
 vestments 
 elevation 
 ;, the use 
 ater with 
 I, prayers 
 elements, 
 g priests, 
 lid gaudy 
 vvn midst, 
 w openly 
 the people 
 ive them, 
 but part 
 the good 
 pull her 
 lie Popish 
 , and too 
 lation the 
 vter peril. 
 I lawfully 
 ly, that in 
 ervice, or 
 I place of 
 ness these 
 linked at, 
 ire placed 
 nterests of 
 ^ declared, 
 as by la^v 
 e of them. 
 1, what is 
 
 called a cure of souls is given, but must first solemnly answer 
 in the aflS.rmativc, the following question: — •' ■ ' 
 
 A- \ 
 
 %. 
 
 I 
 
 " Will you be ready with all faithful diligence to banish and drive 
 away all erroneous and strange doctrines, contrary to God's Holy Word, 
 us need shall require and occasion shall bo given?" 
 
 And are not these doctrines, which are now taught by public 
 preaching, by private instruction, and the circulation of books 
 and tracts, such as auricular confession, priestly absolution, 
 seven sacraments, prayers for the dead, and a host of others, 
 both strange ani erroneous, and contrary to God's Holy Word; 
 and yet they are taught, not driven away ; inculcated, not ban- 
 ished; encouraged and upheld, not discountenanced and re- 
 l^roved. Painful, in the extreme, is such a state of things — but 
 that is not all. The men who teach these things coolly turn 
 round and tell you that they are the doctrines of the Church 
 of England, and that they will teach them, notwithstanding the 
 decisions that have been given against them in the highest 
 
 courts of law. ,!, ' - * ;; ,Mf>- u, 
 
 It is a libel on our church to say that these are her doctrines. 
 Such a statement is contrary to fact, contrary to histoiy, con- 
 trary to her accredited standard.-;, and contrary to law. How 
 thankful, then, ought we to be that, notwithstanding all the 
 evil which Laud, of unhappy memory, inflicted on the church 
 in his day, and the dangerous extent to which his Romanizing 
 principles pervaded the country, there were, nevertheless, 
 faithful men in both church and state who preserved to us a 
 Protestant Liturgy, which we received in the last revision of 
 the Prayer Book, made in the reign of Charles H., 1661. It is 
 to this Liturgy, more Protestant in character than any that 
 preceded it, that we are to look for the true meaning of hei; 
 doctrines, taken in connection with the teaching of her Articles 
 and Homilies, and not to the 1st Book of Edward. It is this 
 ] Jturgy we received as agreeable to the Word of God, the laws 
 of the realm and of tlie church; and it is tliis Liturgy we 
 agreed to be guided by, and to use, in the ministrations of the 
 church, and none other; aiul yet the Ritualists would bring in 
 other Liturgies and unauthorized Service Books, and would 
 fain adopt the 1st Book ^ f Edward, or some Latin Mass Book, 
 '' which (say they) would win for the church the respect of 
 Christendom." Uu\ n\W..Av, ; m! \^\v^i^k 
 
 Objection lias been taken to our calling the church *< Pro- 
 testant," because she herself has not, in any formal manner, 
 adopted the title, but simply styled herself *' The Church of 
 England." Being the National Church, she could hardly have 
 
10 
 
 done otherwise, for if she called herself "The Protestant 
 Church of England," it would have been for the purpose of 
 distinguishing her from some other Church of England, which 
 was of a different character, and would Imply that there was 
 another Church of England beside herself; just as the term 
 " The Protestant Episcopal Church," in the United States, im- 
 plies that there are other Episcopal bodies in that country, such 
 as Roman Catholics and Methodists ; but though the Church 
 of England does not call herself" Protestant," she is- so in fact, 
 just as much as the Church of Ireland, or the Church of Scot- 
 land, which we know to be Protestant, though they do not call 
 themselves by that name. In fact the Church of Ireland refused 
 to be called the Protestant Church of Ireland, because she 
 would, by so doing, have destroyed her National character- 
 but has she, by so doing, declared that she is not Protestant? 
 ■ If casting off the errors and superstitions of the Church of 
 Rome, which long enslaved her ; if separating herself from it, 
 and protesting against its doctrines and decrees ; if declaring 
 that the Pope of Rome neither hath, nor ought to have, any 
 jurisdiction within the realm of England, and if helping to 
 abolish his power by a solemn act of the National Assembly, 
 entitles her to the name, she certainly deseiTes it. In what- 
 ever way we may regard the meaning of the term, either as 
 one who protests, that is, makes a formal declaration in writ- 
 ing against any public law or measure, or as one who stands 
 forth as a witness for the truth, in opposition to error, I con- 
 ceive she is justly entitled to it ; and he is neither a true friend 
 of the church, nor a believer in the real character of her doc- 
 trines, as set forth in her own standards, who says that she is 
 not Protestant, and has no right to be called so. : > : , 
 h. What church, I would ask, has struggled more, and that for 
 centuries, against the arrogant claims, and the continued en- 
 croachments, of the Church of Rome? What church has made 
 more formal and solemn declarations against the decrees of her 
 Popes and Councils? What church has given more carefully 
 digested opinions, or more weighty and scriptural arguments, 
 against the nature of her doctrines and practices? and what 
 church has produced, in the cause of truth, such a noble Army 
 of Martyrs, who have sealed their testimony by their blood, 
 sooner than acknowledge her idolatry and superstition? So 
 that if any church bo worthy of the name, she is; and he must, 
 indeed, be ignorant of her history, or himself ])0 ashamed of 
 the name, or for some reason of his own withholds it, who docs 
 not give her a title she has so justly and dosei'vedly acquired. 
 
 1 
 
 tht 
 no 
 
 ;« 
 
 a^ 
 
 m 
 
 ru 
 
 ! 
 
 on 
 
 . 
 
 da 
 CI 
 
 \ 
 
 re 
 
 i 
 
 ar 
 
 1 
 
 Sc 
 
 i 
 
 n( 
 
 Ml' 
 
 M 
 
 ca 
 
 1 
 
 Ti 
 
 m 
 
 w 
 
 1 
 
 al 
 th 
 
11 
 
 "' :' ■'' , ■.■,"'■ ' . '. .'■-- '-.* •..,'.1. 
 
 Protestant 
 nirpose of 
 iiid, which 
 there was 
 3 the term 
 States, iin- 
 mtiy, such 
 lie Church 
 • so in fact, 
 ih of Scot- 
 do not call 
 lud refused 
 ecause she 
 jharacter— 
 otestant? 
 Church of 
 ilf from it, 
 f declaring 
 I have, any 
 helping to 
 Assembly, 
 In what- 
 1, either as 
 on in writ- 
 ntIio stands 
 rror, I con- 
 true friend 
 of her doc- 
 that she is 
 
 md that for 
 itinued en- 
 h has made 
 crees of her 
 L*e carefully 
 arguments, 
 and what 
 loble Army 
 heir blood, 
 itition ? So 
 id he must, 
 ashamed of 
 t, who docs 
 acquired. 
 
 What first gave rise to the term Protestant was this : TliO 
 
 Emperor Charles V., being anxious to obtain aid from the Ger- 
 
 > man Princes against the Turks, and to check the disputations 
 
 that were carried on by Luther and his friends, against the 
 
 established religion of the country, called a diet at Spires, in 
 
 1529, when a decree was passed which, while it allowed those 
 
 ^countries which embraced the new and reformed religion to 
 
 me in the use of their privileges till the meeting of a 
 
 reneral Council, nevertheless forbid any Roman Catholic to 
 
 Jturn Lutheran, or any reformed preacher to teach any thing 
 
 l^.ontrary to the received doctrines of the church. Against this 
 
 ^lecree six Lutheran princes, the deputies of thirteen imperial 
 
 towns, and several other persons of distinction, formally and 
 
 [solemnly protested. In consequence of this protest the follow- 
 
 iers of Luther were henceforward known as Protestants, which 
 
 I name is now given to Christians of every denomination who 
 
 |either have separated from the Church of Rome, or hold doc- 
 
 Jtrines in opposition to her. 
 
 fWell does the able and learned Chillingworth, in writing to a 
 Roman Catholic opponent, speak of the religion of Protestants. 
 ;He says : — 
 
 "Know then, Sir, thiit when I say the religion of Protestants is in 
 Iprudcnce to be preferred before yours, on the one side I do not under- 
 fstand by your religion the doctrine of Bellarmine, or Baronius, or any 
 I other private man amongst you, nor the doctrine of the Sorbonne, of the 
 I Jesuits, or of the Dominicans, or of any other particular company 
 f among you, but that wherein you all agree or profess to agree the doc- 
 >| trine of the Council of Trent. So, accordingly, on the other side, by the 
 ■ religion of rrotestunts I do not understand the doctrine of Luther or 
 .Calvin or Melancthon, nor the Confession of Augsburg or Geneva, nor 
 Ithe Catechism of Heidelberg, nor the Articles of the Church of England, 
 |no nor the harmony of Protestant confessions, but that in which they Jul 
 [agree, and which they all subscribe, with a greater harmony as a perfect 
 [rule of faith and action— that is, the Bible. The Bible, I say the Bible 
 [only, is the religion of Protestants." 
 
 Our Church is not only Protestant but Scriptural. The fun- 
 [damental article upon whicli the whole Keforniation and our 
 
 yhurch depends is that the entire doctrines of the Christian 
 [religion are contained in the Scripture, and that, therefore, we 
 fare not to admit any article as a part of it till it is proved from 
 |Scripture. The Articles of our Church, whether positive or 
 I negative, are only to be regarded as true or to be believed as 
 
 articles of faith because they can be proved from Scripture, or 
 jean be shown to be plain and legitimate deductions from it. 
 
 The Scriptures were the principal guide to the Reformers 
 
 when drawing up the Liturgy, Articles, and Homilies, and in 
 [all the alterations which, from time to time, were effected ii 
 [them, though they had before them the Liturgies and Confes- 
 
12 
 
 i 
 
 sions of Faith of other churches. If, then, we find any change 
 or alteration in these Articles or Liturgy, it was becaujc those 
 who made them believed that the changes so eflected were 
 more agreeable to the "Word of God, and +he practice and 
 teaching of x^rimitive times, for just in proportion as the 
 Reformers received the light of the Gospel into their own minds, 
 and embraced the tiiith in all its purity and simplicity, in the 
 same proportion were they enabled to pat forth a clearer 
 statement of the truth, and to give to the church such a lomn 
 of sound words, as would cause those who followed her 
 teaching to regard her as a sound branch of the Church of 
 Christ. Having thus brought before you so^ne of the means 
 that were employed in bringing our church into a sound and 
 healthy condition. I have, secondly, to show you that her doc- 
 trines are sound, and, in doing so, I must first state what some 
 of the peculiar aiid distinctive, yet novel and unsound, doctrines 
 of the Church of Eome are, which our church discarded when, 
 in her reformed character, she stood forth free and independent, 
 unterrified by the threats of a foreign Pontiff— the National 
 Church of England. I have, then, to show what Ritualistic 
 doctrines arc, and I am very much mistaken if you will not 
 agree with me in believing that these doctrines are very 
 similar to, if not altogether identical Avith, the doctrines of the 
 (Jhurch of Rome. Then contrasting these doctrines with those 
 which our church holds, and has taught for three hundred 
 years, I would leave it to yourselves to judge whether they are 
 the doctrines of our church, in her Reformed and National 
 character, and whether those who hold them are not only 
 unsound and unfaithful members of her communion, but that 
 they are, by their advocacy of such doctrines, and, at the 
 same time, their persistency in saying that they belong to. the 
 Church of England, doing what they can to change her Protes- 
 tant character, and to bring her back to that state when she 
 was both corrupt in practice and erroneous in doctrine. 
 
 That this is the object which the Ritualists aim at is evident, 
 from their own acknowledged organ, the Church Times. In 
 1867, the writer of that publication said: — 
 
 " Churches lil'e St. Alban^s, Ilolborn, and St, Laiorence^s, Norwich, 
 books like the Altar Manual.the Priest's Prayer Book, and the Church 
 and the Wo7'ld, fairly represent the most advanced post yet reached by 
 the Catholic Revival in England. They are not the ultimate goal. The 
 final aim which will alone satisfy the Ritualists is the re-union of 
 Christendom, and the absorption of dissent within the Church. Nothing 
 short of that will be enough." 
 
 The writer then shows how this object may be attained. H6 
 says :— 
 
 
IS 
 
 Y change 
 ue those 
 ted were 
 ;ticc and 
 1 as the 
 n minds, 
 r, in the 
 a, clearer 
 1 a tonn 
 wed her 
 Ihurch of 
 ic means 
 mnd and 
 
 her doc- 
 liat some 
 doctrines 
 ed when, 
 3pendcnt, 
 
 National 
 litualistic 
 
 will not 
 are very 
 les of the 
 ►vith those 
 
 hundred 
 r they are 
 
 National 
 
 not only 
 , but that 
 d, at the 
 ng to. the 
 ler Protes- 
 when she 
 le. 
 
 s evident, 
 Vimes. In 
 
 's, Norwich, 
 the Church 
 reached by 
 ! goal. The 
 re- anion of 
 h. Nothing 
 
 lined. H6 
 
 "Where there is only the ordinary Parish routine, btrt, where thfe ' 
 preaching is honest and sound, let a gradual change be brought in. A i 
 choral service, so far as Psalms and Canticles are coucerned, on some 
 weeli-day evening, will train people tn like a mor«« ormite worship, and ' 
 that which began as an occasional 1 xury, wil! soon b? felt a regular,) 
 want. Where there is a monthly communion, let it be fortnightly ; 
 where it is fortnightly, let it be weekly; where it is weekly, let a ThurgJ- ' 
 (lay office be added. Wliere all this is alrieady existing, candlesticks,, 
 with unliglited candles, maybe introduced. Where these are already, 
 found, they might be lighted at Even-song. Whfere so much is attained, ' 
 the step to lighting them for the Eucharistic office is not a long one.. 
 Where the black gown is in use in the pulpit on Sundays, let it disap- 
 pear in the week. The surplice will soon be preferred, and will ouBt 
 its rival. It is easy for each reader to see how some advance, all in the > 
 same direction, can be made, and that without any oifence taken. Only 
 two things should be most carefully observed as a rule. First of all, 
 nothing s' dd be introduced witliout a plain, frank statement to the 
 people. dcondly, the innovations ought to be confined at first to 
 ■ extra services, put on for this very purpose.^' -. i, 
 
 Three years later the same writer says : — fi'-' >^i "t >rurr^(<fi*)h 
 
 *• We are bound to correct one of the speakers at the Islington Clerical ' 
 Meeting, who remarked that the Tiactarian School, whatever its good * 
 points may be, loses sight of the distinctive doctrines of the Reformation. 
 We do not lose sight of them at all. We art» bttsy in hunting them 
 down, and have no intention of foregoing the chase till we have ; 
 extirpated them. That is plain, speaking enough, we trust." 
 
 In 1866, a writer in the Church and the World says: — * ... 
 
 " Our place is appointed us among Protestants, and in a communion 
 deoply^ tainted in its practical system by Protestant heresy ; but our 
 duty IS the expulsion of the evil, and not flight from it." 
 
 Vj\ this wc see what the plan of the operations of this party 
 in the church is, and their avowed object, viz: The extirpation 
 of the distinctive doctrines of the Reformation y the expulsion , 
 of Protestant heresy^ and reunion with Christendom; ox. in., 
 other words, absorption into the Church of Rome. , ?, ■ .,i.,,j 
 
 While the Reformers at home were making altemtions in tlie 
 Liturgy, and drawing up articles of faith for the future guid- 
 ance of the clmrch, which would not only iijstruct hqr own 
 members, but separate her more and more from the errors of 
 the Church of Rome, that church was endeavoring, on the con- 
 tinent, by the decrees of the famous Council of Trent, proA, 
 tessedly to reform her own corrui)tions, ^nd declare the mind* 
 I of the church on controverted points of doctrine, but in reality 
 1 to counteract and crush the Reformation. The corruptions of 
 that church had engaged the attention of the world for centur- 
 ies, and when her doctrines were examinee!, as opportunity^ 
 olfered, by the only sure standard of Divine Truth — the Word 
 of God — she was found to be as erroneous in doctrine as she 
 was corrupt in practice. This was declared by the Albigenses 
 and Waldenses in the thirteenth century and earlier ages, by 
 AVickliff and his followers in (he fburteenth, by ITuss atid his 
 adherents in the fifteenth, and by Liithei^ and numbers of th6 
 
14 
 
 most pious and learned men of their day in the sixteenth. 
 Council after council had repeatedly declared that a reforma- 
 tion should take place in the head and in its memb(>rs ; but the 
 matter was never really taken up with a desire to see it carried 
 into e£fect; for her errors in doctrine and practice still remain, 
 and hare become, I nught say, stereotyped by the decrees of 
 the Cotmcil of Trent, in opposition to which it is not lawful for 
 any Roman Catholic to beliete, on pain of eternal ruin. 
 
 This Council has been called by Roman Catholics a General 
 Council; but as it was only a meeting composed of Roman 
 Catholic divines, presided over by the Pope in the person of 
 his legate, neither the Greek Church, nor any Protestant King- 
 dom or State regarded it as such, and have never paid any 
 deference to its canons and decrees. A recital of some of those 
 canons will show how extremely similar they are to the teach- 
 ing and practice of RrruALiSTS, ahd how opposite both ai'e to 
 the doctrines of the Church of England, when compared with 
 her authorized standards — notwithstanding the opinion of Dr. 
 Pusey, who said, at a meeting of the English Church Union, a 
 tew years ago (1866) : — 
 
 " That he believed the Council of Trent, whatever its look might be, 
 and our Aiticles, whatever their look might be, each could be so 
 explained as to be reconcilable one with the other." 
 
 If black can be proved to be white, if darkness can be 
 shown to be light, and truth and error be botli alike, then, and 
 not till then, will the Articles of the Church of England be 
 reconcilable with the decrees of the Council of Trent. If, 
 indeed, the articles of the one Church could be made to 
 harmonize with the decrees of the other, so that there was no 
 diflference worth speaking of between them, then might the 
 language of the leading organ of the Ritualists be true, when 
 it said, in 1869:— 
 
 " None but those who have reduced ignorance to a system now deny 
 that the differences between the authoritative documents of Rome and 
 England are infinitesimal—that the priesthood is the same— the Liturgy 
 virtually the sam.e, and the doctrine the same." 
 
 But, notwithstanding this dogmatic assertion on the part of 
 those whose views coincide with those of Rome, we must deny 
 its truth, and, on the contrary, assert that, on the clearest tes- 
 timony, the differences between the two churches, in place of 
 being so extremely small, are as wide as the poles asunder — 
 for the ministry, the Liturgy and the doctrines of the one are, in 
 place of being similar, in direct opposition to those of the other. 
 
 I will now show you, from their own authorized works, 
 what the teaching of the Church of Rome is, with regard to 
 
e;yrf]f-d'_ M.-~^™'^. 
 
 ■'r^^.ir.^^l^f^^f^-^:jry',rji^-^r^ • 
 
 15 
 
 xteenth. 
 •eforma- 
 but the 
 ; carried 
 remain, 
 screes of 
 wful for 
 
 • 
 
 General 
 Eoman 
 erson of 
 it King- 
 »aid any 
 of those 
 le teach- 
 h ai'e to 
 red with 
 1 of Dr. 
 Jnion, a 
 
 might be, 
 Id be so 
 
 can be 
 lien, and 
 ^land be 
 ent. If, 
 made to 
 
 was no 
 light the 
 le, when 
 
 now deny 
 Etome and 
 ke Liturgy 
 
 e part of 
 ust deny 
 arest tes- 
 place of 
 sunder — 
 ne are, in 
 he other. 
 
 i works, 
 'egard to 
 
 certain doctrines and practicps, in which wo say they and the 
 Ritualists more or less agree, viz : The Sacrifice of the Mass ; 
 Auricular Confession; Purgatory; Prayers for the Dead; 
 Invocation of the Virgin and the Saints; the Institution of 
 Seveii Sacraments; the Advocacy of Processions and the 
 Veneration of Relics; the use of Images and Pictures, 4fcc. 
 
 1st. The Sacrifice of the jy.'ass. ' 
 
 The Catechism of the Council of Trent calls the Sacrament 
 of the Lord's Supper "The most Holy Sacrament of the 
 Eucharist to which divine honors are due," and farther says : — 
 
 *' It is called the viaticum, because it paves our way to eternal glory 
 and happiness. It must be taken fasting, and after consecration it 
 becomes ti*uly the substance of the Body and Blood ot Chriat. The 
 bread is to be unleavened, and the wine mixed with water, and the 
 substance of the bread and wine are changed into the real Flesh and 
 Blood of Ch^-ist. It is called the fountain of all graces, containing, as it 
 does, the fountain itself of celestial gifts and graces, and author of all 
 the Sacraments, Christ our Lord. It is called the Sacred and Holy 
 Sacrifice of the Mass, and is, and ought to be, considered one and the 
 same sacrifice with that of the croas, for the victim is one and the same, 
 viz : Christ our Lord. By it are remitted and pardoned lighter sins, 
 commonly called venial, and such is its efllcacy, that its benefits extend 
 not only to the celebrant and communicant, but to all the faithful, 
 whether living with us on earth, or already numbered with those who 
 are dead in the Lord, but whose sins have not been fully expiated. It is 
 both a Sacrament and a Sacrifice. As a Sacrament, it is to them that 
 receive it a source of merit, and brings with it the advantages already 
 mentioned ; and, as a Sacrifice, it is not only a source of merit, but also of 
 satisfaction; for those who oflfer it, merit the fruits of Christ's passion 
 and satisfy for sin. It is not a sacrifice of praise and thanksgiving only, 
 or a mere commemoration of the sacrifice performed on the cross, but 
 also truly a propitiatory sacrifice by which God is appeased and rendered 
 propitious to us." 
 
 Some of the Canons, which the Council of Trent passed, 
 with reference to this doctrine, were the following: — 
 
 " If any one shall say that the Body of our Lord Jesus Christ^ with 
 his soul and divinity, and consequently the whole Jesus Christ entire, is 
 not contained truly, really, and substantially in the Holy Sacrament of 
 the Eucharist, but say that it is there, as in a sign, or in a figure, or 
 virtually, let him be anathema. 
 
 " If any one shall say that Jesus Christ, who is present in the Eucharist, 
 is only spiritually eaten, and not really or sacramentally, let him be 
 anathema. 
 
 " If any one shall say that Jesus Christ ought not to be adored in the 
 Sacrament of the altar, with the worship of Latria, even outwardly, and 
 that consequently it ought not to be honored with a solemn and particu- 
 lar feast, nor be carried about with solemnity in processions, nor exposed 
 publicly to the people to be adored, let him be anathema." f, , . 
 
 The proofs with regard to Ritualistic Teaching will be taken 
 also from their own authorized publications, many of which 
 have been in circulation in this Island, and put into the hands 
 of young and old. In one of these the author says:— 
 
 " The Sacraments are extensions to us of his Incarnation in its energy 
 and might, filling us with the power and the life of Christ. By Holy 
 Baptism we become new creatures, children of God in Christ Jesus. 
 
.AC 
 
 Afterwards we are admittod to closer and more wonderful union with 
 our Divine Head, even the actual receiving of his very hody and blood 
 int6 our very selves. In the Sacrament of the Lord's Supper we feed 
 upon^ and actually receive, into our souls and bodies him whom th ; 
 heaven of heavens cannot contain. He who is perpetually adored by 
 the blessed in heaven gives hiniaelf on our altars to be eaten, as well as 
 worshipped. For the growth and sustenance of our new life we must 
 actually receive Christ's life-giving boily into oiir body, for our very 
 flesh, having partaken of Adam's corruption, must be restored by actual 
 contact with the flesh of the Son of God. All connnunit ants receive the in- 
 ward part — or thing i^ignified— the very Body and Blood of Christ our 
 Lord — though those only who bnlicve and roi)eut receive the benelits. As 
 th6 two parts of the Sacrament are never to be separated, all who receive 
 
 . the oijtward part receive the inward also, which is the very Body and 
 Blood of Christ. When a soul has really and efl^ectively received Christ 
 in the Holy Communion, all the graces and virtues which shone forth in 
 himself, flow into it from Christ. The Priest's prayer, before the act of 
 
 . consecration prepares us for the adorable presence now coming down 
 oil the altaip, ai;id when the words of cousecration are pronounced, we 
 cdn' "^mplate the awful presence of our Lord, who is as near to us as he 
 
 . was to those who hung about his blessed footsteps on earth. In the 
 sUenoe which loUows the consecration, we may offer him up to God and 
 ourseires, to him saying : ^ Father, here is thy Son, the Lamb that liveth 
 aiMi was slain for the sins of all the World, I, a poor sinner, offer the 
 Son to thee, through the hands of thy Priest, as a sm-offcring for the sins 
 of all the world.' - ■ • 
 
 .ilit!ii / '(l!l \<>1 
 
 (il 
 
 • T^e Manual of Devotions a7td Directions, for Members of 
 . the unurch of England, intended especially for the young, 
 ' gives the fonowing" direction to the commuiiicaiit, jast before 
 
 the coneecration of the elements : — 
 
 " Now kneel upright, your hands clasped upon j^our breast; follow 
 
 the Priest in silent awe, for Jesus thy God is very nigh thee. He is 
 
 about to descend upon the altar, surrounded by the nre of the Holy 
 
 '. Ghost, and attended by the Angels. At the Consecration and Elevation, 
 
 prostrate yourself to the dust and say : ' Hail Body of my God— Hail 
 
 • Body of my Redeemer— /a(?orc— J arfore— 7 oc?o?'e T/iee.'" 
 
 ^\yln tlie Altar Manual, the act of adoration is thus given: — 
 
 *' I adore Thee, O Lord Jesus, I adore Thy Body, Thy Soul, and Thy 
 , pivinity, 'J,'hy Fles-k and Thy Blood, truly present iu this Sacrament." 
 
 • In tlie Manual of the Confraternity of the Blessed Sacra- 
 ment of tlie Body and Blood of Christ, wc find tlie following 
 passages : — 
 
 V.f' "My God and Saviour Jesus Christ, I firmly believe, because Thou 
 hast said, This is My Body, this is My Blood, that in this Blessed Sacra- 
 n^ent Thou art truly present, Thy Divinity, and Thy Humanity, with all 
 the treasures of Thy Grace, and art thyself mystically offered for us in 
 this Holy Oblation, to communicate the virtues of Thy most precious 
 death and passion to all Thy faithful, whether living or departed. 
 
 '^ " I adore Thee, O Lord my God, veiled under these poor earthly 
 elements, and prostrate before Tliy Divine Majesty, I desire to honor 
 
 t Thee with all the devotion of which I am capable, and that I may the 
 better honor Thee, I unit© myself with all Thy Saints and Angels in 
 their more perfect adorntion. TIail living Bread that earnest down 
 Irom heaiven to give light to the world. Hail most Holy Flesh of Christ. 
 Hail Heavenly drink of Jesus' Blood! to me, above all things, sum and 
 fulness of delight, my soul blesses Thee for Thy love, thus deigning to 
 remain hidden, for our salvation, under these forms of thy creatures. 
 
 ' '"^tn the Priest^s Prayer Booh wo have these words :— 
 
T. '.>»'' 
 
 17 
 
 union with 
 f and blood 
 er we feed 
 
 whom th ; 
 ' adored by 
 
 us well as 
 fe we must 
 our very 
 ;d l)y actual 
 jeive the in- 
 
 Christ our 
 )onolits. As 
 who receive 
 y Body and 
 ived Christ 
 one forth in 
 e the act of 
 ming down 
 lounced, we 
 to us as he 
 th. In the 
 to God and 
 ) that livetli 
 Br, offer the 
 
 for the sins 
 
 'embers of 
 he young, 
 list before 
 
 east; follow 
 hee. He is 
 of the Holy 
 d Elevation, 
 y God— Hail 
 
 given : — 
 
 ul, and Thy 
 jrument." 
 
 ied Sacra- 
 followiiig 
 
 cause Thou 
 essed Sacra- 
 lity, with all 
 ed for us in 
 Dst precious 
 rted. 
 
 )oor earthly 
 ire to honor 
 t I may the 
 1 Angels in 
 amest down 
 sh of Christ. 
 f?s, sum autl 
 deigning to 
 ;ieatureH. 
 
 " Grant that the sacrifice which I, a miserabUi sinner, have offered 
 ^before Thy IHvine Majesty, may bo acceptable unto Thee, and through 
 rjThy mercy may be a propitiation for me and all whom I have offered it." 
 
 1 In the Catechism of Theology it is said :— "" -'' '^^''' •'' '«^^« 
 
 1 " Accept this sacrifice which, to the honor of Thy nnmo, wo have 
 ■^offered for tne faithful, both living and departed, and for all our sins and 
 
 offeuccj." 
 
 In the Ritual of the Anglican Clergy we have the foL 
 
 T 
 
 lowing :- 
 
 ■i:r(U)-> -j'rr ii'iit'.-/ •;:, iii'"'" ' '■■a: u: ".<? ,.l-'r'\l''i I'.ir'^rd. 
 
 % " Celebration in private rooms should be avoided as much as possible'/ 
 Tor this purpose it is well to have the blessed Sacrament reporved in the 
 Hiurch, where this may be done, but especially in Collegiate and Monastic 
 jhapels, where it should always bo reserved. The priest should, on 
 lue notice being given, carry it from thence, in the Tyx, to the sick 
 lan's liouse." 
 
 "• The Priest carries the blessed Sacrament in a monstrance, or he 
 ^ill convey, in the chalice, the Holy Body being placed previouily 
 Jthercin by him, soaked in a few drops of the precious blood, the chalice 
 '^)eing cov,ere(| with a white veil and bursse, with a corporal folded 
 
 ;>MUSide." ' ■■' ••_■'''-' "> ■'* »'' * ! '''<' •'■ ■'•Ml!'- :, 'i: r r^-.; :jt>y ;?ti!^/»ji " 
 
 2(1. Auricular Confession. < ''"'''< "^•''' •'■'in.' i ; in v/ .u\:i\>ft')<i vlini 
 
 ?he Catechism of the Council of Trent says: — " "' '■''•' -" " 
 
 " Confession is a Sacramental accusation of oneself, and made with 
 
 |a view of obtaining pardon by virtue of the keys. It was instituted by- 
 
 Ohrist the Lord, who gave to his priests the power to remit and retain 
 
 sins, and to award a just limit and proportion of punishment, having 
 
 Iret examined and fully understood the cause. Our Lord Jesus Christ 
 
 jeing ready to ascend up into heaven from the earth, left his priests to 
 
 he his vicars as presidents and judges, before whom the faithful ought to 
 
 bring all their mortal sins, into which they shall have fallen, that so by 
 
 ^the power of the keys, which was given them to forgive or retain sins, 
 
 they may pronounce judgment. "When anyone has arrived at an age to 
 
 consider the work of salvation, he is then bound to confess his sins to 
 
 the priest, without which act no one who is weighed down with the 
 
 consciousness of guilt, can hope for salvation. By it we obtain the 
 
 pardon and remission of our sins, we are recalled to spiritual life, we 
 
 cleanse the conscience from sin and preserve the unsullied lustre of the 
 
 soul from the most foul stains of sin. ... It must be plain, simple, 
 
 iind undisguised, nothing omitted or concealed, and must be made 
 
 frequently; still more pernicious is the criminal conduct of those who, 
 
 Influenced by a foolish bashfuluess, lack resolution to confess their sins. 
 
 5uch persons should be inspirited by exhortation, and be reminded that 
 
 Ihere is no reason whatever why they should fear to lay open their faults, 
 
 Ihat it can be matter of wonder to no one to learn that men fall intd 
 
 pin, the common malady indeed of all, and the natural consequence of 
 
 uiman infirmity." 
 
 Some of the Canons of the Council of Trent, with regard to 
 
 lliis doctrine, are the following: — 
 
 "If any one shall say that in the Catholic Church penance is not truly 
 Sacrament instituted by our Lord Jesus Christ, to reconcile the faith- 
 ful to God, as often as' they fall into sin after baptism, let him be 
 mathema. 
 
 If any one shall deny that sacramental confession was instituted, 
 )r is, by divine right, necessary to salvation, or shall say that the manner 
 )f confessing secretly to the priest alone, is not conformable to the insti- 
 tution and precept of Jesus Christ, but a human invention, let him be 
 mathema. 
 
18 
 
 " If any one shall Bay that in the sacrament of penance it is not nec- 
 essary, and of divine right, to confess for the remission of sins, all and 
 every mortal sin which they remember, after they have carefully ex- 
 amined, and even their secret sins, let him be anathema. 
 
 " If any one shall say that the absolution of the Priest is not a judicial 
 act, but only ministerial, let him be anathema." 
 
 Now what is I?itualistio teaching" with regard to tliis doctrine? 
 
 In a Prayer Book for the Young it is said: — 
 
 " Confession is one of the lesser sacraments instituted by our Lord 
 Jesus Christ, by means of which those sins which we commit after Bap- 
 tism are forgiven, and we receive strength to enable us to overcome sin 
 for the time to come. By this Sacrament God cleanses the soul from all 
 the stains of sin, restores her to the favor and friendship of God, and 
 renders her holy and beautiful in his sight. You must make an entire 
 confession to the Priest; you must not omit anything for shame or fear." 
 
 In a book entitled Pardon through the precious blood, or the 
 
 henejit of Absolution ^ we find tlie following advice as a help to 
 
 one in making their confession : — . " : , ■ . . < . > ^ v 
 
 " Regard yourself as a sinner at the feet of Jesus Christ, who invites 
 you to make a sincere confession of all your sins ; and who, if you arc 
 truly penitent, will cleanse you from your sins in the Sacramental Abso- 
 lution. For by his appointed minister he here dispenses to you his pre- 
 cious blood, which flows through this channel, to wash your soul from 
 the stains of sin, to heal it of its weakness, and to strengthen and refresh 
 it with increasing grace. . . . Have a high consideration for his 
 priestly office. Speak to him with clearness, in confidence, and without 
 artifice, always remembering that it is in fiict God to whom the confes- 
 sion is made. . . . Tell distinctly the acts of sin of which your con- 
 science accuses you, with the number of times that each has been com- 
 mitted. ... Be most explicit in those sins which it is the greatest 
 pain to own — the more pain and shame now, the greater reward and 
 glory hereafter. Pray for grace to glorify God, by the confession to the 
 utmost." 
 
 Then follow those prayers, before making confession : — 
 
 " I will now, O Lord, draw near to the throne of grace, that I may 
 obtain thy mercy. I will go to the pool, that I may wash my garments 
 and be clean from ray defilements. I will not hide my sins, nor conceal 
 my iniquity within my own bosom; I will go and show myself to the 
 Priest; I will stand before him in ray faults, and with an hurabled spirit 
 will show him my iniquity. I will open my mouth to my own confu- 
 sion; I will disclose ray hidden things; I will confess my sins and 
 humbly wait for Thy consolation; and Thou, O Lord, wilt make me 
 hear of joy and gladness, that the bones which Thou hast broken may 
 rejoice." 
 
 Uhfti 
 
 t!; a'i 
 
 The Church and the World says:- 
 
 
 *' It is a most fatal mistake to think that the sins confessed in secret 
 to God are fully confessed," and we are " to look upon the confessing 
 priest, not as a commissioned minister, but to see that is our Lord him- 
 self who speaks at confession, and that the confessor's words are not 
 his own, but that he is under the control of one who regulates them 
 in a way of which the prieat himself is generally unconscious." .-jyjjp 
 
 Confession a Help to Heaven says :- 
 
 PA- iiV/^JTiO 
 
 
 ^) "The only way any one has ever heard of whereby a soul can be 
 
 jj fully assured of its pardon, is through Confession and Absolution. . . 
 
 ; ' It may be that what the priest declares forgiven him, God, at the same 
 
 moment, blots out from that book that is against you in heaven, and the 
 
 shame of hearing them repeated may be spared you at that awful 
 
 time." 
 

 19 
 
 'VVf '^"^ IHI JlffW • " I n 
 
 t is not nec- 
 sins, all and 
 irefuUy ex- 
 
 lot a judicial 
 ? doctrine? 
 
 by our Lord 
 it after Bap- 
 vercomc sin 
 joul ft-om all 
 of God, and 
 ie an entire 
 me or fear." 
 
 ood, or the 
 IS a help to 
 
 , who invites 
 ), if you arc 
 nental Abso- 
 you his pre- 
 ur soul from 
 1 and refresh 
 ition for his 
 and without 
 [n the confes- 
 eh your con- 
 is been com- 
 the greatest 
 reward and 
 "cssion to the 
 
 ion : — 
 
 e, that I may 
 my garments 
 I, nor conceal 
 nyself to the 
 umbled spirit 
 ' own confu- 
 my sins and 
 ilt make me 
 broken may 
 
 .-, :; li • 
 
 !sed in secret 
 he confessing 
 ur Lord him- 
 rords are not 
 gulates them 
 
 )US/ 
 
 • JiMl 
 
 
 r- J^, 
 
 .1 * 
 
 ;|In steps to the Altar it is said: — ., .j ;.,^., 
 
 I "Having made choice of a confessor, who is every way qualified, 
 
 Ithat you may trust your soul with him, you are advised plainlv and 
 
 ^inceroly to open your heart to him ; and that laying aside all consldera- 
 
 %{on of any personal weakness in him, you are to look ui)on him only 
 
 fis he is a trusteu from God, and commissioned by him an his ministerial 
 
 deputy, to hear and judge, and absolve you; and that the manner of 
 
 your confession be in an humble position on your knees, as being made 
 
 to God rather than man." 
 
 'H r i 
 
 i Oresley^s Ordinance on Confession saya: — ' * ' 
 
 ^ " If the priest finds the penitent evading or glossing over the full 
 enormity of his sins, or endeavoring to palliate the sinfulness, he should 
 ixhort and encourage him to conceal nothing, but make a clean breast of 
 and, if occasion requires, he should interpose such questions or 
 Observations, as may be necessary, to assist him in his sad and painful 
 isk." 
 
 In a Prayer Book for the Young it is said:- 
 
 .j'li {I 
 
 " If you feel difficulty in acknowledging any of these sins, tell your 
 .^onfessor that you feel this difficulty, and ask him to assist vou,and then 
 answer his c^uestions with candor and openness. After the priest has 
 
 fiven you his blessing, you ean retire, rejoicing that God has once 
 lore forgiven you, and restored you to his favor." 
 
 < \ 
 
 /i^^iV^ 
 
 .(1 r 
 
 Bather, I would say, after every barrier of natural modesty 
 las been broken down ; the soul has been tortured and put on 
 ^|he rack; the iliou^?l»ts of the licart have been dragged forth to 
 jhe light; the mind polluted, not purified; the better feelings 
 njured, not bonefltcd; the conscience wounded, not healed; 
 16 poor i)enitont may retire after passing through such an 
 liquitous and unscriptural ordeal, not indeed rejoicing, but 
 jfad, disi)irited, and degraded! 
 
 ^A.. Purgatory , and Prayers for the Dead. ' 
 
 |n the Catechism of the Council of Trent it is said: — 
 
 " Prayers are directed to be offered for the dead, that they may be 
 ^berated from the fire of Purgatory." 
 
 A decree was passed by tlic Council of Trent, not only- 
 Inning — 
 
 " That there is a Purgatory, and that the souls there detained are 
 >mforted by the suffrages ot the faithful, especially by the acceptable 
 icriflce of the altar," but commanding Bishops "that they take care 
 jat the suffrages of the faithful, such as Masses, Prayers, Alms, and 
 ther works of piety, which are customarily performed by the faithful 
 ere, for the faithful that are departed, be offered with i)iv.i,y and 
 jvotion." 
 
 
 soul can be 
 solution. . . 
 
 at the same 
 avcn, and the 
 it that awful 
 
 The Creed of Pope Pius IV. says: — '. ...!,V". '.. '.''.ii ; '; . "; 
 
 " I constantly hold that there is a Purgatory, and that the souls 
 stained there are helped by the suffrages of the faithful." , i •' - ■ • ,i •' 
 
 In the Service of the Mass the Priest offers up the following 
 'rayers: — 
 
 "Remember also, O Lord, thy men-sarvants and hand-maidens, who 
 lave gone before us with the sign of.faith, and sleep in the sleep of peace. . 
 
20 
 
 To thcni, O Lord, and to all who rest in Christ, wo pray that thou 
 mayest grant a place of refreshment, light and peace." ,,m , 1 1 • 
 
 Now, what say the llitualists? The Hide of Life says: — 
 
 •' Do not lorget to pray for your friends who Imve died in Christ, 
 Jesus, hy thy cross and passion, prepare me every day for fho hour nl 
 my death, and grant mercy, rest and light to all christian souls de- 
 parted." ■'-" ■ ■ '•"i"'"'*'' "•• 
 
 The Altar Manual say i^: ■ ■ • ; ' 
 
 •' We beseech thee, O Lord God Almighty for the souls of tho faithful 
 departed, ■.a-niii'c^ ■',,!, iijiiiifi; • v,nr,riv/;rhifr, in , ;ii.' bj'iI li» vt(,jc:oii 
 111 an article on Purgatory, in Tracts for the Day, it is 
 
 said:—'"": "■■. • -"i hj hi;; .i.i. ■/; ((/ . nn--..-')ii «. m.'m f.ii ,.',i(')i icvT'.-. ■ 
 
 " What seems to be agreed upon is : That, meantime, the souls of 
 those persons are benefited by the Prayers and Offerings of the Church, 
 and by Alms given in their behalf, that those who have not died beyond 
 the pale of salvation, receive mitigation of their sufferings and ultimate 
 release ; and that, possibly, those who are lost also gain a mitigation of 
 their sufferings, which mitigation may last through eternity." •" ' ■ "" 
 
 Tlie Churches Broken Unity says:— '' • ' ' ' = •'^"•i '''/' ;i''T ''<<' 
 
 " The souls of the departed, thus abiding in their place of rest, may 
 be tho subject of prayer to those who are still alive upon tlio earth," 
 because *' the souls that are departed arc not in their pertcotion." 
 
 Ill Prayers for the Dead it is said :- 
 
 f;T 
 
 " We know that the best and holiest men, Cand much more tho 
 average believers,) leave this world bearing the stains of eartldy sin 
 and error, which must bo cleansed somewhere before they can bo fitted 
 for heaven." . , 
 
 Besides, there is not a liitualistie Church at home, that has 
 not constantly a notice on the door, to pray for the soul of 
 some departed person. 
 
 4th. Invocation of the Virgin and the Saints, and the 
 Veneration of Belies. * • ^ ' * ' " •" 
 
 li ».-.^»iJf 
 
 The Catechism of the Council of Trent, when speaking ol" 
 the congratulations offered to God, on account of tlie ^Wits, 
 which occupy the chief place in tlie church, says: — • < ! I'nnri 
 
 'I'D 
 
 *• But to this thanksgiving the Church of God has, with reason, 
 added prayers to, and an invocation of, the most Iloly Mother of God, 
 by which we might devoutly and suppliantly fly to her, that, by her 
 intercession, she may conciliate God to us sinners, and obtain for us 
 those blessings of which we stand in need in this life and in the life to 
 come." And in speaking of Prayer to the Saints it says: "From God 
 and from the Saints we implore assistance, not after the same manner, 
 for we implore God to grant us the blessings which we want, or to 
 deliver us from evils; but the Saints, because favorites with God, we 
 solicit to undertake our advocacy with God, to obtain of him, for us, 
 those things of which we stand in need. Hence, we employ two 
 different forms of prayer, for to God, we properly say, Have mercy 
 upon us, hear us ; to the Saints, pray for us. We may, however, also 
 ask the SaiiitB memselves, to have mercy on ui, for they are most 
 merciful," <fic. -'"«*' 
 
21 
 
 ly that thou 
 
 .•,,11 ' 
 
 says:— 
 
 in Clirlat, O 
 
 flic hourol 
 
 un souIh de- 
 
 The Council of Trout, in a decree relating to the instiiiction 
 
 which BishopH and otherH HJionld give to their flocks, with 
 
 regard to the invocation of Saints, srvh: — '. uo v.iVA>»fv'vA nl 
 
 " Teaching them that tlie saints, who reign with Jesus Christ, offer up 
 tiieir prayers to God for men; that it is a f?ood and profitable thing to 
 cull upon them with liumility, and to have recourso to tlicir prayers, aid 
 and assistance to obtain grace and favor from Qod, through his son Jesus 
 Clirlst our Lord." V 
 
 The CVeetZ o/7'ojje i^Ms says: — 
 
 " Liltewise that tlie saints reigning together with Christ are to be hon- 
 )red and Invocated with Christ; that tliey otter prayers to God for us, 
 ind that their relics are to be venerated." 
 
 Now, what is Ritualistic teaching on this dccti*ine? The 
 
 Monastic Breviary savs : — 
 
 " Hail, Queen of Heaven, hail mistress of the angels, hail root, hail 
 
 rate wherefrom the light of the world is sprung! Rejoice O glorious 
 
 in!f'io'ntVnn"nf fvirgl"* pro-emiuently fair anil very lovely; hail, mayest thou pray 
 
 V, °i ; "-. %;hrist for us." And again : •' I pray that blessed Mary, ever a virgin, 
 
 ' blessed Michael the Archangel, Blessed John Baptist, the holy Apostles' 
 
 "^ i!ter and Paul, our blessed Father Benedict, and all the saints may pray 
 
 br me to the Lord our God." 
 
 The Litany of the Virrjin says:— 
 
 " Blessed Mary, mother of God, ever Virgin, pray for us. holy 
 
 i^^gmiichaol, Prince of the Heavenly Host, pray for us. O Raphael, pray 
 
 for us." ^ • 
 
 f the faithful 
 Day f it is 
 
 the souTs of 
 the Church, 
 died beyond 
 and ultimate 
 
 • ()■/ /I').. 
 
 of rest, may 
 a the earth," 
 jtioii." 
 
 ch more the 
 
 )f earthly sin 
 
 can bo fitted 
 
 ne, that has 
 the soul of 
 
 ts, and the 
 
 speaking of 
 ' the Saint«, 
 
 with reason, 
 other of Qod, 
 , that, by her 
 
 obtain for us 
 
 in the life to 
 : "From God 
 same manner, 
 e want, or to 
 with God, we 
 if him, for us, 
 I employ two 
 
 Have mercy 
 liowever, also 
 hey are most 
 
 In the Little Office Book it is said : — 
 
 '* Of our Patron Saint, most Holy Confessor of the Lord, may thou 
 Intercede to Christ for us." 
 
 In lUtnalistic Churches we have Banners witli pictures of the 
 
 '^irgin and of Saints, with the words: "Pray for us." And 
 
 '^ith regard to the veneration of relics, under the head of " Tn- 
 
 jtructions for Processions," &c., in Oratory Worship, we hav« 
 
 the folio win o^: — ■ '.'''• • " •':** .oni'^'io// h* 'innrHiu ui 'imiUj > 
 
 " It is well, when the relics are to be exposed, to erect a resting-place 
 )r them just within the chancel, or in some place calculated to tacilitate 
 le veneration of the faithful," &c. 
 
 5th. TJie Seven Sacraments. 
 The Creed of Pope Pius says:- 
 
 
 " 1 profess, also, that there are truly and properly Seven SAci'^meiits 
 
 ' the New Law, instituted by Jesus Christ our Lord, and for the salva- 
 
 ion of mankind, though all are not necessary for every one, viz: Bap- 
 
 |sm. Confirmation, Eucharist, Penance, Extreme Unction, Orders and 
 
 Tatrimony, and that they confer grace." ' 
 
 The Coiincil cf Trent, in one ox her Canons, says:— tiJ^'»'^*>*-J 
 
 " If any one shall say that the Sacraments of the New Law were not 
 )1 Instituted by our Lord Jesus Christ, or that they are more or less 
 pan seven, viz: Baptism, Confirmation, The Eucharist, Penance, Ex- 
 feme Unction, Orders and Marriage; or that any of these seven is not 
 ruly and properly a sacrament, let him be anathema." 
 
 Now, what say the Ritualists? In the Prayer Book for the\ 
 
^^ 
 
 w 
 
 Hi I 
 i 
 
 Young we find confirmation, confession, visitation of tlie sick, 
 holy orders, and matrimony, enumerated among tlie sacraments. 
 
 In Sermons on Sin, by Rev. Orby Shipley, he says : — 
 
 *• There are seven sacraments, and personal extensions of die Incar- 
 nation of God : Baptism, Confirmation, Eucharist, Marriage, Orders, 
 Extreme Unction, Penance," and, he adds, " The seventh and last sacra- 
 mental extension of the Incarnation of our God I need not tell you, my 
 brethren, in theological language, is termed the Sacrament of Penance." 
 
 Besides the doctrines already enumerated, Ritualists join 
 with Roman Catholics in setting up Images of the Virgin, and 
 of the Saints, in' their churches. They introduce pictures of 
 the Twelve Stations of the Cross, and publish prayers to be 
 said at each of these stations. They pervert the Communion 
 Table into an Altar, the Communion into a Mass, and the 
 Clergyman into a Sacrificing Priest. They turn their backs 
 upon the people in consecrating the elements, and reading dif- 
 ferent portions of the service. They elevate the elements, and 
 direct that they be adored by the worshipper. They use wafer 
 bread in the administration of the sacrament, and mix water 
 with the wine. They enjoin the reservation of the Sacrament 
 of the Lord's Supper. They advocate processions and the 
 veneration of relics. They recommend the celibacy of the 
 clergy, and deny the sole authority of God's Word. They in- 
 troduce the practice of extreme unction. They use incense, 
 and the ringing of bells, during the celebration of divine ser- 
 vice ; have lighted candles and crucifixes on the altar. They 
 use holy water, consecrate Palm branches on Palm Sunday, 
 Ashes on Ash Wednesday, and Candles on Candlemas Day; 
 and yet, notwithstanding all this, they say they are not Romish 
 either in doctrine or worship. On, no I they hate and abhor 
 Romanism. Will any man, in his senses, or who has any 
 knowledge of the truth, believe this. Almost all these prac- 
 tices, above mentioned, have been condemned by the Privy 
 Council, and declared to be contrary to the teaching of the 
 Church of England. 
 
 We would next notice some of the alterations that have been 
 made, even in one part of our Prayer Book, that of the Com- 
 munion Semce, from the time of its first compilation to its last 
 revision. These will not only testify to the Scriptural and 
 Protestant Character of our Liturgy, but deprive the RitualistB 
 of any ground lor saying that their doctrines are to be found 
 there. In the First Book of Edward, compiled by men who 
 were groping their way out of darkness, the Communion 
 Service was introduced with these words: "' The Supv)er of the 
 Lord and the Holy Communion, commonly called the Mass;" 
 
 i.^ 
 
■i 
 
 23 
 
 the sick, ^^^ jj^ ^j^^ Second or Revised Book, drawn up by those who 
 
 craments. 
 
 the Jncar- 
 e, Orders, 
 
 I last sacra- 
 bH you, my 
 ["Penance." 
 
 ilists join 
 irgin, and 
 ictures of 
 rers to be 
 ►mmunion 
 , and the 
 leir backs 
 ading dif- 
 lents, and 
 use wafer 
 nix water 
 Sacrament 
 i and the 
 icy of the 
 They in- 
 e incense, 
 iivine ser- 
 ;ar. They 
 ft Sunday, 
 !mas Day; 
 ot Romish 
 and abhor 
 3 has any 
 hese prac- 
 the Privy 
 ing of the 
 
 have been 
 f the Com- 
 
 II to its last 
 ptural and 
 B RitualistH 
 ) be found 
 r men who 
 lommunion 
 pper of the 
 the Mass;" 
 
 fhad renounced their former errors, and had become better 
 ,facquainted with Scripture, these words: were altered thus: 
 I" The order of tlie Administration of the Lord's Supper or 
 Holy Comnnmion.-' By this change the Church of England 
 evidently regarded the Lord's Supper more in the light of a 
 Communion than a Sacrifice, for it excluded the word Mass, 
 ^hich was understood to mean the unbloody sacrifice of Christ, 
 Offered in every celebration for the living and the dead. In 
 ihe Rubric, which directed the officiating minister where he 
 to stand at the time of celebrating this festival, the 
 i'irst Book ordered " the Priest to stand humbly afore the 
 udst of the altar;" but in subsequent revisions he was directed 
 to " stand at the North side (or end) of the Table," because an 
 )rder from the Council had been in the meantime issued; 
 directing the removal of all altars and the setting up of tables 
 in their place, as more in agreement with the nature of the 
 jord's Supper, and for the purpose of removing from the 
 linds of the people the superstitious notions of the Popish 
 Vlass. 
 In the Prayer "■ ibr the wiiolc State of Christ's Church," 
 
 the First Book makes 
 
 mention of tlie Virgin, 
 
 Patriarchs, and 
 
 .^lartyrs, and prayer is made for those '' who had departed 
 
 with the sign of faith, that they might have mercy and peace," 
 
 Ibut in after revisions the words 31ilitant here on earth were 
 
 |added to limit the use of the prayer for the living, and those 
 
 )arts of the former prayer, which referred to the dead, were 
 
 Hirposely left out in the latter oi* revised prayer, s , * i r . s j . 
 
 In the First Book, v ater was directed to be mixed with the 
 wine, but in after revisions this direction was omitted, and the 
 l)read, which, in the First Book, was ordered to be unleavened 
 md round, and to be put into the mouth of the communicant, 
 fcvas, in after revisions, ordered to be made of the usual kind, 
 ind of the purest wheat, and to be put into the hand. 
 
 In the First Book, when the consecrated bread was given to 
 my one, those words only were used: ^' The Body of our 
 jord Jesus Christ, which was given for thee, preserve thy 
 Jody and soul nnto everlasting life," but in after revisions 
 these words were added: '* Take, eat this, in remembrance 
 that Christ died for thee ; and feed on him in thy heart, by 
 Ifaith with thanksgiving," and when the wine was handed to 
 jany one, in addition to the words used in the First Book, these 
 words were introduced into subse<iuent divisions: "Drink this 
 In remembrance that Christ's bhiod was slicd for thee, and be 
 
24 
 
 w 
 
 IHi 
 
 thankful," shewing plainly that the saoraniwit was to be taken 
 as a commemorative feast, and not as a sacrifice, and that it 
 was the feeding, not on the bread, but on Christ himself, by 
 faith in the heart, with thankfulness that invigorated and 
 nourished the soul. 
 
 In the exhortation which gives notice of the celebration of 
 the communion, in the First Book, it was said that " the 
 same body which was given to death was given to us in a sacra- 
 ment and mystery, to feed upon spiritually," but this Avas left 
 out in subsequent revisions. 
 
 In the First Book, when direction was given to those whose 
 
 consciences might be troubled, it was said : — ■>■-'■ • i 
 
 ■ " And if there be any of you whose conscience is troubled and grieved 
 in any thing lacliing comfort and counsel, let him come to me, or to some 
 other discreet and learned Priest taught in the law of God, and confess 
 his sin and grief secretly t that he may receive such ghostly advice and 
 comfort that his conscience may be relieved, and that of tis as of the 
 ministers of God, and of the church, he may receive comfort and abso- 
 lution to the satisfying of his mind, requiring such as shall be satisfied 
 with a general confession not to be offended with them that do use, to 
 their further satisfying, the auricular and secret confession to the priest." 
 
 But, in subsequent revisions, the first part was altered thus : 
 
 " If there be any of you who cannot quiet his own conscience, but 
 requireth further comfort or counsel, let him come to me, or to some 
 other discreet and learned Minister of God's Word, and open his grief, 
 that by the ministry of GofPs Holy Word he may receive the benefit of 
 absolution, together with r^hostly counsel and advice, to the quieting of 
 his conscience, and avoiding of all scruple and doubtfulness." 
 
 The absolution here spoken of is not judicial, it is not of the 
 Pi'ieit, but of the ministry of God's Word, and is nothing more 
 than what the pastor of any denomination is in the habit of giving 
 to those of his flock whose consciences are troubled, and who 
 do not know of themselves how to quiet them. It has been 
 well remarked, that the unburthening of the mind, in the case 
 here alluded to, of special grief, * ' is not auricular confession, for 
 it is. neither secret, nor necessary, nor entire; " besides all the 
 latter part of the exhortation, that alludes to auricular and 
 secret confession to the priest, is left out and purposely omitted. 
 
 In the prayer of consecration, in the First Book, tliere was 
 an invocation of the Holy Ghost upon the elements '' That the 
 ordinances of Bread and Wine might bo unto us the body and 
 blood of Christ," and they were blessed with the sign of the 
 cross ; but in after revisions all these were omitted, s^^jr-ff H^.o'v.! 
 ^y In the prayer that follows the celebration of the Sacrament, 
 where we humbly desire that God would mercifully accept our 
 sacrifice of praise and thanksgiving, in the, First Book, it was 
 asked *^ Tliat all those who have been partakers of the IIol}' 
 Communion might worthily receive the most precious body ami 
 
 
 |: 
 
25 
 
 be taken 
 nd that it 
 imself, by 
 rated and 
 
 ) ration or 
 that "the 
 m a sacra- 
 8 was left 
 
 ose whose 
 
 and grieved 
 or to some 
 and confess 
 advice and 
 s as of the 
 ■t and ahso- 
 be satisfied 
 it do use, to 
 the priest." 
 
 ered thus : 
 
 [Science, but 
 or to some 
 m his grief, 
 lie benefit of 
 } quieting of 
 
 not of the 
 ;hing more 
 it of giving 
 
 and who 
 i lias been 
 ti tfie case 
 ession, for 
 des all the 
 icular and 
 y omitted, 
 tliere was 
 ' That the 
 
 body and 
 ign of the 
 
 (•JOY/ -tfeoi 
 lacrameut, 
 
 iceept our 
 
 [>k, it was 
 
 ' the Holy 
 
 bp4^ and 
 
 blood of Christ f" but in the prayer, as we have it, we ask 
 <*That all such might be fulfilled with God's grace and heavenly 
 t| benediction," evidently intended to show that our church does 
 
 V tiot believe in the actual participation of the body and blood of 
 Christ; as is further shown by the Kubric, at the end of the 
 
 "* sfirvice. which savsl— f*''^^ . •.■'''-'■•^'"'•i- »ii :> /aiiM.. ..,^im,m i .- 
 
 k 
 
 service, which says ; 
 
 " It is herebv declared, that thereby, (that is by kneeling,) no adora- 
 
 ' tion is intended, or ought to be done, either unto the Sacramental Bread 
 
 ^oi^,'\Vinft» then bodily received, or unto any corporal Presence of Christ's 
 
 T^aituriirlesn and Blood. For the Sacramental Bread and Wine remain 
 
 stillln 'their very natural substances, and, therefore, may not be adored." 
 
 Ahd to shb'w that our chuveh does not teach that there can be 
 no participation of the body and blood of Christ, unless there is 
 aii' actual i'eceivin^ of the elements of Bread and Wine; it is 
 i§ stated in the office for the Communion of the Sick, that the sick 
 f'^ierson may " eat and drink the body and blood of Christ pro- 
 fitably to his soul's health, although he does not receive the 
 
 C!l'*ameht with his mouth." >iu:frn]^u- l.ni: (Hv/wT- :n\) !,] '• 
 
 The Articles, as well as , the Prayer Book, give no counten- 
 I ance to Ritualistic teaching, but rather condemn it. Ritual- 
 
 |istssay:— ........ ',:y,j ,!;..w;;w. m..;-„;v/ 
 
 f** In the sacrament of the Lord's Supper we feed upon, and actually 
 neceive into our souls and bodies him vsrhom the heaven of heavens 
 J cannot contain. He who is perpetually ivdored by the blessed in heaven 
 1 gives himself on our altars on earth, to be eaten as well as worshipped." 
 
 Whereas the 4th Article says :— . ' - -- ' 
 
 i/< Christ did trqjy rise again from death, and took again his body, 
 with flesh, bones and all things appertaining to the perfection of man's 
 nature ; wherewith he ascended into heaven, and there sitteth, until he 
 return to judge all men at the last day,",; i^/, ;[ ti;!- ...r t ^j;.y.">!! // 
 
 ■'. .Il5tiiali8t&. say :—'..> '5 U v^'iu irjo;? ^,s v.v) iV.'sv. iM«o .Vv>-,\;vit>^ >iV\ •' 
 
 '" SQFipture is not on Angiican priuciplos, the Kule of Faith. . . . 
 
 |The^<^hur^h is not the Church of the Bible, but the Bible is the Book 
 
 of the Church. . . . If we would decide between conflicting opinions 
 
 : or lundamental doctrines, we must appeal to the Universal Church. 
 
 Idiqr voice will tell us ' what is Truth.' " 
 
 mJd 
 
 >il\ 
 
 •^Vliereias t^e 6th Article says:— ^-f^ unniun bna oulnl, 
 
 ..i^u *! ■^■'^^^ '^"^'^^^"^^ containeth all things necmdry to salvation, so 
 mn/M. whatsoever is not read therein, nor may be proved thereby, is not 
 -«to be required of any man, that it should be believed as an article of the 
 :j| laith, or be thought requisite or necesiary to salvation,^ 
 
 f ,, ^id thQ 20th Artiqle says:- 
 
 •Vi \ 
 
 . . hofio ofiT" 
 ^o'yd'iWoVdTSt^m''^^ ^"y ***"« *^»* '' °'°^'*'y 
 
 ftiw,mat Ml (hilt we cannot be Bavedwitliontit,'* , i i ; ' • 
 Whereas the 18th Article says:— i ,ba'iob« od 
 
26 
 
 l\lii\ 
 
 ''■^Holy Scripture^doth setj>ufc unto us only the wam« o/f Ji^iWA Ghriit, 
 
 n\ ijfv:.. :, ,;.- llj; jr,].''! 
 " That we are justified by faith onlyia a most vrholesome doctrine. 
 
 ., whereby men must be saved." 
 ; Aud the 11th Article says:'— 
 
 i-cw!' » 
 
 , and very full of comfort." 
 
 Ritualists believe in Purgatory, and they advocate the invo 
 . cation of saints, aud the veneration of relics ; whereas the 22d 
 ' Article says: — ,,, , 
 
 I ''These are fond things, vat'n2y invented, and grounded npim no 
 warranty of scripture, but rather repugnant to the Word of Ood.** 
 
 ; Ritualists declai'e that there are seven sacraments instituted 
 ; by Christ; whereas the 25th Article says: — 
 
 -^ "There are Two Sacraments ordained of Christ our Lord in the 
 i gospel, that is to say : Baptism, and the Supper of the Lord." 
 
 » Ritualists believe in a carnal eating of Christ's body, and 
 
 "Say: — -rr U.i\i ■•i'S, •■)! ■{'■i.l::,\ ,:!/--. J •./•.., -.i ,v '.!,[„):■ 
 
 " In the growth and sustenance of our new life we must actually re- 
 , ceive Christ's life-giving body into our body, for our very flesh having 
 partaken of A.dam's corruption must be restored by actual contact with 
 the flesh of the Son of God." i .,, . ; ,?,,,-'« ,,i ,..,,,. 
 
 Whereas the 28th Article says: — ■ ^.'- ■ i^- 
 
 " The body of Christ is given, taken, and eaten in the Supper, only 
 after an heavenly and spiritual manner; and the mean, whereby it is 
 received and eaten, is /aiYA." 
 
 'II .'.i''!!!; 
 
 i /r 
 
 Ritualists say : — 
 
 " As the two parts of the Sacrament are never to be separated, all who 
 receive the outward part receive the inward also, which is the very body 
 and blood of Christ." . ^ .. , .... vi ,.i. . .;,; ./ 
 
 ^h 
 
 ■': ii'iv Til!','/' • nuU'.ii 
 
 Whereas the 29th Article says :- 
 
 " The wicked, and such as be void of a lively faith, although they do 
 carnally and visibly press with their teeth, as St. Augustine saith* the 
 ; sacrament of the body and blood of Christ, yet in no wise are they par- 
 takers of Christ, but rather to their condemnation do eat and drink the 
 sign or sacrament of so great a thing." 
 
 Ritualists believe that in the Sacrament of the Lord's Supper 
 
 the divine and human nature of Christ is offered up to God by 
 
 ,, the hands of the Priest, as a satisfaction for sin, and for the 
 
 *' benefit of all the faithful, whether living or departed; whereas 
 
 "'the 31st Article says:— . '''■''"' ■' 
 
 " The offering of Christ once made, is the perfect redemption, pro- 
 pitiation, and satisfaction for all the sins of the whole world, both 
 
 V oricinal and actual; and that there is none other satisfaction for sin, 
 but that alone. Wherefore the Sacrifices of Massev, in the which it was 
 commonly said, that the Priest did offer Christ for the quick and the 
 dead, to have remission of pain or guilt were blaaphcmout fUble$i and 
 
 ^^ dangerous deceits." " , ; -, ; ;., iM i T •• 
 
 Ritualists elevate the elements of bread and vine, and dirtect 
 that they be adored, because, as they sAy ci— > f oi! 7/ 
 
27 
 
 ■■)■> 
 
 ** He Who gave himself t^ offering to 0od on the cross has now 
 descended upon the altar, surroundea by the fire of the Holy Ghost, 
 and attended by his angels, to be again offered up as a satisfaction for ' 
 our sins," and they teach that this sacrament should be reserved as well 
 as lifted up and worshipped, and carried to the sick man's house. , uV^: vxr 
 
 Whereas the 25th Article says:—', -nxo bni/oVoiVnoiVi .noV hu V-a 
 
 " The sacranients were not ordained of Christ to be gazed upoij, or to ' 
 be oarried aboutt but that we should duly ^B^^l^^V[^,r ^'.^-.^^yj j,;,>;.„, ./j ^jj 
 
 And the 28th Article says:— .;■ ' ■'" ,, i "'■•'"' ^'.'"'^ "'■ "-^ -rvn-.-ui 
 
 <*The Sacrament of the Lord's Supper was'not, by- Christ's ordinaaee^o 
 reserved, carried about, lifted up or worshipped." k 
 
 The Etthric also, at the end of the Qonununion SeMcc, ; 
 positively directs that ** if any remain of that which was > 
 consecrated, it shall not be carried outof t^^ chu^ch/^; but be 
 then and there reverently partaken oft i^' > y.su) v.j rv.'^A) Mn^ \jjt i, 
 
 Bituali^ts i^oi/onjy recommend but orijoJiithje ii'^cOsstl'y of 'the 
 celibacy of !PriestS. ; : ; ; •.■•;;^ i n .;..!i;;i;rMi;;.;;.,;i ,iiii,,^ 
 
 In the Church and the Tf^»*Zfi; 'tfee SM^f :^1^^ 
 entitled ** Tl^d Three Vows," enjoins tho necessity of fthe three 
 vows of chastity, obedience and poverty, arid says:,-— 
 
 " Perpetual continence is requisite in order to the perfection of 
 Religion.'* 
 
 The Church News says :— 
 
 
 1.' b 
 
 "We are perfectly convinced that untirthe celibate life for men, and 
 especially for Priests, is very widely recognized and practised among us, 
 we shall be lacking in an important feature, necessary to the perfection 
 of a Christian Church." 
 
 Whereas the 32d Article says :— • , '"'' ." ' """ ' ' 
 
 " Bishops, Priests, and Deacons, are not commanded by God's law, 
 either to vow the estate of single life, or to abstain from marriage, there- 
 fore it is lawful for them, as for all other Christian men, to marry at 
 their own discretion, as they shall judge the same to serve better to 
 godliness." 
 
 The Homilies also, wliich the 35th Article says: ^' Contain a 
 godly and wholesome doctrine," are opposed to, and condemn 
 Ritualistic Teaching. 
 
 Ritualists advocate the use of images and pictures in their 
 churches ; whereas the Homily Against Perii of Idolatry says : 
 
 "Images placed publicly in temples cannot possibly be without 
 damage of worshipping and idolatry, wherefore they are not publicly 
 to be nad or suffeted in temples and churches. . . . It is not posf 'ble 
 if images be suffered in churches and temples, either by preaching of 
 God's Word, or by any other means, to keep the people from worship- 
 ping of them, and so to avoid idolatry;" and further says, ''that by 
 Ood's "Word, the sentences of the doctors, and the judgment of the 
 primitive church, which was most pure and sincere, all images, (and 
 this includes pictures,) were forbidden, and, therefore, unlawful, spec- 
 ially in temples and churches." J' "', ^ -f ^ ' ". i "'• ' V' ' 
 
 Ritualista offer prayers for the dead, as supposing they can 
 
 be benefited by our prayers, and that there is a tliird place 
 
28' 
 
 called purgatory: wberefts the Romily Concernmo Prayer 
 
 Saysrr—i: : ; i; :■■ n ■■■ '-;, i .,.;,;;,, ,,?,vm: ...I ■ 1 .:-?■ - ...; .;,f -il'i-.'.d.jni; I,ni: 
 
 " It is plain, by the infallible word of truUi and life, th^t inailitoiur .i 
 necessities we must floe unto God, direct aur prayers unto fpin^calht: 
 upon his holy name, desire help at his hands, and at no other^s. . . . 
 Let us no^ therefore, put our truit or confidence in the aaintik idr 
 martyrs that be dead. Let us not call upon them, nor desire help, at 
 fAeir hands, but let us always lift up our hearts to 0odViti't!ife,n$tofe '<Jf 
 his dear Son Christ, fbr whose sake, as God hath promiesd t<3>'h»4if -otti"*! 
 prayer, so he will truly perform it. Now to entreat of :that. question, 
 whether we ought to pray for them that are departed out of tnl6 woiffd 
 or no? wherein, if we will cleave only unto the wdrd ,of Godxthen 
 must we needs grant, that we have no commandment sb to do, for the -^ 
 Scripture doth acknowledge but two places after this life; the o^a^e 
 proper to the elect and blessed of God, the other to the peppobatd'and 
 damned souls; as ibay be Well gathered by the palpable of L^zacvis^^, , 
 the rich man. . . . St. Augustine doth only acknowledge, two places ' 
 after this liife, heaven and hell. As fbr the third pMoei ho 4ibVd-piai'Hly''^ 
 deny that there is any such to befownd in aU, JSoriptw^i C^ifyai^stoi^ ) 
 likewise i» of this mind> that unlsss we w&sh away our si,ns, in this 
 present world w6 shall find no comfort afterward. AJntf St. cypmn 
 saith, that, after death, repentance and sorrow of pain shall be w4^hoi|t-, 
 fruit; weeping also shall be in vain, and prayer shall be to, no pqrpose. 
 Therefbre, he counselleth all men to- make provision - !br th€»rasel*?^s 
 while they may, because, when they are pnpe departed' ou^;of. this? life.,^ 
 there is no place for repentance, nor yet for satisfaction. Let th,^se' arid 
 such other places be sufficient to take away the gross error 6f purdatory i 
 out of our heads, neither let us dream any more, that the:So^lsof.the 
 dead are any thing holpen by our prayers; but, as the Scripture, 
 teacheth us, let us think that the soul of man, passing out of th'i^ DodyV' 
 goeth straightways either to heaven or else to hell, whei:eof jfA« [ome 
 needeth no prayer» and the other is without redemption. The only 
 purgatory, wherein we must trust to be saved, is the death and bloedbf 
 Christ; which, if wte apprehend with a true and steadfti^t fiiih, it » 
 purgeth and cleanseth us flpom all our sins.": ' • - ' ■ •' ■■■ ' • ii'ii >// 
 ■^., ,. , i ., ... ".tl'.ii'iU iijiiiviiii:,) /fio 
 
 Kitualists turn the communion into a sacnnce, and tne 
 
 clergyman into a sacrificing' priest. Whereas the Homily 'Q/ 
 
 thewort?iyr«cdi)inff of the sacrament s&ys: — ' '/ J '!' '! 
 
 " But, bcfbre all other things, this we must bo sure of especiallVy tbati 
 this supper be hi such Wise done and ministered, as oup Loitl abd^ 
 Saviour did, and commanded to be done; as his holy Apostles used! lt|'; 
 and the good fathers in the primitive Church frequented it. , jFor, as 
 that wortliy man, St. Amhose, saith, he is utl worthy of the Lbrd;' that 
 dtherwise doth celebrate that mystery, than it was d^diferejiiihyiilin;) 
 Neither can he be devout, that otherwise doth presume, than it Wjas, 
 given by the autlior. We must then take heed, lest, bf'tbfe 'kefhOryiW 
 be made a sacrifice; lest, of a communion,. \the.n^w^i^mprij;at^ieaUnp; 
 lest, of two parts, we have but one ; lest, apptyiiig it for the amd\ we 
 lose i\iQ fruit thatbe alive. Let us rath'^r', hi these- miittcr6,folidwitIi^) 
 advice of Cyprian Lathe like cases, that is, cleave fjjst, to the first begin- 
 ning, do that in the Lord's couynemorition, ><rhich heVhibi^e)^'«fffd, he 
 himself commanded, and his Apo^tlfeis Cdilflrmfed. V'^ V "^o\^,%' IttH' 
 loweth to have with this "knowledge a &Ure,>nd cdh^tantt'ahh'ndV'oniy^ 
 that the death of Christie av&ilabie. for 'tli^i'^deWp^lonbf'allVthe.V^ 
 for Uie remission. of sihs.'and reconciliation With ,G6rt 'iM'wWiM'.'mt'.* 
 also, that he hath made upon his (?r<?ss fc, full ^nd sijffi(!*ieht'lfc^amn«e;itti?j 
 thee, a perfect cleansing of thy sins,, So ih^t thoa acMt^otbiMffe^ %'a 
 
 gave 
 made in his institution, to 
 
 merits iinto thyself. Serein w»v/«. «»;o«ooi, ,*^ vw*c, »»i*,. o «oi,«, f*viyw«>f 
 saoriHce or obtationt no Sacrificing priest, no }n<(i^,'m> hmmi^'wab''^ 
 
 make Christ, th^ae own^^ and to 7{{i|^{v«j^s 
 Herein thou, needest no other fnan;s(ietfi, liooiher. 
 
2^,' 
 
 lishedpy if^anl'sin^fntiofif. ^ , j f, . It 19 well known that the meat we 
 seek ibr in tnia supper is spirumlfood', ttie' hburishraiemt cff our stoTlT;R' ' 
 /ieat^ijnf^l'^etldfii and Tioi e^ri^iify,' an mT>isi'6i'e meat, and not bodily; ■ 
 a jrA()^%^9U^tjBnc^, an4 noicarni^L; so that; to think that without faith ' 
 we may enjoy the eating and drinking thereof, or that is the fhiition of ' 
 it, is but to dream a gross, carnal feeding, basely objecting and bind' 
 inummlVfi^ <<?'«Ae elements and creatures:], ^„^ ,^.^^,. ,, ,^ ,u-nil\',i<l 
 
 tBitualists. iewcourage and enjoin Auricular Confession, and - 
 
 f<»'i¥<ya'»iw*t iru*e !an' entire <!6nfessioil to the' priest, you must not 
 on^t^^^ ^^^9^g for shame or fear." 
 
 WMm&s!iilaBM(nDily^ Of Eepentanoe s&ys: — ^ 
 
 * " We'^yti^tt^to Acknowledge none other priest for deliveranee firom 
 ot(»j.^ns:,but p^r Sa3)iqur Jesus Christ, who, being our Sovereign , 
 Bishop, Qpth, with the saprifice of his body and blood, oflffered once for 
 ei^t^n^^dti'tlt^ Wtki? of the crossymosi effectually cleanse the spiritual 
 leprf^^Ytf^f^^.mish away the^in^<^i all those that with true confession 
 01 the same dojUeeiintd'him. It i^ most evident and plain that this ' 
 aki^iaUi'^do'liJ^ision%&ih}itot the. warrant; of God^s Word. . . . I i 
 d9,^qt,8^yj,l^/j^jt^M,:ifj any djO , find themselves troubled in conscience,, 
 they may repair to t^eir I'eariicd ctirate. or pastor, or to some other godly ' 
 aAali^rlied'AvaUV aAid isbdwtheitroubl^ and doubt of their conscience tOi ; 
 tl)^m^jth^.tliqv,m^yi^eceive^ at their hand, the comfortable salve of , 
 God's word, out it is'agqinst the true Christian liberty, that any man ' 
 shbuM^m bduud tiy '• thk mnmharing of his sins, as it hath been used ■■ 
 h^netcffflVe i]\{thefhnie ofbUMiies^ a^ifi. ignorance." 
 
 IfetJy-nitwitlisfeinding'j-tlieisinkiiarStf in doctrine and practieo . 
 botWdeM tl^ Rituali&tsandlthe Glnircli of Home, not withstand- .. 
 iAg^ 'that the' 'Lituvgy^Airtioles, and Homilies are not only. 
 opj^bsedi'to> thieirteacMng', but condemnatory of their entire 1 
 sysWfi^jth^se'm'on still I tell I us:. that they hold the doctrines of. 
 tWeChftrdlik^fiiEhTg'landi 'Ifithk be the case, why tlien do they : 
 strive to 'brMgiiriiotlier services than those. which the Liturgy i 
 etijcilns*? > i Why do they seek the abolition of the Thirtyrnine ' 
 AitiM'^Mi ftAd' "regard theni a^ the '' forty Btripos^^-'Save one-r- . 
 laid'^n'th« /back' biP 'the' Ainglican priesthood?'?; Why do they' 
 t^hte direct iopi^osittori /to the; Honulids, which; *^ contain ai 
 gbdl^ awd WhdleS(Mne^octrmel?".and whydatlioy strive to birdak/ 
 the laws of :tbe 'churohj audirlioievade, in every possible way^» 
 thai »d€oi«ic»ii8 of the t highest .couiit ; of appeal, which • lias pro- 
 nounced their practices to be illegal, and contrai'y to ■ the rUlei^' 
 abdlusagep.of the ohjlrehf fou at least three hundred years;?; . 
 niiM?«gmld;-nioKvi, Ui t^iOiiwesleiiiiGe Qf that Peing who wili herc- 
 afti3r)3ufl^6iiti?aUil>y.the OppOiJltuniltiGS we have had of knowing 
 '^whatiiis tiiu^^ 3 ^'1 solemn lyi. ask those of y^u, my youngi 
 ftierid»,!aiididtiiera who oug^it to know better, who sometiraos, 
 ^»lo ji.iBitluallstic plt\o(i, of: worship:,, whether you still think, 
 tinwtUpiJIiiwilistic iteachilig is the te^phpig of the Church ofj 
 Engilttn^^ fend i whether, yqur are rigbt, consistent with a duei 
 r4^sivd;toitfa[e ii^jeirestsiofi the, Ghdrchokf Christ) to countenancei 
 
sr- 
 
 c^ 
 
 either by your presence, or in any other way, a system whose 
 professed object is the extirpation of the distinctive dootrinet 
 of the B^ormation, the expulsion of Protestant heresy , and 
 re^imion with Christendom? sx-^ ' ..i,.. .v/... i, \^ .iu\,>v;h m umi '^t ,i\ 
 
 Brethren, we have cause to thank God that our Protestant 
 Articles, the heritage of our forefathers, have not been taken 
 away ; that our Reformed Liturgy has not been corrupted by 
 the introduction of the Latin Mass; that our Scriptural 
 Homilies have not been perverted by the false glosses and subtle 
 reasoning of Jesuitical teachers ; in a word, that our church, by 
 lier Articles, Homilies, and Liturgy, is still a sound brands of 
 the Church of Christ. Now what is our duty towards her? 
 It is two-fold. First, to contend earnestly for the fiuth once 
 delivered to the saints, and which our church has transmitted 
 to us; a faith which, in olden time, sustained our martyred 
 sires, and enabled them to meet the fiery trials that awaited 
 them, and to pass unharmed from earth to heaven; a faith 
 that can alone sustain our souls, and "make us more tijan 
 conqueror through Christ Jesus, who loved us and gave himself 
 for us." If, brethren, the faith we have, be that of the saints of 
 old, that which the best of England's sons endeavoi'ed, at the 
 loss of lite, to keep pure and unsullied, and that which can 
 alone prepare our souls for an entrance unto those blissful 
 regions, where they now dwell, surely it is worth contending 
 for, worth preseiTing, and handing down unimpaired to future 
 generations. If what we hold be the truth, and if it has been 
 transmitted to us for our benefit, and the salvation of our souls^ 
 we are assuredly called upon not to surrender any part of it 
 on any consideration whatever, whether expediency or worldly 
 policy, love of the world, or fear of man. If it is worth hav- 
 ing, it is worth defending and preserving, for religion, and that 
 which teaches it, is "our very life;" but we have another 
 duty to our church, as taught us in the second text : — 
 
 " Let onrs also learn to maintain good works for necessary uses, that 
 they be not unfruitful." 
 
 Let it be our part to keep our church what she is, pure and 
 sound in doctrine. Let us do all in our power to " lengthen 
 her cords and to strengthen her stakes." Let us " hold fast the 
 form of sound woinis " she has given us. Let us be united as 
 one common brotherhood. Let us be active as living members 
 of the same spiritual family of which Jesus is the Head. Let 
 us be willing to make such sacrifices in her cause as will place 
 her on a firm basis, and enable her to occupy an independent 
 position, and be a blessing to the people for many generations* 
 
81 
 
 i,Xet us be ever ready to welcome into our pews the stranger, 
 ')i ;the poor, and the sojourner amongst us ; in fact, all who desire 
 , ; to worship with us, or to take part in our services. Let us be 
 It diligent in reading the Scripture, and in prayer, and in attend- 
 ing all the means of grace. Let every officer and member of 
 the church feel that, on his or her individual exertions, faithfdlly 
 and willingly rendered, depend the welfare and prosperity of 
 the entire body. Let us be liberal in our oflferings for the 
 support of the church, and the assistance of our poorer brethren ; 
 and let us, as the times seem to demand, form a Church 
 Association for ourselves, which will draw forth our energies, 
 enkindle our zeal, and stir us up to greater efforts for the 
 i gendral welfare of the church, within whose walls our fathers 
 worshipped, and whose servies we love; then will we show 
 ' that we are not only a sound, and a healthy, but also a growing 
 branch of the Church of Christ. „ y i ;. v -« 
 
 While, then, >. 3 stand by the tmth of the first text, " con- 
 tend earnestly for the faith once delivered to the saints," let us 
 not be unmindful of the importance of the second, " Let ours 
 also learn to maintain good works for necessary uses, that they 
 be not unfruitful," and thus adorn the doctrine of our Lord 
 and Saviour in all things, by a holy walk and conversation. 
 
 And to Him, who liveth and reigneth with the Father, and 
 the Holy Ghost, ever one God, be ascribed all honor and glory, 
 world without end.— Amen. 
 
 •tsyiym-Yl 'mU 
 
 ■ til','!?) io -JtiUJ ;;:!; :;:irfrMi't ,r*M',>tj) hn/; f i;cvr:'(.. \:/;?-<:i 
 
 A •■ 
 
 : \y.) it :yr(imni 
 
 / '.. ,'iMff.M! V> "ii'-'iH- J. ti ,-. ''■<,•;•) Ifj^, ;'!,!■:■•{ 1.";"/ {,;foi; 
 
 ,M') n-'xii 'Hi' 'U iilUf ij'}Vf .'Kf;;> ;■,.,,■.■'! , 
 ;,iil7!.f.,-.|.rM.,.{ ..';..' ;;,i,f! 'n//.'\h;-T fUAl i't']., kun\ ii] . nil 'v.: 
 
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' 32 
 
 ■ ' "'l^E ibllowing is an Alphabetical Li^t of Ccrcmbntcft and 
 
 'Practices, adopted by Ritualists in the public services 1 of the 
 
 ' church, and declared to be illegal by the highest colirts Of law, 
 
 viz: The Consistorial Court, Court Of Arches, and the Jmlicial 
 
 '' Committee of the Privy Council:— " ''^-^ '" "'•'"" 'x^ IIi: ^»(fi 
 
 , Agnus Dei, gung after the prayer of conaecration, and, before tlip com- 
 munion of the people. >Im- n /i:;iii[!i7^ I'iu: 
 
 '' Altars, and Crosses upon them. '• '' '-^ . /Ijo.i o-jDh') -uW 
 Ashes blessed, and given to the people on Ash AVednosday. 'fO'f^'^*^ 
 Acolyte, or Choir Boy, with ceremonies of admission. ^' ^ '^ '""' 
 Bells rung during prayer of consecration. > . ':<'i)!iion^.^A 
 
 Candles lighted, when not required for the purpos6 of giving n'gtit; 
 ' blesBed, and given to the people on CaQdlemas-day; used, as u fuiB^al 
 ,7 Taper on Easter-day, and used at the reading oi. the Gos^pl. ,•[,.,, 
 
 \> Cross used in the ceremonial, or services of the church,, and. its sign 
 made by the minister during the time of service. 
 
 Crucifix placed on the Holy Table, and bowed to by the mmister.' ' 
 
 Dove Stuffed, and placed on the Holy Table. ' ' ' " " ' /' 
 
 Elevation of the Elements, of Paten, of Chalice, and o^ Offertory 
 '■ Alms. iiMLuiiiniKJ 'k! )< ;i 
 
 Feasts given notice of, not directed by the ehufeh. ' • ' ' !'• ''"'t o«lii 
 
 Figure of the Infant Saviour over the credence toblei' ' '' " '"'f '"^ 
 
 Gospeller attended by Acolytes, and a Crucifer ^Vith crucifix, while 
 
 I reading the gospel. , .• . r m / 
 
 '' ; ;i . , .1 (■" / .';i;J ! «)j Jjii/. 
 
 , High celebration of the Holy Eucharist given notice of., ^ , . , 
 
 Images of our Lord on the cross, and of .the Virgin, and. St.,JrOhn, on 
 thereredos. ■ ' '^^ fv^:-;r iwi"-/? 
 
 Incense used for censing persons and things, during the time of divine 
 service, and at the celebration of the liord's Supper. 
 
 Kneeling and prostration before the consecrated elements. 
 
 Kissing the Gospel book before reading the Gospel. 
 
 Mortuary celebrations given notice of, and introduced into the Com- 
 munion service. 
 
 Palms blessed, and given to the people on Talm Sunday. 
 
 Processions with banners and crosses, and singing of hymns, as a 
 ceremony connected with divine service. 
 
 Standing in front of the Holy Table, with back to the people, during 
 the prayer of consecration; and at other times when reading various 
 portions of the service. 
 
 Table covered, at the time of Communion, with embroidery and lace; 
 and unco^^ered on Good Friday. 
 
 Te Deum sung at communion table immediately after evening service, 
 with crucifix and banners about the minister. ' 
 
 Vestments, such as Cope, Alb, Tippets, Stoles, Dalmatics, Maniples, 
 Chasuble, and Tunicles. 
 
 Wafer Bread given to communicants. 
 
 Wine mixed with Water, in the use of the Sacrament of the Lord's 
 Supper. 
 
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