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Tl 
 
 LECTURE 
 
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 DILIVIIUED BBrOBS 
 
 ^>v 
 
 THE PASTOR AND CONGREGATION 
 
 OF THE 
 
 REFORMED EPISCOPAL CHURCH, 
 
 orrTA."WA.. 
 
 \ 
 
 \ 
 
 SHEWING THE REASONS FOR THE FORMATION OF THE CHURCH. 
 
 AND WHERE THE CHURCH OF ENGLAND HAS FALLEN FROM 
 
 THE FAITH, HAS ADOPTED AND TEACHES ROMAN 
 
 CATHOLIC RITUAL, DOCTRINE AND PRACTICES. 
 
 BY " SENEX." 
 
 m 
 
 WITH OORKESPONDENCE AND STATISTICAL INFORMATION 0¥ AN 
 
 INTEBESTI N G CII ARAOTEli. 
 
 si. 
 
 r 
 
 "But this I confess unto thee, that 
 alter the wayJwhich they call hernsy, 
 so worship I, the God of my Fathers, 
 believlnjij all things which arc written 
 in the Lawjand In the Prophets."— 
 Acts, ch. 24 'verse 14. 
 
 ;^- 
 
 OTTAWA. 
 Primtido by Maolbam, Roukr & Co-, Wbllinuton SrufifiT. 
 
 1876. 
 
 
1;' ' ''^'2. 
 
 
 Ik. , 
 
 N 
 
THE LATE BISHOP CUMMLVS. 
 
 i 
 

 N' 
 
THE LATE BISHOP CUMMINS. 
 
 "Tell them to go forward and do a grand work." 
 
 Tho Right Rov. George David Cummins, D.D., the founder and 
 Presiding Bishop of the Reformed Kpiscoj)al Church, was born in the 
 State of Delaware, Dec. 11th, 1822. He graduated at Dickinson 
 College, Carlisle, Pa., in 1841, was ordained a Deacon of the P. E. 
 Church in 1845, and a Priest in 1847. Princeton College conferred 
 upon him the degree of D.D. in 1850. He had successively charges 
 of parishes in Norfolk, Va., Richmond, Va., "Washington, D.C., 
 Baltimore, Md., and Chicago, 111. Whilst in charge of Trinity Church, 
 Chicago, he was elected Assistant Bishop of Kentucky, and received 
 consecration in Christ Church, Louisville, in that State on the 16th 
 of November, 1866, seven Bishops taking part in the ceremony. The 
 Ritualistic practices and tendencies of certain churches in the See of 
 Kentucky oeing censured by him, and finding that neither his 
 exaniple nor influence were sufficient to effect a reformation within 
 the Episcopal Church, he and a number of other clergymen who, 
 in other parts of the country, had a similar experience, met during 
 the winter of 1813-4, and organised the Reformed Episcopal Church. 
 This movement, which had for its object the purification of the 
 Episcopal Church from the baneful effects of sacramentarianism and 
 excessive ritual, and the establishment of fellowship with other Christ- 
 ians, was one of great significance, and the manner in which it has 
 spread shows that many had felt the need of some suchjchange. 
 
 On the 8th October, 1873, Bishop Cummins made his memorable 
 address before the Evangelical Alliance then in session in the City of 
 New York. Four days afterwards he assisted in the administration of 
 the Holy Communion in Dr. John Hall's Presbyterian Church in a 
 service which will never be forgotten by those who had the great 
 privilege of participating in it. Bishop Cummins ever referred to it 
 afterwards as one of the sweetest and most blessed of the experiences 
 of his life. 
 
 Soon after appeared Bishop Tozer's letter of appeal and complaint 
 against Bishop Cummins for the awful crime of joining in prayer and 
 praise to Almighty God and partaking of the Holy Communion with 
 other Clergymen and Laymen in a Presbyterian Church. 
 
 On the 2nd December, 1873 the Reformed Episcopal Church was 
 organized in the City of New York by 7 Clergymen and 17 Laymen, 
 when Bishop Cummins, having resigned his position as assistant 
 
6 
 
 Bishop of Kentucky in the Protestant Episcopal ChurohjWas elected 
 Presiding Bishop of the new organization, ana which position he held 
 at hiu death. 
 
 And on the 26th June, 1876, to the great loss of the Church and the 
 deep sorrow and reg'-et of hia many friends, after but a few days' illness, 
 Bishop Cummins departed this life at Lutherville, near Baltimore, Hd., at 
 the age of 54 years. When near his end and when aslced what message he 
 had to send to the Church of his love and care, his answer was— 
 *' Tell them to go forward and do a grand work." 
 
 The principles of the Reformed Episcopal may be briefly stated as 
 follow : 
 
 1. As to faith, a belief in the Holy Scriptures as the sole rule 
 of faith and practice, in the Apostles' and Nicene Creeds, in the two 
 Sacraments of Baptism and the Lord's Supper, and the doctrines of 
 grace substantially as set forth in the Thirty-nine Articles of the 
 Church of England. 
 
 2. As to order, a retention of the Episcopacy, not as essential to 
 the existence of a Church, but as ancient and desirable. 
 
 3. As to Liturgy, a Book of Common Prayer thoroughly expur- 
 gated of Romanizing germs, and giving liberty in extemporaneous 
 prayer. 
 
 The 1st General Council of the Reformed Episcopal Church was 
 held at Now York, on 2nd December, 18*73. 
 The 2nd ut New York, on 13th May, 1874. 
 The Srd at Chicago, on 12th May, 1875. 
 The 4th at Ottawa, on 1 2th July, 1876. 
 
 THE PRINCIPLRS OF THE RRFORMATION. 
 
 • It not unfrequontly happens that a Modiajvalist will sneeringly 
 ask, " What are the Prirciplos of the Reformation ? I cannot under- 
 stand them.'* 
 
 A rapid answer may be given to such a sneer. 
 
 The principles of the Reformation are a protest against and the 
 rejection of the Mediaeval notions and practices which you are moving 
 heaven and earth to reintroduce into our Church. This is the negative 
 phase. 
 
 Positively, the principles of the Reformation are a return to the 
 faith delivered to the saints as we find it in Scripture. 
 
 The acceptance of Scripture as the sole rule and foundation of 
 the Christian teaching. 
 
 The acceptanc ) of the Primitive Church as alone of any value 
 in determiningj or helping us to determine, the doctrine conveyed 
 
 ■■8 
 
 I 
 
 X^ 
 
I 
 
 3 
 
 I 
 I 
 
 by any doubtful passage of Scripture ; the comparatively speaking 
 rejectiou of the glosses inti-oducod into the Christian faith by 
 fl!eathenism, or Judaism, or Scholasticism, or Ilonianism, pure and 
 simple. 
 
 The rejection of such notions of Christian duty or the Christian 
 life as were unknown to early Christianity, but gradually engrafted 
 on the parent stock by the imaginations of so-called pious men, who 
 thought they could improve apostolic teaching and practice. 
 
 Particularly, the lieformation protested against and rejected : — 
 
 1. The usurpation of the Chui'ch of Eomo in claiming to be the 
 Mistress and Guide of all Churches. 
 
 2. The usurpation of the Bishop of Home in claiming to bo the 
 Vicar of Christ, the Loi*d of the World, in things both spiritual and 
 temporal. 
 
 3. The temporal power of the Bishop of Eomo, as embodied in 
 the words Sovereign Pontiff. 
 
 4. The docti'ine of indulgences. 
 
 5. The doctrine of purgatory. 
 
 6. Justification by good works. 
 
 7. The power and status of the clergy, as a distinct order of 
 Christians, besides and beyond their ministerial office. 
 
 8. The power of the priest to forgive sins, suo arbitrin etpotestate. 
 
 9. The docti'ine of a real Sacritice being ottered by the priest in 
 the consecration of the elements in the Lord's Supper. 
 
 10. The presence of Christ or God in the elements, and the 
 consequent adoration of the elements, and sundry other superstitious 
 usages and observances towards the elements necessarily resulting 
 from this view. 
 
 11. The monastic system, as the higher religious Christian life, 
 and as the means of pleasing God more surely than the active dis- 
 charge of the duties of every-day life. 
 
 12. Self-inflicted pains and austerities as means of pleasing God. 
 
 13. The subjugation of the female mind, whether in male or 
 female brain, to the influence of the clergy, by moans of auricular 
 confession and direction. 
 
 14. The substitution of confession to the priest for confession to 
 God. 
 
 15. The celibate state as the higher state or mode of life, and 
 more particularly the celibacy of the clergy, as appertaining to their 
 nearer relation to God and their higher sanctity. 
 
 16. The use of elaborate and histrionic services in public worship. 
 
 17. The worship of the Virgin Mary, or the assigning to her 
 the position of patroness or protectress of the human race ; her 
 sovereignty, mediation, intercession, iin])cccability — the sole media- 
 trix of Christ. 
 
 18. The adoration of images, relics, etc. 
 
 19. The exemption of ecclesiastics from the civil power. 
 
 20. The talismanic eflicacy of assisting or being present at the 
 holy communion without receiving. 
 
21. Tho undue prominence, given to the holy euchariHt uh an 
 luii of coromonial worship, on tho notion of ita being a daily 
 sucrifico. 
 
 TheBo are the points rejected at the l?,eformation. Theno are 
 moHt of them thingw which the ModiievaliHts are trying to ro-e«tabii8h. 
 I do not moan that they are in every cane planting them in their 
 developed state, but they are wowing the soodH of them. The enemy 
 did not plant full-grown tares. — Bev. W. E. Jelf. 
 
 LECTUEE BY " SENEX." 
 
 Reverend Sir, Ladies & Gentlemen, 
 
 I rise with a good deal of diffidence to address you on the subject 
 of our Church, " the Keformed Episcopal Church " j not that I 
 for a moment doubt the correctness of the steps we have taken or 
 the scriptural soundness of our faith and doctrine which I stand 
 here to advocate and defend. 
 
 But 'tis difficult even to do that without apparently attacking the 
 creed and faith of others, which 1 have no desire to do. 
 
 As a rule people are extremely sensitive on this point, especially 
 our Eoman Catholic brethren. But we have no quarrel with them, 
 and have no desire to say or do anything that could possibly be 
 construed into personal ofl'ence towards them. 
 
 I am sure you will all admit that there are many estimable good 
 Christians in that communion, and we cannot otherwise than respect 
 the conscientious Catholic who adheres to the faith he has been 
 born and brought up in, and who displays the same liberality towards 
 his fellow men of other denominations. 
 
 There is much good in tho K. Cc Church, and there are many 
 things we as Protestants cannot accept, otherwise we would not be 
 Protestants; and I cannot conceive on what gxound our JK. C. 
 brethi'en can either take offence at, or object to the stand we have 
 taken j unless it be, that it may be the means of preventing many 
 of our faith, perhaps some of our own children, from joining their 
 Church. 
 
 For I must admit, as 1 will endeavour to show you by and by, 
 that much of the teaching of tho Church of England as is at present 
 practised leads to the Church of Rome. 
 
 But I wouid ask our R. C. brethren, what would their course 
 be, if they found the Priests and Bishops of their Church advocating 
 Protestant doctrine from their pulpits and telling them that Confes- 
 sion, Priestly Absolution, the real presence in the Sacrament, 
 Baptismal regeneration, Praj^ers to the Saints and Virgin, &c., 
 was all nonsense ' 
 
 
 
 -1 
 
 y I 
 
 N 
 
9 
 
 I uHk thorn, wouM they not tiiko tho Humo Htiiiul as wo havo 
 done? Most cortainly thoy would if noccssary. But in tboir caso 
 it would not bo necosHary as thoy havo a much more summary pro- 
 t'OHH of putting a stop to anything of that kind ; which unfortunately 
 does not seem to exist in the Church of Knglaml. 
 
 Wo therefore ask our R. C. friends to give us the same fair play 
 they would claim for themselves under similar circumstauceb. 
 
 " Relipfion is the minds coraiik'xioii, 
 Governed by birth, not self elecliou, 
 And most of ua do now adore 
 Just aa our fathers did before. 
 
 ** Why should we then ourselves exalt 
 
 For what we casually inherit, 
 
 Or view in others us a fault 
 
 What in ourselves we deem a merit ? " 
 
 Thus the creed which all profbs.s arises as a rule from the more 
 accident of birth, and we generally desire to woi'ship as our 
 fathers did, and this is really the hoiul and front ot u* uifonding, 
 and that wo will not accept from a selt-constitute . Priesthood, 
 doctrine which our fathers did not believe, whie^' we were never 
 taught to believe, and which we don', want to .jlieve. 
 
 Tho Battle "^^'^ ch wc have to fight is unfortunatoiy with tho 
 Clergy and Bishops of the Church of England, th'^ crjrch of our 
 fathers, fi J in which we have been driven out. us i were, simply 
 because she has departed from tho Faith and gone UitQi another 
 Gospel. 
 
 And wo are perfectly justified in doing as wo have done 
 and leaving a body of whose religious principles wo disap- 
 prove. " Come ye out from among them and be ye separate, 
 saith the Lord, and I will receive you." Again St. Paul tells 
 Timothy that he " should not be a partaker of other men's ains," 
 and is not a man a partaker of other men's offenses against Christ 
 who sots them forward in propagating their errors by his union 
 with them ; and does not he who consorts in every way with 
 teachers of error and gives his substance to sustain their churches, 
 sends delegates to their Synods, helps to pay tho expenses of such 
 assemblies, pays to sustain Eitualistic Bishops, Priest, &c., is he not 
 a partaker of tho guilt of such doings, and nocossarilj' offensive to 
 the Almighty and injurious to his fellow man ? 
 
 There is a class of Churchmen who almost believe the Church 
 of England to be infallible, or next door to it; but did not God's 
 chosen people, the children of Israel, fall from the faith ? 
 
 In 2nd Kings, 17 chap., 15 verse, wc find : " And they rejected 
 his statutes and his covenant, that ho made with their fathers, and 
 his testimonies which he testified against them ; and they followed 
 vanity and became vain, and went after the heathen that v/ere round 
 about them, concerning whom tho Lord had charged them, that ttiey 
 should not do like them." 
 2 
 
10 
 
 
 Again 2 Kings, 9 chap, 12 verse : " And the children of Israel 
 did secretly those things that were not right against the Lord their 
 God. And they built them high places in all their cities and they 
 set them up images and groves in every high hill and under every 
 green tree. 
 
 " And they burnt incense in all the high places as did the heathen, 
 whom the Lord carried away before them, and wrought wicked 
 things to provoke the Lord to anger. 
 
 " For they served idols, whereof the Lord had said into them : 
 Ye shall not do this thing." 
 
 Again Isaiah, 9 chap. 16 ver. " For the leaders of this people 
 caused them to err. and they that are led of them are destroyed. 
 
 And under the new dispensation are we not also cautioned as to 
 falling from the faith. 
 
 St. Paul writes to Timothy. 1 Timo, 4 ch. 1 ver : " Now the spirit 
 speaketh expressly, that in the latter times some shall depart from 
 the faith, giving heed to seducing spirits and the doctrines of devils." 
 Also at 6 verse : " If thou put the brethren in remembrance of these 
 things, thou shall bo a good minister of Jesus Christ, nourished up 
 in the words of faith and of good doctrine, whereunto thou hast 
 attained." 
 
 Again 2 Timo, 4 chap., 3 ver : " For the time will come when they 
 will liOt endure sound doctrine, but after their own lusts they shall 
 heap to themselves teachers having itching ears, and they shall 
 turn away their ears from the truth, and shall be turned into fables. 
 But watch thou in all things, endure afflictions, do the work of an 
 Evangelist, make full proof of thy ministry." 
 
 Again 13 chap. Mathew, 26 verse : " For while men slept his 
 enemy come and sowed tares among the wheat and went his way. 
 But when the blade was sprung up and brought forth fruit, then 
 appeared the tares also. " 
 
 It may be asserted that these quotations may apply to us of the 
 Reformed Church. We will see how that is as we proceed. 
 
 I shall now as briefly as possible lay before you on what points 
 I conceive the Church of England has fallen from the faith, and I do 
 not think it will be a difficult matter to do so. 
 
 Some may say it is presumption on our part to judge the Church, 
 but, my friends, what ib the Church that we find paraded before 
 us on all occasions ? Simply a formless vision. There is no such per- 
 son and no such institution, apart from individual living Chriotian 
 men and women, and we are as much "the Church " as those who 
 pretend or assume to bo the sole Church. 
 
 Have we not got fair reasoning faculties as well iis they have ; 
 and are we to suppose that the Almighty gave us reason and does 
 not expect us to use it ? Some tell us to go to the Bible. That is 
 just where wo want to go and do go ; and we interpret it according 
 to our reason and experience and hj'^ God's other revelation outside 
 of i . Human life and human society are of God and rightly studied 
 are in au horItati\e law, and they all point to the weakness of man 
 and the glory, power and goodness of God. 
 
 i 
 
 V; 
 
 N 
 
11 
 
 )f Israel 
 rd their 
 nd they 
 T every 
 
 eathen, 
 wicked 
 
 ) them : 
 
 people 
 
 ed as to 
 
 i. 
 
 e spirit 
 rt jProm 
 devils." 
 3f these 
 3hed up 
 ou hast 
 
 an they 
 y shall 
 y shall 
 ' fables, 
 k of an 
 
 3pt his 
 s way. 
 t, then 
 
 of the 
 
 points 
 id I do 
 
 tiurch, 
 before 
 h por- 
 •iotian 
 I who 
 
 bave; 
 does 
 hat is 
 rding 
 itside 
 adiod 
 man 
 
 Hence I say we aro quite as able to judge of what is a sound faith, 
 as those who wish to dictate to us what after all is but their own 
 private judgment or that of frail, mortal men like themselves or 
 ourselves. ' 
 
 His Lordship Bishop Lewis has been kind and charitable enough 
 to call us " schismatics." It ip certainly a new doctrine to tell us 
 dissent is schism. If it be so, one half of the Church of England is 
 certainly " schismatic." But we will see who the "schismatics" are 
 by and by. 
 
 One would imagine by Bishop Lewis and other clergyman con- 
 stantly parading the " Established Church " before us that it was a 
 model of perfection, although it is certain that it has separated from 
 — disowned — protested, against the religious standard to which it 
 adhered for almost a thousand years. It is not merely the supremacy 
 of the Pope it has cast off, it is a largo and substantial part of the 
 Roman doctrine and discipline. It avows now what formerly it did 
 not tolerate and teaches now what once it burned men for believing ; 
 that is, on the ground that it is the same Church. 
 
 It has blessed the Pope and anathematized him ; believed in 
 Purgatory, and repudiated it ; worshipped the Virgin Mary, and 
 . declared her worship to be idolatrous ; inculcated the invocation of 
 Saints and designate*! it a heresy ; enjoined the confessional and 
 denounced it, approved the Real " Presence" and denied it ; persecuted 
 the Wycliffites at one time, and the Catholics at another ; the 
 Protestants one day, and the non-conformists another ; and employed 
 the endowments of the same pious ancestors for the accomplish- 
 ments of all these various purposes. What moral significance can 
 attach to this ever changing Church ? and still it is not satisfied. To 
 be one thing after another was not enough ; it now aspires to be all 
 things almost at the same time. He who denies the doctrine of 
 Baptismal regeneration is declared to be a not less worthy son of 
 the Church than he who affirms it ; and he who takes neither side is 
 equally loyal, because, though one or the other opinion may be true, 
 neither of them have been autlioritatively regarded as essential. 
 
 The Clergyman who questions the inspiration of the Scriptures 
 will find, happily, that inspiration is not included in the articles of a 
 " Church which has given to all its sons free play in these questions " 
 (so says Dean Stanley). Or, should he favor the docti-ine of Tran- 
 substantiation, and ahsert a real and actual presence of our Lord 
 under the form of bread and wine in the Holy Communion, ho may 
 comfcrt himself that the Church in her formularies affirms that" the 
 body of Christ is given, taken and eaten in the supper only after a 
 heavenly and spiritual manner ; " bat that while she does not require 
 her ministers to teach that there is any other than the spiritual pre- 
 sence, she does not therefore exclude tlio idea — ho writes a modern 
 Essayist of note, — of the " Chui-ch " whose " rites and privileges " we 
 poor " Schismatics " are to bo deprived of — a deprivation both 
 unspeakable and inconceivable ! 
 
 We as Protestants believe, and were taught from our childhood 
 to believe, that at the Reformation in the IHth century thefollowin}' 
 
 jk 
 
12 
 
 w 
 
 I •■ 
 
 matters of faith and practice then existing in the old Churcli were 
 done away with : — 
 
 The invocation of the Virgin and Saints. 
 
 Seven Sacraments. 
 
 Unction of the sicif. 
 
 Prayers for the dead. 
 
 — The confessional and absolution. 
 
 Ablutions in the Holy Communion. 
 
 Tran substantiation or the real presence. 
 
 Making the sign of the cross, &c. 
 
 Now the question arises, do any of these practices and doetrine 
 exist in the Church of England to-day ? 
 
 I most unhesitatingly assert they do, and I proceed to prove that 
 such in the case. 
 
 In the first place have we not the fact staring us in the face, 
 of the Archbishop of Canterbury applying to Parliament for power 
 to put a stop to them ? The Bill has passed, but virtually it will 
 be of little use, as under its provisions action has in almost the first 
 instance to be taken by the Bishop of the Diocese, and we know 
 that a large majority of the Bishops are favorable to Ritualism. Let 
 us suppose a similar bill in existence in this Dominion. Could we 
 look to the Bishop of this Diocese to suppress Ritualism ? Why, 
 at the last Easter Meeting of his Yestry and Congregation, he told 
 them he had done all in his power to suppress it and would continue 
 to do so ! And how did he carry it out ? Why, within a few months 
 aftei-wards he nominated " The Priest of St. Alban's " as a Canon 
 of his Cathedral and his examining chaplain, (that is to examine 
 candidates for the Ministry as to their creed, &c.;) and Mr. Lauder 
 of Christ Church, he made an archdeacon, thus promoting to 
 high and responsible offices in the Church, two of the most noto- 
 riously Ritualistic clergymen in his Diocese. And this is what 
 His Lordship calls suppressing Ritualism I 
 
 The Archbishop of Canterbury and many other Bishops assert 
 the difficulty of suppressing Ritualism for want of legal power. But 
 there is a moral power as well as a legal power which Bishops can 
 use, but they don't. And while so little care is used to test the 
 opinion and doctrine of candidates for Holy Orders, while Ritualistic 
 clergy are promoted on all hands by the Bishop, while Curates over 
 whom the Bishop have full power hold Episcopal Licenses 
 while violating the spirit and letter of the law, and while contro- 
 versy on these vital questions is almost universally discouraged, their 
 Lordships the Bishops cannot be allowed to shelter themselves 
 behind these excuses. 
 
 One of the Curates in St. Stephen's Church, Dublin, issued 
 quiMly " A Manual of Prayers for those who had not time to pray," 
 called " Portal's Manual," a book of the Slime stamp as the Roman 
 Catl'olic "Gai*den of the Soul." It was i)ut in circulation and the 
 ftttei tion of the Archbishop of Dublin was drawn to it, He was 
 
 call 
 
 mi 
 
 m( 
 
 byl 
 
 thil 
 mt 
 
 by| 
 
 asl 
 
 mil 
 
 be 
 
I'cli wore 
 
 doetrine 
 •ovo that 
 
 the face, 
 power 
 y it will 
 the first 
 e know 
 ^m. Let 
 ould we 
 Why, 
 he told 
 sontinue 
 months 
 a Canon 
 examine 
 Lauder 
 ting to 
 St noto- 
 is what 
 
 ■i assert 
 )r. But 
 3ps can 
 est the 
 ualistic 
 38 over 
 icenses 
 contro- 
 1, their 
 iselves 
 
 issued 
 pray," 
 loman 
 nd the 
 [e wa^ 
 
 13 
 
 called upon to suppress the poisonous publication. The appeal was 
 made in vain. His Grace seemed rather to sympathise with the 
 movement. 
 
 The Protestant community were shocked and the laity, headed 
 by 80 clergymen, waited on the Archbishop with a protest against 
 this dangerous book. 
 
 The protest was laid before His Grace in vain, and to the astonish- 
 ment and bewilderment of Irish Protestants a counter protest signed 
 by no less than 78 of the Dublin clergy was laid before His Grace 
 asking " toleration " and expressing a hope that such " varieties " 
 might be allowed, that the terms of Communion should in no way 
 be narrowed. 
 
 Now, if these 78 Clergymen and their followers are not " Schism' 
 atics " I should really like to know what they are. 
 
 I think, my friends, wo have had some little experience of that 
 " Little Book " or one of a similar character circulated in this Diocese 
 and also in the Diocese of Toronto. 
 
 In a pamphlet issued by the Church Association of the Diocese 
 of Toronto, and of which His Honor Chief Justice Draper, C. B., 
 is President, 1 find the following :— 
 
 " A Book, one of the publications of the most advanced Eomaniz- 
 ing party in England, styled the Path of Holiness, a first Book of 
 Prayer for the Young, compiled by a Priest, edited by the Eevd. T. T. 
 Carter, rector of Clewer, Berkshire, England, has been distributed 
 among the children of a Sunday School in this Diocese. It is for 
 sale in the Church Book store, in the city of Toronto ; and as we 
 have ascertained in the Church Depository of the neighbouring Diocese 
 at Kingston. The copy furnished to this Association is one of two 
 copies given, as the father deposes, to his sons, by their teacher with 
 instructions not to allow their parents to know that the hooks were in 
 their possession.'" 
 
 Objectionable as the book we are about to notice must be in the 
 eyes of churchmen, being subversive of the doctrines of our Church, 
 and inculcating Romish errors, the miserable deception taught by 
 the manner in which it was placed in the hands of young boys, 
 makes tlio matter worse, and must be abhorrent, not only to every 
 Christian mind but to every honorable and honest man. 
 
 The proceeding indicates so low a standard of moral rectitude, 
 and is so theroughly Jesuitical, and in accordance with the abomin- 
 able maxim that "the end justifies the means" a^ to be almost 
 incredible, were not the evidence of the fact so positive as it ii. 
 
 Under appropriate headings we place some of the poison-plants, 
 called from this so-called " Path of Holiness," along which our 
 children are invited to walk ; and which have been chiefly stolen 
 by its author, without acknowledgment, from the Popish " Garden 
 of the Soul." 
 
14 
 
 l^' 
 
 I i ! , 
 
 I. 
 
 The making the " Sacred Sign of the Cross." 
 
 " As soon as you awake make the sign of the Cross," after which 
 follows a short Prayer. 
 
 " When dressed kneel down, and say. In the name j^n of the 
 Father and of the Son, and of the Holy Ghost, Amen," and f/^ then 
 other prayei*s. 
 
 The same form is enjoined at the beginning and close of " Noon- 
 Day Prayer " at the close of " Evening Prayer " and on various 
 other occasions. 
 
 One of the " Questions for Self Examination " is " Have T made 
 the sacred sign of the Cross carelessly ? 
 
 ha 
 
 II. 
 
 The Cultus of the Virgin Mary. 
 
 Allusions to the Virgin Mary abound, both in the lessons and 
 Hymns — and the following prayer. 
 
 To be said at Morning & Evening Prayer. 
 
 " May the Blessed Virgin Mary and all the Saints pray for me, 
 that I may serve jxnd please God here and dwell with him hereafter 
 for ever in heaven. Amen." 
 
 III. 
 
 The Duty of Confession. 
 
 " When you are preparing to make your first confession you 
 should ask God to keep you with his Holy Spirit to remember what 
 sins you have committed from the time you can recollect anything 
 at all ; or if it is not your first confession, from the time that you 
 made your last confession." 
 
 "Confess singly, destinctly and fully all the sins that you re- 
 member," 
 
3. 
 
 15 
 
 Prayer for confession — Form for Sacramental confession. 
 
 " Kneel down and say : Father^ give me your blessing for I 
 « 'M have sinned." 
 
 " When the Priest has given you the blessing say : 
 
 " In the name |3E| of the Father and of the Son and of the Holy 
 Ghost. BP 
 
 " I confess to God Almighty, before the whole company in 
 er which J heaven and to you my father ^ Ac. 
 
 " When the Priest gives you absolution bow your head and 
 K| of the 9 pray God to absolve you in heaven, while his Minister absolves you 
 IS then M upon earth." 
 
 ■ " Noon- 
 various 
 
 ons and 
 
 " Questions on Self Examination." 
 
 T made " Have I kept from going to confession because I would not 
 
 give up some sin ? Have I, when confessing, concealed anything 
 which I ought to have told, or spared myself by making myself out 
 better them I really was ? Have I told any one what was said in 
 confession ? " 
 
 Christian parents, mark well ! Your child is given a book with 
 % instructions to keep it secret from you. Your daughter is taught to 
 ^ make the Priest her friend and confidant to the exclusion of her pa- 
 rent, being asked at each confession. 
 
 " Have I told any one what was said in confession f " 
 
 The meddling priest is to an*ost that free communication and 
 
 intercourse which it is of such vast importance, and so great a 
 
 for me, safeguai-d, to encourage and retain between parent and child ; and 
 
 >reafler HE is to become a dealer in confidences between your daughter 
 
 and himself which are forbidden to you her mother. 
 
 I • TV 
 
 Penance. 
 
 )n you 
 r what 
 
 ything If *' Have I followed the advice given me by the priest in confes- 
 
 at you -Jl »ion and performed the Penance f &c., &c., &c. 
 
 " After your confession say : — 
 
 ou ^Q- .^ u -pQY these I ask pardon of God and of you, my spiritual 
 
 Fathery penancCf oounsel und absolution." 
 
16 
 
 V. 
 
 m 
 
 
 Sacraments. 
 
 In the Protestant Church there ure 2 Sacraments, Baptism and 
 The Jjord's Supper. But this book gives the following additional : — 
 Confirmation, Penitence, Holy Orders, Matrimony and Unction of 
 the Sick. 
 
 u 
 ^1 
 
 VI. 
 
 The Evangelical Counsels. 
 
 Voluntary Poverty, Perpetual Chastity, Holy Obedience, 
 
 tl 
 
 VII. 
 
 Transubstantiation or the Real Presence. 
 
 *' Have I always received the Holy Communion very reverently, 
 and, when I was ahle, fasting ? " 
 
 " O Blessed Jesus who art about to come to us Thy unworthy 
 servants in the blessed Sacrament of Thy body and blood." 
 
 " Before the prayer of Consecration say : — 
 
 " Most merciful God, look graciously upon the gifts now lying 
 before Thee, and send down Thy Holy S])irit upon this Sacrifice, that 
 Ho may make this Bread the Body of Thy Christ, and this Cup the 
 Blood of Thy Christ. Amen." 
 
 Acts of Worship. 
 
 " Worship and adore your Lord and,|Saviour Jesus Christ, God 
 and Man, who is now present on the altar ^ under the forms of Bread 
 and Wine." 
 
 " I worship thee, O Lord Jesus Christ, present in this Blessed 
 Sacrament." 
 
 " Say before you go up to the altar : — 
 
 " Almighty and everlasting God, grant that I may worthily 
 receive within me the Body and Blood, &c." 
 
 " Say when you get back to your place — 
 
 which 
 
 " May Thy Body, O Loi-d, which I have taken, and Thy Blood 
 sh I have drunk, abide within me." 
 
 :i 
 

 11 
 
 baptism and 
 Iditional : — 
 Unction of 
 
 ^ Act of Faith. 
 
 " O Lord Jesus Christ, very God and very man, I believe with 
 a firm faith, and confess that thou art verily and indeed present in this 
 Blessed Sacrament. For thou who art the Truth itself hast said : — 
 ' This is my body;' ' This is my blood.' Lord increase my faith." 
 
 Act of Spiritual Commujiion. 
 
 " And since I am not going to receive thee sacramentally I 
 beseech thee to come spiritually into my heart." 
 
 ^cc. 
 
 '' Litany of Our Lord present in the Holy Eucharist, 
 
 " Jesu, who ixvipresent upon our altars, veiling thy Majesty under 
 the forms of Bread and Wine ; J osu, who art worshipped and adored 
 by us on our altars. 
 
 " Jesu, the Food of Angels." 
 
 '^ Act of offeriny the Holy Sacrifice." 
 
 e. 
 
 Bverently. 
 unworthy 
 
 ow lying 
 
 ifice, that 
 
 Cup the 
 
 " O most gracious Father, 
 
 accept this pure, this Holy Sacrifice 
 at the hands of thy priest, in union with that All-Holy Sacrifice which 
 thy Beloved Son, throughout His whole life, at the Last Supper, and 
 upon the Cross offered unto Thee, for me ^' * * * and 
 for all for whom He vouchsafed to die." 
 
 " Our Lord's true Body and His Blood, 
 The one true Sacrifice divine, 
 Are offered to thee, Lord of Lords, 
 Beneath the forms of Bread and Wine." \ 
 
 vni 
 
 •ist, God 
 f Bread 
 
 Blessed 
 
 orthily 
 Blood 
 
 Praying for the Dead. 
 
 " For one departed— O Almighty and most merciful Father, 
 who hast taken my Dear * * * =i; to be with Thee in 
 Paradise. Give him more and more the happy sight of Thee, and 
 more and more of peace and joy, &c." 
 
 '■' Remember, O Lord, the souIh of thy servants and Hand- 
 maidens (especially ***;{;) ^ho have gone before us with the sign 
 of faith and sleep, the sleep of peace ; to them, O Lord, and to all who 
 rest in Christ, we pray Thee, grant a place of refreshment, of light 
 and of peace, through the same Christ our Lord. Amen." 
 8 
 
18 
 
 IX. 
 
 " At the ablutions after Communion." 
 
 " Grant, O Lord, that what has boon ttikon outwardly with 
 tho lips, may with a pure heart inwardly bo rocoived, and that tho 
 gift vouchsafed in this life may avail to a true healing and salvation 
 in the life to come." 
 
 " Prayers for Choristers and Altar Servers." 
 
 " Help me always to behave with reverence and devotion when 
 I assist thy Priest at thy Holy Altar." 
 
 " We may well close the perusal of these extracts with tho 
 exclamation, 'Is tho good old Protestant Church of England come to 
 this ? Can we any longer say with truthfulness that the young are 
 more faithfully instructed in religious knov)ledge and religious duties f 
 The ceremonies sought to be introduced by this publication Cranmer 
 and Eidley, the sturdy reforming fathers of the Church, dismissed 
 in language alike expressive and unceremonious. — ''Their prodigious 
 sacrifices, their boyish processions, their uncommanded worshippings ; 
 and their confessions in the ear, of all traitery the fountain (i. e. tho 
 fountain of all treachery) wore, spoken of by thorn as " Popish trash 
 of which tho Church of England hould bo discharged." Can it he 
 our duty to stand quietly by and see our children taught to resume 
 the old clothes of Rome, which our Church throw aside 300 years 
 ago?" It would be tedious to follow minutely the exact resemblance 
 which the book under review boars to Roman Catholic Manuals in 
 use. Any Pr »testant must bo convinced, that if the teaching hero 
 set forth be permitted to continue there can be but one result ; and 
 ih&t is that our children will be false to the faith of their fathers." 
 
 In the face of this we are told that the Church of England does 
 not teach un-protostant doctrine ; and Bishop Lewis says " I fool 
 certain that tho basis of tho Church of England will never bo 
 narrowed. * * >l« jk * jfo branch of Christ's Church interferes so 
 little with the religious consciousness of individuals. There is within 
 her ample room for large differences of opinion as regards tho 
 minuti£e and details of theological science." 
 
 I have said, my friends, that this Bookthis— "Path of Holiness"— 
 was found in use in Sunday Schools in tho diocese of Toronto and 
 for sale at tho Church Depository of tho diocese of Kingston. , 
 
 But we were scarcely prepared for the fact that it was found IfHst 
 Easter, with others equally objectionable to Protestants, in the 
 Sunday School Library of Christ's Church in this city, presided over 
 by now Archdeacon Lauder, who stated in explanation at tho 
 Diocesan Synod at Kingston that be had bought them for his own 
 private use and that they had got into tho Sunday School without his 
 ^owiedgo — " Credat Judoeus Apella ! " 
 
 \ 
 
19 
 
 But we have proof that those Books were in the Sunday School 
 Library in this city, and further, that they were circulated through 
 the parishes around this City and placed in the Imnds of females 
 W'th injunctions not to shew them to their husbands or fathers. 
 
 But it is not among churchmen only that alarm is sprea<l as to 
 the undermining of the Protestant Faith. 
 
 At the conference of the Methodist Church of Canada held at 
 Toronto last September, the Kovd Gervase Smith, Representative of 
 the English Conference, delivered an address and referred to what is 
 called the Keet-Lincoln controversy, and to the influences which 
 were at work in many of the village populations of England to the 
 damage of Protestant Evangelical truth. He gave, among others, 
 the following extracts from bookn widely circulated by ministers and 
 others who are called Protestants — who were doing their utmost to 
 un-Protestantizc the good old land. 
 
 The following extracts from a Church Catechism recently 
 published were read : — 
 
 " We have amongst us various Sects and Denominations who go 
 by the general name of Dissentoi-s. In what light are we to consider 
 them ? A. As heretics ; and in our Litany wo expressly pray to 
 be delivered from the sins of " false doctrine, heresy, and schism." 
 
 "Is then their worship a laudable service? A. No; because they 
 worship God according to their own evil and corrupt imaginations, 
 -and not according to His revealed will, and therefore their worship 
 is idolatrous. 
 
 " Is Dissent a great sin ? A. Yes ; it is in direct opposition to 
 our duty towards God. 
 
 " How comes it then in the present day that it is thought so 
 lightly of? A. Partly from ignorance of its great sinfulness, and 
 partly from men being more zealous for the things of this perishing 
 world than for the Lord of Hosts. 
 
 " But why have not Dissenters been excommunicntod ? A. 
 Because the law of the land does not allow the wholesome law of the 
 Church to be acted upon ; but Dissenters have virtually excommu- 
 nicated themselves by set ling up a religion of their own, and leaving 
 the ark of God's Church. 
 
 " "What class of Dissenters should we be most upon our guard 
 against ? A, Those who imitate the most nearly the true Church 
 of Christ. 
 
 " But are there not some Dissenters who use the same form of 
 
 Erayers as ourselves ? ^1. Doubtless ; but the prayers of the Church 
 eing, for the most part, for the priest to offer up in behalf of the 
 people, it must be sinful and presumptuous for those persons who 
 are called dissenting teachers, to address the throne of grace, usui'ping 
 the priestly office. 
 
 M Is it wicked then to enter a meeting house at all ? A. Most 
 assuredly ; because as was said above, it is a house whore God is 
 worshipped otherwise than He has commanded, and therefore it is 
 not dedicated to His honor and glory ; and besides this, we run the 
 risk of being led away by wicked enticing words j at the same time. 
 
20 
 
 by our prosonco wo arc witnessing our approval of thoir heresy, 
 wounding the consciences of our weaker brethren, and by our 
 oxumple teaoliing others to go astray." 
 
 The following is from the " Liltlo Office Book," which furnishes 
 prayers for " Prime Terce, Sext, Nones, Vespers, Complines, " etc. 
 
 " By the sign of the Cross deliver us from our enemies, O our 
 God. 
 
 " May Holy Mary succour the wretched, help the weak-hearted, 
 revive the sorrowing, instruct the clergy, intercede for the devout. 
 May all experience thy help who celebrate Holy Commemoration. 
 
 *' May the Holy Mother of God pray for us." 
 
 In a small prayer book, " intended chiefly for beginners in 
 devotion," the following Romish doctrines are taught : — 
 
 "May the intercession of St. Mary and all Thy Saints assist us 
 to obtain help and salvation ft'om Thee O Lord, Who 11 vest and 
 reignest world without end. Amen. 
 
 " Receive, O Eternal Father, this offering, which is now only 
 bread and wine, but will soon, by a miracle of Thy Grace, become 
 the True Body and Blood of Thine Only Son ; and with this Obla- 
 tion I desire to offer my most unworthy prayers, that through the 
 merits of Jesus Christ I may obtain all the grace I need. 
 
 " Most merciful God, the Father of our Lord Jesus Christ, look 
 gi'aciouly on the Gifts now lying before Thee, and send down Thy 
 Holy Spirit on this Sacrifice, that He may make this bread and this 
 wine the Body and Blood of Thy Christ ; and grant to me and to 
 all Thy people, by the grace of this Sacrifice, mercy and pardon 
 here, and rest and joy hereafter. 
 
 " At the words, This is My Body, This is My Blood, you must' 
 believe that the bread and wine become the Real Body and Blood 
 with the Soul and Godhead of Jesus Christ ; bow down your heart 
 and body in deepest adoration when the Priest says these Awful 
 Words, and worship your Saviour then verily and indeed present 
 on His Altar. 
 
 " Listen carefully to all the Priest saj^K to you, be sure to remem- 
 ber the penance he gives you, and receive the Absolution thank- 
 fully. 
 
 " Kneel upright at the Altar, and when the Priest comes to you 
 hold the jjalm of your right hand open and your left hand crossed 
 under it ; be most careful to receive into your mouth all, even the 
 smallest Portion, of the Most Holy Sacrament, since one Crumb or 
 Drop of It is worth more than the world itself. 
 
 " May all the Angels and Saints of God assist and pray for me, 
 now, and at the hour of my death. Amen. 
 
 Again, in further proof that the Church of England is " falling 
 from the faith," permit me to read to you a few interesting extracts 
 from an address of the " Church of Ireland Protestant Defence 
 Association. " 
 
 " Under a deep sense of responsibility to God, we feel cone- 
 trained to address you on the present peculiar circumstances of our 
 Church and our country. 
 
 ■ai 
 
21 
 
 •c 
 
 
 " Wo beliovo it to bo an indisputnblo fact that the Church of 
 England as a syHtcm, and a largo proportion of Iho Knglinh people, 
 aro becoming gradually and rapidly unprotcstantized. Sonio may 
 doubt ; wo thoroforo quote a few brief statements, and give factn in 
 Hupport of those statements. 
 
 ,' Some forty years ago a movement was originated at Oxford, tho 
 object of which was to destroy tho work of the lleformation, and the 
 results of which may be seen by the following quotations. Tho 
 Lord Bishop of Gloucester and Bristol, in a recent charge to his 
 clergy, says : ^' 
 
 " Catholic truth, they urtfed (i. <'. the Ritualists), rauat now not only bo 
 ^jreached, but seen and felt. The eye must influence the soul ; the outward must 
 suggest the reality of the inward ; tne trade of scepticism must be contrasted with 
 the tangible realities of a material worship ; the negative and the novel must, for 
 the very truth's sake, be contrasted with tho afhrmative and the traditional. 
 Hence, almost step by step, as doubt and suspended belief had advanced, Ritualism 
 and Ceremonialism — he feared he might even say, superstition — had advanced in 
 exactly the opposite direction. What they had. therefore, to deal with was not a 
 sort of fanciful and prelusive Ritualism, buo a settled materialistic form of worship, 
 which on the one hand claimed to be considered a practical protest against the 
 lawlessness of modern thought, and, on tfie other hand, the symbol of that longed- 
 for union which had always been a ruling principle of the Ritualistic movement. 
 And what was now the final issue ? Why, obviously, direct antagonism to tliat 
 earlier religious movement which either modified or abolished those usages — our 
 English Reformation. It was now no use in disguising the fact. What was, or 
 rather, had been, called the Ritualistic movement had now passed into a counter- 
 reformation movement, and would, whenever sufficiently sustained by numbers 
 and perfected in organization, reveal its ultimate aims with clearness and decision. 
 Such were the grave difficulties with which the loyal members of the Church of 
 England had anxiously to contend." 
 
 (( ( 
 
 It is,' observes the Quarterly Review 'a distinct anti- Reform- 
 ation movement, a systematic attempt to undo the work of the 
 sixteenth century.' 
 
 " 'The work going on in England,' writes tho Union Review, 
 is an earnest and carefully organized attempt on the part of a ra]udly 
 increasing body of priests and laymen, to bring oar Church and 
 country up to the full standard of Calholic Faith and ])i"actice, and 
 eventually to plead for her union with the Church of Kome.', 
 
 " Again, ' If wo were to leave the Church of England, she would 
 simply be lost to Catholicism. Depend upon it, it is only through 
 the English Church itself that England can be catholicised.' 
 
 " Again, ' We hope to draw the Protestants to the Church of 
 Rome. But when ? ah ! when ? Tho time cannot bo very far off. 
 We derive our confidence from the progress of the past. In twenty 
 years hence Catholicism will have so leavened our Church, that she 
 herself, in her corporate capacity, will be able to come to the Church 
 of. Rome and say, 'Let the hands which have been parted these three 
 hundred years bo once more joined.'" 
 
 " ' The whole ])urposeof the great Revival has been to eliminate 
 the dreary Protestantism of the Hanoverian perhxl, and to restoi-o the 
 gloiy of Catholic worship.' 
 
^2 
 
 
 II 
 
 '* In illiiHtnition oi'tlioso Htatomonts, wogivo tho following facts : 
 
 'TIki Rov. H. liiirno, writing in 18(54, nnyn it in ' a melancholy 
 fact tlitit moio than tivo Imndroil of 0!ir niimbor (cio'.gy) have, Hinco 
 the year 1842, openly joijied tho Jiomish ('Onimiunon.' 
 
 " fii ISi!.') one liundiuHl and iiinoty-eight cloi-gymen wrote to 
 Cai'dinal l'ati'i//J, Fiot'ocl of Ihe Saorod College at J{onie, requesting 
 to be admitted into the communion of tho C^luirch of Komo, and woro 
 refused on the ground that they wei'o not prepared to ackfiowlodgo 
 the place and prerogatives claimed by thj Pope. 
 
 " Kleven hundred clergymen recently petitioned for union 
 between the Chuieh of England and the Church of E(mio ; and four 
 hundred and eighty lately petitioned the House of Convocation for 
 the establi.shmiwit of a priestly confessional. 
 
 " Our I'roLestant worship is gradually losing its spiritual charac- 
 torand, in the Ritualistic churches, is becoming more and more assi- 
 milated to that of the Church of Jlomc. Such churches have viiHtly 
 increased, .'ind are still increasing in number, and from them there 
 is a continual slrean\ of converts drifting towards Komanism. 
 
 " Tho liov. IT. Wagner of Brighton, says: — ' Protestantism as a 
 
 religion is on its deathbed It is fast falling, and, by God's fav^our, 
 
 will soon be at an end.' — See Rock, Nov. 20, ISfiS. 
 
 " Jf asked, how are wo to account for the fact that Romanism, 
 which is losing power and influence in every country of Europe, is 
 thus spreading in England, we are compelled to confess, and wo do 
 so with great pain, that we believe it is, in i^reai mosiivG, attributab Id 
 to our present Prai/cr Book as tho prime source and cause. 
 
 "The subject deni'mds calm and impartial examination. 
 
 " By the repeated corruptions of the Prayer Book, wo arc brought 
 into a strange and, we must acknowledge, a painful dilemma. Wo 
 have a Prayer Book which is a combiruition of truth and error, of 
 light and darkness, of Protestantism and essential Romanism. Wo 
 have Protestant Ai'ticlcs as a standard of our faith, and Romish for- 
 mulai'ies which i-iilc our practice. 
 
 " What has iho Churcli of England to do with the spirit and 
 principles of the Relbrmers, except to get rid of them as quickly as 
 possible? Wo will have nothing to do with such a sot." — Church 
 News, Feb. ID, 18GS. " The Articles," it is commonly observed, 
 " must bo got rid of as Protestant and heretical." — Remedy for 
 Romanism in the Church of Em /land, by the Rev. Henry Fry, B.D., 
 page 25. 
 
 " The Times says : — ' It is now established that a clergyman of 
 tho Church of England, may teach any doctrines within limits which 
 only oxtromo subtlety can distinguish from Roman Catholicism on 
 tho one side, from Calvinism on another side, and from Deism on a 
 third." 
 
 " The Echo says : — ' Except tho rocognition of the authority of 
 the Pope, what is there left to distinguish that Church from tho 
 Church of Rome, or a Protestant from a Romanist? ' 
 
 " The Westminster Gazette, tho reputed organ of Archbishop 
 Manning, says : — ' That the effect of recent legal judgments is to 
 
 ■ak; 
 
23 
 
 allow the most contradictory doctrinos to bo publicly hold and tau/,'ht 
 in tho Anglican Church.' Again, ' Anjjlo-CatholicH... may contimio 
 now without foar of penal con.soquoncos, to loavon tlu> immonso mass 
 of Protestantism with (Jatholic truths. Tho adoration oi tho lOuchari.st, 
 tho sacritico of tho Mass, tho sacramental character of j)enance and 
 confession, tho invocation of the Mother of (rod and of tho Saints, 
 prayers and masses foi* the dead, arc Christian verities which are 
 not now denounced as idle fables or blasphemous inventions, but arc 
 permitted to bo taught, in the Protootant Church.' 
 
 " In the face of th(!se facts, it is ])Uorile to deny that certain forms 
 of tho Prayer Book inoulcate llomanism. To deny it would expose 
 ourselves to the siispicion of either insincerity or imbecility. 
 
 "We appeal," writes the UnuM Jicview, "to the Rti'bi-ics and 
 formuhe of our present Book of Common Prayer, in j)roof that tho 
 Church of Kngland retains the same doctrines and usages since tho 
 JReformation as before." 
 
 " Speaking of some of the foi'muhiries. Dr. Newman writes, * Thoy 
 wore drawn up with the ])urpo>,e of including Catholics," and again, 
 " We are using them lor the i)urposo for which their authors framed 
 them.' 
 
 " Tho "P'tualists affirm that they * aro bound by their ordination 
 vows to obL.;rve the oi-dinaiices of the Pra^'er Book, and that these 
 ordinances prescribe the sacramental services of the J^)nlan Church." 
 
 "' Their priesthood,' they maintain, Ms the same in ouU-e and 
 authority as that of tlie Church of Rome, seeing thut their ordiiuitiou 
 is in the same form as that of tho Church of Rome. 
 
 "The Divine authority of tlie Church of Eome, they maintain, is 
 acknowledged by the Church of England, seeing that the validity of 
 its priesthood and their right to enter into tho ministry and bono- 
 ticos of the Anglican Church without being re-orduined, is i.^rmally 
 acknowledged, whilst the ministers of the Xou(.'onlbrmist Cb.urches 
 aro treated as schismatical laymen. 
 
 " Thus, by an appeal to the Prayer BooJc, the Ritualists intrench 
 themselves in thoir present position, and we cannot dislodge thorn. 
 Wo charge them with dishonesty and unfaithfulness ; they retort, in 
 like manner, upon ourselves. 
 
 " 'Which,' writes Dr. Pusey, ' is the most faithful to the Church 
 of England ; wo, priests and laity, who take solemn words of hers in 
 thoir literal meaning or thoy who do not ? ' — Letter to the Times, 
 Nov. 29, 1866. 
 
 " ' Surely th.i people of England," writes the Kov. F. Murray, 
 ' will consider him to be the mx>st honest tiian, who believes the words 
 of tho Ordination Service and acts as a Priest, rather than tho man 
 who, in fact, calls the Prayer Book a lie and a sham, and denies the 
 veiy title which, by his own consent, he permitted to be openly, 
 solemnly, distinctly given to him." — Letter to the Times, October 
 25, 1866. 
 
 " And now, we aj^poal to you, wliother the evidence which wo 
 have brought forward does not indisputably prove, that the Komish 
 element has been largely introduced into our Prayer Book, for the 
 
j 
 
 * 
 
 I 
 
 very purpose of winning over the Eoman Catholics, and including 
 them in the Church ? We appeal to you, alHO, whether this com- 
 promiKC has not been the source and spring of an extensive defec- 
 tion from the Protestant faith ? And, moreover, we submit, if this 
 Boraisli clement was introduced, not by the Reformers, not by Pro- 
 testant Bishops, not by Convocation, but by the Crown, as a matter 
 of State policy, why should there be a moment's hesitation in remov- 
 ing it ? 
 
 " If it be now decided by the supreme legal tribunal, that the 
 Prayer Book permits what is barely distinguishable from that which 
 the Articles condemn as " blas])hemous fables and dangerous 
 deceits " — if it be now indisputable that the Prayer Book is used for 
 the purpose of propagating that moral rinderpest which plagues our 
 land, is there a friend of evangelical truth who will not demand its 
 thorough revision ? 
 
 "If he who mixes poison with the food of a child, would be 
 liable to the extreme penalty of the law, what penalty would not 
 they deserve who would mix ])oison with the spiritual food of 
 hundreds of thousands of the children of the Church foi- generations 
 to come ? 
 
 Protestants of Ireland, we are brought into an anomalous posi- 
 tion. That organization which we have been accustomed to regaixl 
 as the Church of the Reformation, is now being used, not for the 
 ditfusion of its principles, but for their extermination ! 
 
 " It is the sacred duty of eveiy lover of truth to avow his prin- 
 ci])les at the present juncture. The question is, whether germs of 
 Romish eri'or shall be perpetuated in our Prayer Book or not ? Wo 
 cannot be neutral in this matter. To do nothing is practically to 
 encourage the evil. To be silent is to consent. If we acquiesce, 
 though we may profess to be Protestants, we belie our profession. 
 
 " And, in furtherance of this cause, wc appeal, not to you only, 
 but to all true Protestants. It is not a question of mere sectional or 
 local interest. It is a national question. It affects the Protestants 
 of the whole British Empire. A large number of our nobility and 
 gentry liave already been ensnared. Tens of thousands of our people 
 have been led over to Rome. Others are on the way. Inroads are 
 being made every day on our common faith. Active measures arc 
 imperatively demanded. To carry them on large resources are 
 required. Who will have the honour of taking the lead in this holy 
 cause ? 
 
 " We have two objects i'l view-— to purge our Prayer Book of 
 error, rind to present to the world a pure Evangelical Episcopal 
 Church, and then, in the strength of victory, to aid our brethren in 
 England, where redoubled exertions are needed to withstand the 
 unceasing efforts of that powerful combination which is labouring 
 avowedly to unprotestantize both our Church and our nation. " En- 
 gland " (says Dr. Manning) " is the fortress of heresy. If we can 
 strike down heresy in England, it will be struck down throughout 
 the world, and the world will be at the feet of the Pope." 
 
25 
 
 " This question h;is a most solemn aspect. It has relationship to 
 God. We arc engaged in the reconstruction of that which professes 
 to bo His House, and we cannot conceal from ourselves the respon- 
 sibility that attaches to that office. What is to be our standard — 
 what our guide ? Are we to follow the traditions of men, or the 
 Word of God? Are we at liber tj' to order God's House without 
 seeking to bo subject to God's Word ? If the curse of God is pro- 
 nounced upon those who would corrupt the Gospel (see Gal. i.), shall 
 wo join in perpetuating some of the worst principles of the Apostacy, 
 as if antiquity could sanctify heresy and convert error into truth ? 
 Let those do so, who will and who dare : as for ourselves, we de- 
 clare, before God and om* country, wc will not. 
 
 By order, 
 
 '• THOMAS H. THOMPSON, 
 
 Hon. Secretaiy." 
 
 u 
 
 " Office of the Association, 
 
 " 14 Westmoreland Street, Dublin." 
 
 We know that there area very large number who remain in the 
 Old Church, who entertain precisely the same views regarding the 
 errors that exist in it that we do, but who remain under Uie hope 
 that the Church can be reformed from within. Many who have left 
 it lived for years and years undei- the same ho])e, and tinally left, 
 seeing no prospect of their ho])e being realised. 
 
 Many looked forward to the lale Diocesan :ind Provincial 
 Synods, that some action would be taken Lhcre to put a stop to the 
 Ritualistic practices and teaching which ai-e slowly but steadily 
 making headway in the Dominion. Again they were disappointed. 
 Nothing, actually worse than nothing, was done in that direction. 
 
 What was the routine at the Synod at Kingston ? Over the 
 Altar in the Cathedral was disployed a large golden ci'oss at least 6 
 feet by 3, and when the Clergy entered the chancel arrayed in " Milli- 
 nery "of all sti i}jes and colours, they bowed towards the altar after the 
 manner of the Roman Catholic Church, as if there v^as something 
 more there than simply the handiwork of a carpenter and an 
 ux>holsterer. 
 
 At the Creed they one and all t'lrned their backs on the Congre- 
 gation and faced the Altar. 
 
 The service was intoned in a sort of monotonous whine by the 
 " Priest of St. Albans " who seemed to take great delight in hearing 
 his own voice. It could not be said that the Congregation prayed, 
 but that the '' Priest of St. Albans " and others of the Clergy sang 
 theirprayers for them. 
 
 The Revd. Mr. Petit, Rector of Richmond in this County, 
 preached a sermon from the Text, " I speak concerning Christ and 
 the Church," and the whole toimr o' his sermon wont to sl^pw that 
 the Church of England was ttie sole Church of Christ. 
 
\i\ 
 
 26 
 
 At the close of his sermon, referring to the Almighty being 
 omnipresent, he said ; 
 
 " The Lord Is in his holy temple, in his presence we meet, in his 
 presence we offer up our prayers and praises, and before his altar upon 
 which he is veiled in His own chosen symbols, we bow our heads, and 
 bend our knees, andpariake of his body and blood." 
 
 Is this Protestant doctrine, my friends ? Or is this " falling 
 from the faith " ? 
 
 Of course this Christian and £Jducated GenUeman could not let 
 the opi^ortunity pass, without having a dash at us of the Eeformed 
 Episcopal Church and at the same time exhibiting his Christian 
 charity towards other denomination 9. He continued : — 
 
 " Some cannot see any difference between the Church of God 
 and the way of the multitude of societies around her, or between her 
 priests and those who serve at other altars. They look upon all organ- 
 ization s for professing Christ and all places for worshipping him as 
 equally good and acceptable to God ; and even now as of old, some 
 are one day in the Church, the next day bowing the knee at some 
 other shrine. And hence also upon the least appearance of evil or 
 the slightest cause of offence, some leave the body of Glvrist and go out 
 from his presence, to wander in the dark and to go they know not 
 where. 
 
 " Some men quite forget that as the body of Christ is composed 
 like human beings — it is subject to passing evils. They forget that 
 * the soundest and healthiest human bodies sometimes undergo slight 
 disorders.' 
 
 " The perversions toEome or Cummins are, as in bodies of flesh, 
 only as boils that break forth on man or beast. It leaveth the body 
 purer and better than before. 
 
 " They are evidences of some slight irritation or functional dis- 
 order, but no sign of weakness or want of vitality, but rather of a 
 Bound strong and vigorous condition." 
 
 And the Eeverend gentleman should have added that the " func- 
 tional disorder " had become so deeply rooted that the Archbishop of 
 Canterbury had applied to Parliament to put the Church into 
 quarantine. 
 
 He is a very nice Christian minister is Mr. Petit — he is so liberal 
 and acts on the Scripture text " Judge not that ye be not judged." 
 He will soon be a Canon and Examining Chaplain, or an Arch- 
 deacon. He is fishing for it very earnestly. 
 
 But the Eev. Mr. Petit should have gone further and told his 
 hearers, that it was not "Boils " the Church was afflicted with, but 
 a Cancer, eating into hci very vitals and attempting to destroy the 
 Protestant Branch grafted on at the Eeformation. 
 
 The Eeverend gentleman said some cannot see any difference 
 between the priests of the Church and those who serve at other altars. 
 
 He never made a truer remark in one sense, for it was a difficult 
 matter indeed at the Kingston Synod to see the difference between 
 the dress affected by many of the clergy and that of a set of Moaks 
 and Friars of the Church of Eome. 
 
 V 
 
^ 
 
 and 
 
 !0 
 
 B 
 
 The whole affair was more like a burlesque than a meeting of 
 the clergy of a Christian Church. 
 
 Let us now take a look at the Toronto Synod. 
 
 When some of the pamphlets containing letters addressed to 
 Bishop Lewis and others through the Ottawa Press, were received 
 from the Post Office and laid on the table addressed to various mem- 
 bers of the Synod, one reverend gentleman remonstrated strongly 
 that it was a breach of privilege to introduce or circulate any such 
 pamphlets bearing " Infidelity " on the face of them. These " Suc- 
 cessors of the Apostles " don't like plain truths. They jDrefer some- 
 thing of an ambiguous character, on which they can put a construc- 
 tion to suit their own purposes and thus "humbug" the Laity. 
 " Scnex " and " Luther II " wrote too plainly to suit their purposes, 
 and it is a lucky thing for them both, that we have no inquisition 
 now-a-days or they certainly would have had the " Thumb Screws " 
 put on them by the would-be Inquisitors. 
 
 The subject of Eitualism was brought up, but the Eesolution was 
 voted down by a large majority. 
 
 On the question of union with other churches, the Eevd. Dr. 
 Darling, the "Eitualistic Priest" of Holy Trinity, Toronto, said: 
 " He could not believe that the Society formed 250 years ago by John 
 Knox was that which was formed by Christ, and he differed honestly 
 from those who thought otherwise. lie looked with the greatest 
 respect on other Denominations, but they were human societies and 
 like human things generally would pass away, while the Kingdom of 
 God (the Church of England) would last for ever. When the several 
 parties in the Church were at one with each other and when their 
 unhappy divisions were at an end, it was their time for them to 
 speak of union with others." 
 
 Here is another specimen of High Church liberality and self 
 sufficiency. The Presbyterian Church is a " Society formed 250 
 years ago by John Knox." The Methodist, Baptist and other j^ 
 Protestant Churches in the ej^es of this " Eitualistic Priest " are 
 " human societies " ; but the Cliurch of England, founded by an 
 Apostate Priest of tnu Gluuch of Eonie, is " The Kingdom of God." 
 Was ever such blasphemy before uttered ? 
 
 The only manly voice that was heard among the clei'gy as 
 against Eitualism was that of Dean Grassett, of the Cathedral, 
 Toronto, who, to the lioi-ror of his licaroi's, disavowed his belierin i 
 '•' apostolic succession " and denied thai he ever taught it. But still 
 the Dean retains his living and remains in the Church of many 
 beliefs. 
 
 As regards The Provincial Synod of Montreal, its action may 
 be summed up in the words — Nothing was done. A motion for the 
 revision of the Prayer Book, excluding all objectionable doctrine, 
 was voted down. 
 
 On the formation of the Eeformcd Episcopal Church in Ottawa 
 last winter, we went peaceably out of the old Churcii, and dosirecl 
 to be allowed to follow the dictates of our conscience. 
 
P" 
 
 
 28 
 
 But that privilege wan not allowed us, His Lordship Bishop 
 Lewis denounced us as a body from his pulpit, but not satisfied with 
 that he caused his sermon or address to be printed and placed for 
 sale in the Book stores of the City. 
 
 I hold a copy of it now in my hand. Referring to us of the 
 Eeformed Episco])al Church he says : " T am not very apprehensive 
 as to the result, it is seldom of any use to speake in tei-ms of 
 remonstrance to people who are bent on schism. Movements of this 
 kind are easily set on foot and often as easily die out. " 
 
 I am inclined to think that by this time His Lordship's ap- 
 prehensions are somewhat awakened as to the result, if we are to 
 judge by the extraordinary zeal exhibited of late by His Lordship 
 and clergy in this Diocese, with the fact staring him in the face 
 that the Reformed Episcopal Church now numbers 8 Congregations 
 in Canada, including the Pastor and seven eighths of the Congrega- 
 tion of Chj-ist Church, Victoria, British Columbia ; and that Pastor 
 a Dean of the Church of England who has had charge of his present 
 Congregation fov the last 20 years, a gentleman of high intellectual 
 att.iinments revered, respected and beloved by the^vhole community 
 in British Columbia. So that the " Movement " does not look very 
 like " dying out. 
 
 Again His Lordship says : " I have no intention of attempting 
 to refute the Theology of the newly attempted Sect or to expose the 
 unscriptural character of their errors." 
 
 With all due respect T am of opinion that it was His Lordship's 
 duty to have pointed out to us our ejTor if we were in error. But it 
 did not suit His Lordship to do so, and for the best possible reason, 
 viz : That he could not. 
 
 His Lordship again says : " There are Bishops, Priests and 
 Deacons to day who hold our disbeliefs and their livings as well." 
 Certainly a stronge admission from a Bishop of the Church. How 
 can we otherwise than believe that they prefer the Fleshpots to the 
 Faith ? 
 
 By whom is the greater honesty displayed ; by those who leave 
 or those who remain in a Church in whose faitli they do not believe ? 
 Or is it sound or honest to renuiin and cs])ecially minister in a 
 Church with half a dozen faiths. 
 
 " For many walk, of whom 1 have told you often, and now tell 
 you even woepiv)g, that they are the enemies of the Cross of Christ, 
 whose end is destruction, Avhose God is their belly, whose glory is in 
 their shame, who mind earthly things." 
 
 His Lordship further says : " The Church of England is the 
 Church of the Educated, and the great majority of the highly educ- 
 ated classes are members of the Church." 
 
 And His Lordship might have added it is the Church of the 
 Fashionable classes also. But T have yet to learn that the Educated 
 classes are the most religious or that virtue and morality are confined 
 to that class. My experience tells mc that there is quite as much 
 pure religion, virtue and morality under the Homespun as ever 
 there was under the Bioadcloth, 
 
 I 
 
 I 
 
29 
 
 And it is a question yet to be solved whether a high education 
 renders a people more religious or otherwise. If we are to take 
 Germany as a sample, whose peoj^io are admitted to bo the best and 
 most generally educated people in the woi Id, I am afraid the argu- 
 ment will not apply. 
 
 His Lordship does not exactly curse us, though he uses the quota- 
 tion, "If any man start a new sect let him be anathema," (an 
 ecclesiastical curse.) He seems to have forgotten or denies that the 
 Church of Enfj-land came out of the Church of Eome. But " curses, 
 like chickens, come home to roost." 
 
 His Lordship also tells us, " That wo will be inadmissible to the 
 communion and deprived of all the privileges and rites of the 
 Church." 
 
 Well ! if we believed that no other Church possessed rites and 
 privileges quite as orthodox as those of ihe Church of England, we 
 might be alarmed. But as we believe that the communion and 
 other rites of our o\\ ii Church, of tlie Presbyterian, Methodist, Bap- 
 tist and all other Protestant denominations are quite as acceptable 
 in the eyes of Almighty God as those of the Chui'ch, over a ])ortion 
 of which His Lordship presides, our minds are quite easy on that 
 point. 
 
 His Lordship in conclusion says : " We are not the men to fix 
 the standard of orthodoxy or to revise the Book of Common Prayer. 
 Rather (says he) let them revise tlieir own life and conduct and by 
 repentance and amendment fit themselves for the task of studying 
 the Bible and Prayer Book intelligently. 
 
 As we happen to believe that wo individually are answerable to 
 Almighty God for our Faith, we prefer to follow the dictates of our 
 own reason and conscience, with the help of God, rather than be 
 guided by a self constituted and airogaiit Priesthood, who would 
 make us believe all the doctrine of the Church of Rome for their 
 own selfish ends and to render themselves important. 
 
 As regards our "life and conduct" I have no hesitation in 
 saying that the Congre|,^ation in this city (now numbering some 400 
 souls) will boar fair comparison with any congregation in his Lord- 
 ship's diocese. His Lordship's insinuation to the c^ntrarN'- notwith- 
 standing. 
 
 And as to our studying the Bible and the Pra^^er Book, it is just 
 because we have studied them both thoroughly, that we have revised 
 the Prayer Book and expunged from the latter everything not borne 
 out by or not in accordance with Holy Writ. 
 
 And thank God we have now a Prayer Book and Liturgy, not 
 only acceptable to ourselves, but to all other Protestant Churches 
 and with all of which we are in full accord. 
 
 Our pulpit has been occupied by Ministers of both the Presby- 
 terian and Methodist Chuichos, and Congregational and Baptist 
 Clergymen have assisted our Bishop in the Ordination of one of our 
 Clergy. 
 
 This seems to me like a union of Protestants, rather than 
 dividing them, as some accuse us of doing. 
 
i 
 
 30 
 
 Wo hear it advanced by many that Ritualism has not m.ade 
 much progress in Canada. One thing is certain, it has got a foot- 
 hold. Tlio wedge in in, and ever}- exertion in heing made by many 
 of the Clei'gy to enhirge the opening. 
 
 For j'cars back Eitualism has increased rather them diminished, 
 and it has developed into a simple system of imitation. 
 
 In the services, books and practices of the Ritualists everything 
 is a mere copy of what is seen in lioman Catholic books. They 
 imitate the ways of a Church whicli captivates their fancy, though 
 they are indisposed to submit to its demands. 
 
 The Clergy as a rule have no idea of joining the Eoman Church, 
 the self sacrifice of a Roman Catholic Priest they don't believe in ; 
 nor do they feci dis])Osed to give up their comfortable livings and 
 lead a life of celibacy. 
 
 , Their object is to turn the Protestant Church of England into 
 what they call an English Catholic Church, with all the forms, 
 ceremonies and pretty much all the faith of the Church of Rome. 
 
 They have made the F^nglish Communion service a sort of 
 " High Mass " and call it so, and while they use the usual prayers of 
 the Church, they adopt gestures and wear dresses, as closley as 
 possible resembling those of the church of Rome. 
 
 As a sample of the latter permit me to read you the following 
 extract from the Prince Edward Island " Now Era." 
 
 " CoNFiRMATFON. — The Bishop of Nova Scotia held a Confirma- 
 tion in St. Peter's Church on Sunday evening 14th. The Church 
 was ('enscly crowded, Uiany having to stand. The A-ltar was vested 
 in white frontal and red super frontal ; the usual festal color. Four 
 vases of flowers stood on the rotable, two on each side of the Altar 
 Cross. The font was neatly decorated with flowers. At 6.30 the or- 
 ganist plaj'ed a soft voluntary, and shortly afterwards the Choir, in 
 cassocks and surplices, preceded by the Cross bearer, issued forth 
 from the Ycstry. followed by the Priests, and Bishop's Chaplain 
 bearing the Pastoral stalf, the servers, and the Bishop in his Epis- 
 copal robes. The service commenced with singing a Hymn. The 
 Litany was then sung from the faldstool by the Rev. Mr. Ellis. After 
 which the Prefat-c to tlie Confirmation offi.ce having been read l»y 
 Rev. Mr, Hodgson, the Bishop advanced to the Chancel rail, and at 
 considerable length, addressed the congregation on the nature of the 
 ordinance, and the position given it by the Church. He also addres- 
 rod the candidates, giving them sound and excellent counsel. Having 
 put the usual question to the candidates, the answer to which was 
 firmly and decidedly given, he proceeded to the^.ltar and commenced 
 the Pj-'' > the Venl Creator having been sung, the candidates 
 24 in 1. >.', were severally presented to the Bishop and received 
 the J.I) 1 ' on of hands. The Confirmation oflice being concluded, 
 His L» ' hip at' mdud by the Cross bearer, and servers, proceeded 
 to the pulpit aiKi j^>reachod an eloquent sermon. 
 
 " After the sermon, during the singing of a hymn, the offertory 
 was rniule. A solemn Tc Dcum was then sung, the choir being rang- 
 ed in a semici'/cle facing the altar. The music of the Te Deum was 
 
 I 
 
31 
 
 by Dr. Mosley, and wan well rendered in iiniHOii, the service was 
 concluded by the Bishop pronouncing the Benediction, the Pastoral 
 Staff being held in his loft hand. Besides the Prio^^ts in charge of 
 ^he C urch, we noticed in the chancel, the Eev. JDr. Wright (of 
 Montreal). The Bishop left by train, for kSiimmerside, whei'c he was 
 to hold a Confirmation the same day." 
 
 They glory in disobeying the decisions of the Courts of Law 
 which are against them and deiy the orders of their Bishops as 
 wholly undeserving of respect. 
 
 And after all tlieir whole production is but " Bruniageni ware," 
 tis not the real thing, not the true gold they would have the world 
 believe j but only a miserable imitation which they attempt to pass 
 off as the genuine article. 
 
 Confession is their strong point. They tell us that the direct 
 aim of confession is the obtaining pardon of the sins thus detailed, 
 at the hands of a priest who has received the Holy Ghost for the 
 special purpose of enabling him thus to forgive them. 
 
 This confession and absolution they assert arc absolutely 
 necessary to the forgiveness of sins committed after baptism, 
 (according to the doct)-ine of Eegeneration of the Cliui-ch of England, 
 baptism of water washes away all sin, gives a new heart and a holy 
 nature.) 
 
 In fact, in plain words they assert that those who are not thus 
 absolved are excommunicated. Their sins are not forgiven, they are 
 dead in their sins, though remain ing"apparently members of a visible 
 church. 
 
 Bishop Lewis says the dilfercnce between the Confession of the 
 Church of Rome and that of the Church of England, is, that the for- 
 mer is obligatory, the latter volutitary. 
 
 Let us see iiow that is. To my mind it is a distinction, certainly 
 without great difference, when we reflect that several hundred clergy- 
 men of the Church of England are constantly working on the most 
 sensitive consciences to which tliey have access, telling theili that 
 they are excommunicated, if they do not go to confession and receive 
 absolution from some episcojjally ordained Priest. Here they are 
 exercising a spiritual terrorism which almost amounts to compulsion, 
 for they wind up by impressing on the minds of their people that by 
 their own acts they shut themselves out from the Communion of 
 Saints and are dead in their sins. 
 
 From. Bishop Lewis's remarks one cannot come to any other 
 conclusion but that he approves of Confession to a Priest, when 
 voluntary (as he terms it) on the part of the penitent ; and he of 
 course believes that the Clergy of the Church of England have the 
 power to absolve or retain sin as ** Successors to the Apostles, " other- 
 wise he does not believe in his own ordination. 
 
 But His Lordship's creed is of a milder foi-m than that of the 
 celebrated 483 clergymen who signed the address, to the House of 
 Bisbops, asking them among other novelties to institute a regular 
 Order of Confessors for absolving the members of the English Chui'ch 
 from their sins. 
 
m 
 
 32 
 
 The Bishops did not accede to their memorial, but wo have the 
 fact staring us in the face that at that period 483 ministers of the 
 Church entertained such extreme views. And we liavc no reason to 
 believe that they are diniinished in number, but rather increased, 
 judging from the audacity with which they put forward their views. 
 
 Witness the following notice issued for the direction of persons 
 in the habit of or desirous of confessing to the priests of a church in 
 the heart of London and un'ler the supervision of the Bishop of 
 London. 
 
 " St. Alban the Martyr, Holborn." 
 
 " A priest will attend in the Sacristy to hear confessions at tho 
 following limes: 
 
 " Wednesday : — 10 a.m. to 12.30; 2.30toY.45; and after 
 evening service for any who may desire it. 
 
 " Friday : — 2 to 6 p.m.; for women only. 
 
 " Saturday : — 10 a.m. to 12.30, for any one ; 2.30 to 6 p.m. for 
 men only , G to 7.45, for girls only ; after evening service for any one." 
 
 Such is a specimen of the practices of the church of whose "rites 
 and privileges " we poor '' schismatics " are to be dejH'ived ; prac- 
 tices which are actually carried out under the very nose of tho 
 Archbisho]! of Canterbury. 
 
 As to any reasoning with these people, it is useless. They hold 
 in your face the Book of Common Prayer as their authority, but only 
 use such portions of it as suit their argument, viz, those portions 
 which we have expunged under the authority of the 39 Articles of 
 the Church. 
 
 They teach the children the Prayer Book but never one word 
 of the 30 Articles is heard of. 
 
 Having spoken of the '' Prayer Book " let us look into it. 
 
 In the Catechism we find the question : What is the inward 
 part or thing signified ? Answer : The Body and Blood of Christ 
 which is vcrili/ and indeed taken and received by the faithful in the 
 Lords' Supper. 
 
 Plain words indeed. If they mean what they indicate it is not 
 Protestant doctrine. If they do not mean it they have no business 
 +herc ; still our children arc taught them without comment. 
 
 CONFIEMATION, 
 
 It is so called because it is supposed to complete the admission 
 of the person into the Christian Church and qualify or tit him to 
 partake of the Lord's Supper. 
 
 
 '4 
 
33 
 
 And according to tho English Church tho Bishop claims that by 
 the imposition of his hands, he gives to them the Holy Ghost. Ono 
 frail mortal like ourselves assuming such power seems monstrous 
 indeed. 
 
 But we find in the Confirmation Sei-vice in the Prayer Book, 
 the first prayer the Bishop says as follows : " Almighty and 
 overliving God, who hast vauchsafed to regenerate these thy servants 
 by water and Holy Ghost, and hast given nto them forgiveness of all 
 their sins, etc." 
 
 Now, my friends, I should like indeed some Bishop to explain 
 to us how this has been brought about. The words are plain, there 
 is no hope or prayer that they may be regenei-ate and their sins 
 forgiven, but a positive assertion that such is the case. Certainly very 
 consolatory if true, and perhaps a happy state of mind if people 
 could be brought to believe it to be true. 
 
 There is no foundation in Scripture for any such doctrine, and 
 wo of the Eeformed Episcopal Church only look upon Confirmation 
 as the act of young people making an opeu confession of their Faith 
 in the Lord Jesus Christ, and of their desire to serve and follow him, 
 as they walk through this world of sin and danger. 
 
 OEDINATION. 
 
 In the Prayer Book, in the ordination service for the Priests* 
 we find the following : — 
 
 " Eeceive the Holy Ghost for the oflSce and work of a Priest in 
 the Church of God, now committed unto thee by the imposition of our 
 hands. Whose sins thou dost forgive they are fergiven and whose 
 sins thou dost retain they are retained, &c." 
 
 Here, my friends, in very plain words, is a sinner likeom'selves, 
 by the imposition of his hands, conferring upon another sinner the 
 Holy Ghost and giving him the power to forgive and retain sins, the 
 highest attribute of Almighty God. And still we are told this 
 Prayer Book is perfection itself and requires no revision. 
 
 This imposition of hands by a Bishop makes a Priest of God and 
 a " successor of the Apostles." If this is not blasphemy, it certainly 
 is closely allied to it. 
 
 But let us see what value is to be attached to this ceremony. 
 
 A celebrated writer, " Enoch Mellor," in treating this subject, 
 says : 
 
 " "What if every Clergyman in England, from the Archbishop 
 of Canterbury down to the last ordained Deacon, could shew the 
 chain of succession without flaw ? What if the Mystic Grace flowing 
 
I 
 
 34 
 
 from apostolic hands was so persistent and indefeasible, that it 
 would run clear and untainted through simony, drunkenness, 
 murder and every other sin, in those through whose liands it ha» 
 demonstrably descended, if it have descended at all ? What, I say, 
 in that case is it worth ? Grant the fact. What is its value ? 
 
 " There comes one on whose head the hands of the Bishop of 
 Oxford have just rested, cementing as they rested there the couver- 
 Bion of the neophyte or novice with the wondrous chain. 
 
 " Let UH venture to question the young man, who not unnaturally 
 thrills with the excitement of his new orders. 
 
 " ' You have just been ordained to day ? ' — ' I have. ' 
 
 ** ' Can you speak with tongues which you have never learned ? ' — 
 ' I cannot. ' 
 
 " ' The Apostles wrought miracles, can you imitate them in this 
 respect ? ' — * I cannot.' 
 
 " ' When the hands of the Bishop were laid upon your head were 
 you conscious of any special illumination ? ' — ' None.* 
 
 " ' Your passions have they been subdued by the act ? ' — ' I fear 
 not.' 
 
 " ' In fact so far as the testimony of your consciousness goes, 
 you cannot depose to any intellectual or moral bestowmont which 
 the Bishop's hands have left upon you as a sign and proof of apos- 
 tolic succession ? ' — ' 1 am not aware that I can.' 
 
 " ' Did you ever hear of any one who had received as valid an 
 ordination as you have, and yet who erred fatally from the truth ?' 
 —'I have.' 
 
 " ' In your own Church Samuel Clai'ke was an Arian ?' — * He 
 was.' 
 
 " < And Dr. Whitley also ? '— ' He was.' 
 
 " ' And many others ? ' — ' Yes.' 
 
 " ' And in recent days Bishop Colenso is as tme a successor of 
 the Apostles as the Bishop of Oxford ? ' — ' I am afraid I must grant it. 
 
 " '■ And he can ordain in Natal others like minded with himself?' 
 — * So it appears.' 
 
 " ' Then this gift you receive by Episcopal Ordination does not 
 preserve you from heresy ? ' — ' 1 fear not.' 
 
 " 'Have you ever known drunken Priests in your Church?' — 
 "A few.' 
 
 " * Once I believe there were, 7iot a few ? ' — * So I have read.' 
 
 " * And these were all in the line of succession ? ' — * They were.* 
 
 " ' So that it would seem, your ordination secures neither 
 orthodoxy nor morality ?'— ' Neither.' 
 
 " ' And yet you regard your ordination in the apostolic lino as 
 a blessing unspeakable ? ' — ' I do.' 
 
 " ' Well I must thank you for your candour and agree with you 
 that the blessing is not only unspeakable but inconceivable^ " 
 
 But my friends let us probe this Apostolic Succession a little 
 further and see of what materials it is comj)osed. 
 
 Have we not the case of the Eevd. Di\ Ward, a Clergyman of 
 the Church of England, a man of high literary endowments, who 
 
 ■ W" 'Ill — 
 
 ■mBmm 
 
35 
 
 but a few short years back brutally mui-dored his wife and concealed 
 her body in a closet ? Ho was tried and sentenced to be hanged, 
 and would have been but for the " Cloth," and is now working out 
 his commuted sentence of penal servitude for life, and there are 
 many other " Successors to the Apostles " in the same category. 
 
 Who can undertake to say that the Apostolic link has not been 
 broken and the Sacramental virtue gone. Amidst the numerous 
 corruptions of doctrine and practice and gross superstitions that 
 crept in during the " Dark Ages " are found recorded descriptions 
 of the most profound ignorance, profligacy of life of many of the 
 Clergy, and also of great irregularities in respect to discipline and 
 form ; mere children consecrated as Bishops, and men officiating who 
 scarcely knew their letters — prelates expelled, and others put in 
 their place by violence — illiterate aiid profligate laymen and habitual 
 drunkards admitted to Ifoly Orders, and in short the prevalence of 
 every kind of disorder and reckless disregard of the decency which 
 the Apostle enjoins. So writes the late Dr. Whately, Archbishop of 
 Dublin. 
 
 And looking back only to the 18th century what do we find ? 
 Why I that not less than fifty Church of England Clergymen 
 " Successors to the Apostles " and a Bishop were confined in the 
 Fleet Prison, London, at one time, leading the most dissolute and 
 disgraceful lives, and living by solemnizing marriages at all prices 
 from half a crown to half a guinea. 
 
 The advertisements of some of the loading members of this 
 fraternity speak for themselves : Peter Symson informed the public 
 that he acted by Eoyal authority ; that he had been " educated at 
 the University of Cambridge " and was " late chaplain to a noble- 
 man; " that he married couples in a room furnished with chairs, 
 cushions and proper conveniences. In a single year he married 2,200 
 couples. 
 
 John Lundo, another, was " a regular bred Clergyman, a gentle- 
 man who was lately chaplain on board one of Her Majesty's ships of 
 war, &c.' who was above committing those little mean actions that 
 some men impose oil poo j)Io ; everything would be oenductod with 
 utmost decency and regularity such as shall always be supported by 
 Law and Equity." 
 
 Such is a sample of the men who form a portion of the links in 
 the Chain of Apostolic Succession, and of whom the Clergy of to- 
 day have so much reason to be ])roud as their predecessors. 
 
 These are the sort of divinely inspired men who presume to turn 
 up their noses at Clergymen of other donominations ! These are the 
 " Educated Gentlemen." When will the people of the Church of 
 England get their eyes opened ! 
 
 Can- any sane man believe that Almighty God confers on such men 
 or on their successors the Holy Grhost, and gives them the keys of 
 Heaven and Hell, empowering them to forgive sins? Does he bind 
 himself to ratify the acts of such men ? Certainly not. We utterly 
 deny that there is any authority in Scri])ture for maintaining that 
 wo cannot obtain forgiveness of our offences, on our sincere repen- 
 
 
36 
 
 tance, without the intorvontion of mortal man, ami therefore in the 
 Knglinh Church the making of a confession with a view to abnohi- 
 tion itself, is in every possible case a solemn mockery and a de/jfrad- 
 ing superstition, hoth In the pretended penitent and the equally 
 pretended Priest. 
 
 Oui- Saviour says: "Lot the wicked forsake his ways and the 
 unrighteous man his thoughts and let him return unto the Loixl and 
 he will have mercy upon him and to our God and ho will abundontly 
 pardon him." 
 
 No priestly intervention here, no absolution fi-om a mortal 
 man a sinner like ourselves, even though robed in what ho consi- 
 ders the garb of a Priest and blasphemously presuming \p be 
 endowed with tlie highest attribute of his Maker — mercy arfa for- 
 giveness. 
 
 We have confession and absolution paraded before us in no less 
 then ibur places in this Prayor Book, hold up before us on all occa- 
 sions as our rule of faith. But most prominently in the visitation 
 of the sick. The words are : — 
 
 " Here shall the sick person he moved to make a special confes- 
 sion of his sins if he feel his conscience troubled with any weighty 
 matter. After which confession the priest shall absolve him, if he 
 humbly and heartily desire it after this sort : — 
 
 " Our Lord .lesus Christ who hath left power to his Church to 
 absolve all sinners who truly repent and believe in him, of his 
 great mercy forgive the thine offenses ; and by his authority com- 
 mitted to me I absi^lvc thee from all thy sins, in the name of the 
 Father and of the Son and of the Holy Ghost. Amen." 
 
 I would ask you, my friends, can any Roman Catholic absohition 
 be stronger ? But the extraordinary part of it is this. This self 
 sufficient priest whoever he may be, in the first place prays to 
 Almighty God to give the penitent his offenses, and so perfectly 
 satisfied is he of the instantaneous efRcacy of his prayers, that he, at 
 once absolves the penitent, while at the same time he himself may 
 be the greater sinner at the very moment when to my mind he is by 
 daring to usurp such power. 
 
 But lot us see if this was the practice of the Primitive Churcli. 
 
 " In a work published by the late Eevd. M. H, Seymour on this 
 important subject, it is shewn that the claim of tat! clergy for a 
 sacerdotal power of forgiving sina, asserted to hava been always 
 claimed by the churches of the East and West, is absolutely without 
 foundation." M. Seymour establishes his argument as well from 
 the Scriptures as by reference to the earliest formularies of the 
 churches and proves conclusively that the practice of AMricular 
 confession was unknown until the middle of the thirteenth century. 
 He further shewa from the early history of the church that " the 
 confession, repentance and absolution, were open and public, and the 
 absolution not of the Priest alone, but of the whole body of the 
 church, " by whom the penitent was absolved, or loosed from his 
 bond of exclusion (which was called "binding") and again received 
 into communion with the Church. The references made are to the 
 
 HBWIf 
 
37 
 
 collection of sacramontarioH, ponitentiarioH, oi-dinals, and other 
 rituals used from the oarlient times in the churches of the West, 
 published in the seventeenth century by John Morinus, a Priest of 
 the Congregation of the Oratory, in the Church of Eome, to the 
 Sacramentary of Gelasius, Pope of Rome A. D. 490, published by the 
 Romish writer Muratori, and the collection of ancient rituals of the 
 Eastern Church, made by Jacobus Gour, a member of the Order of 
 St. Francis, who shortly after the dissolution of the Council of Trent 
 was sent by the Pope on a mission to the Eastern Churches, to 
 ascertain their practice in reference to absolution. From all these 
 it is evident beyond dispute that the forms of absoluticn used in the 
 local Churches of the East and West wore " Simply prayers to God that 
 he would himself pardon the penitent while the Bishop, Priests and 
 people received him again to the Holy Communion, but no pretension 
 was made to the sacerdotal absolution or priestly forgiveness of 
 later times." Nor in any of the I'ornis used in the ordination of 
 Priest or Presbyters, during the first twelve centuries, is any mention 
 made of the conferring of any power of giving absolution. 
 
 I find the foregoing in a late number of the Christian Guardian, 
 published at Toronto under the auspices of the Methodist Church 
 of Canada, and I give it for the benefit of those who attach impor- 
 tance to the teaching and vrritings of the early Fathers. 
 
 I for one do not attach that importance to them that some do ; 
 for wo know that Papal Bui!' have been manufactured out of" whole 
 cloth," and we have no proof that much which is called the tradi- 
 tions of the Church and the writings of the Fathers is genuine. 
 
 For after all they were only men like ourselves, men made saints. 
 We have the Bible, and I deem it no presumption to assert that with 
 the reason the Almighty has given us and the help of God, obtained 
 through prayer to him, we are quite as able as the Fathers were to 
 judge and feel what worship is acceptable to our Maker. 
 
 I have referred to one Book of an objectionable character found 
 in Christ Church Sunday School Library in this City, viz : " The 
 Path of Holiness." But there is another in circulation, entitled, " The 
 Spirit of the Church," labelled on the outside of the cover " Christ 
 Church, Ottawa, S.S. (Sunday School) Teacher's Library, No. 14." 
 Among other novelties this book boldly teaches Confession, Absolution 
 and the Real Presence in the Holy Communion. Thus at Prayer 
 190-91 : " But the word Body," is no figure, for our Loixl says. 
 " This is my Body," and not only so, but " This is my Body which 
 is given for you. Since then it was His true Body which was given 
 for us upon the Cross, it is His true Body which is given to us in the 
 Sacrament." Again on page 192 : " What other meaning too has con- 
 seci'ation than that the p ■ ?sence is in the elements ? What else by 
 the adoration of which St. Ambrose and St, Augustine speak as the 
 universal practice ? In our own office how distinct is the effective 
 nature of this act being a prayer by the Priest alone, to which we 
 say : Amen ? " Again we find : " No man receives the teaching of 
 Holy Scripture, the testimony of the Catholic Church, and the doo- 
 trine of this branch of it to which he belongs, unless he believes Christ's 
 
i 
 
 38 
 
 Body and Blood are present in his Sacrament, and this is the ele- 
 ments which are consecrated by His institution to be their shrine 
 and Church." 
 
 In this same Book on Confession and Absolution we read at 
 page Its as follows : — 
 
 " How many torture themselves with difficulties oven in plain 
 matters of belief, allowing them to breed inward sorrow and disquiet 
 of mind, when a prudent confessor might set all to rights hy a single 
 word if he kn <w the secret of the disorder. We are convinced that 
 there are many persons throughout this country, either consciously 
 or unconsciously pining for want of a wise and moderate confessional 
 system. 
 
 " It would strengthen all that was real and earnest, while it 
 would check all that was bold and presemptuous. It would give an 
 assurance such as the heart longs for, grounded upon the promise of 
 Christ and conveyed through the Sacerdotal absolution." 
 
 The writer again says at page 186 : — " Undoubtedly, if private 
 confession is to bo used amongst us as a means of grace, we need 
 Confessors ; and as unskilful Confessors are most dangerous, we need 
 to be well instructed beforehands in this particular department of 
 of the Pastor's office. * * * We hope the period is not far distant 
 when steps shall be openly taken, both to encourage the practice of 
 Private confession, recognizing it as an integral part of our peni- 
 tential discipline, and at the same time using every precaution to 
 secure to the Members of the Church a numerous body of prudent, 
 learned and holy Confessors." 
 
 What think you, my friends, of " The Spirit of the Church," 
 this truly Protestant book bearing the stamp of " Christ Church 
 Sunday School," presided over by The Venerable Archdeacon 
 Lauder ? 
 
 Is this the style of Church doctrine you wish instilled into the 
 minds of your children for their eternal welfare ? 
 
 Is this the Piiesthcod by whom you desire to be guided ? Men 
 who even to their Bishops deny being Protestant, who lament that 
 the Church of England in Canada is afflicted with the " Leprosy of 
 Protestantism." Their Church, they say, is the " Catholic Church 
 of England," which they imagine can be made to prove anything or 
 nothing according to their inclinations. 
 
 My friends, can you picture to yourselves, a youth of 24 or 25 
 years just nearly ordained (and such an ordination as I laid before 
 you) gravely and seriously assuring you on the authority of an ima- 
 ginary Church which he calls the Catholic Church of England, that 
 he is empowered to work a miracle evGvy time he administers the 
 Holy Communion ? That he can actually turn a portion of Bread 
 and Wine into the veritable Body and Blood of Christ ? Ani that 
 the Almighty has given him power to forgive us our sins ? 
 
 The thing is so ludicrous and absurd that one could not other- 
 wise than smile at the wonderful illusion he was labouring under. 
 
 It would bo of no avail to attempt to prove the absurdity of such 
 pre^'^ sions, their opposition to the whole teaching of Christ and 
 
 mwwuQiiMi'wi^ifiv^-'- 
 
 ''^»««nMIMgBH|||A| 
 
39 
 
 their utter inconsistency with the spirit of the Book of Common 
 Prayer. 
 
 The upholders of such doctrine — and they arc many — have only 
 to gain access to a certain number of listeners and the management 
 of our Sunday Schools and thoy will find abundance of followers of 
 a weak and peculiar class of mind. 
 
 Let us my friends, look this matter squarely in the face. Who 
 or what are these men who assume to themselves this powei>and the 
 highest attributes of Almighty God — mercy and forgiveness ? 
 
 Are they not frail and weak mortals like ourselves ? whore do 
 they get this powci of working miracles and forgiving sins ? Is it 
 by the imposition of hands of fellow sinners like themselves ? 
 
 In what way do they exhibit the prophetic or apostolic char- 
 acter ? How do they become possessed of that virtue whose right it 
 is to pardon ? 
 
 I have no doubt that some of these men would have the pre- 
 sumption to tell us that they have the jjower from their " apostolic 
 succession." *£ut I imagine the more sensible class do not feel very 
 proud of their ancestry in the apostolic chair. They boast of being 
 an educated clergy. I have yet to learn that in that respect they 
 are in any way superior to their non-conformist brethren, and 
 I am sure in zeal in the cause of the Master they are far from 
 being their equals. 
 
 But we do not read in Scripture that the followers of the Saviour 
 were educated men or that the preaching of the Gospel was confined 
 to the Apostles. Wc read in the Gospel of St. Mark : " And John 
 answered him, saying, Master, we saw one casting out devils in thy 
 name and he folloived not us and we forbad him, because he followeth 
 not UH. 
 
 " But Jesus said, Forbid him not, for there is no man which 
 shall do a miracle in my name that can lightly speak evil of me. 
 
 " For he that is not against u^' is on our jjart. 
 
 " For whosoever shall give you a cup of Avater in my name 
 because ye belong to Christ, verily I say unto you. he shall not loose 
 his reward." 
 
 Again St. Mathev. says : 
 
 " And Jesus walidng by the sea of Galilee saw two brethren, 
 Simon called Teeter and Andrew his brother, cu ing a net into the 
 sea, for they were tishers." 
 
 And in the Acts of the Apostles we read : — 
 
 " Now when they saw the boldness of Peter and John and per- 
 ceived that they were unlearned and ignorant men they ma^vfilled 
 and they took knowledge of them, that they had been with Jesus." 
 
 "We have been told by Bishop Lewis that we of the Eeformed 
 Episcopal Church are to be deprived of the Mites of the Church, and 
 one of our Congregation was requested not to present himself at the 
 Altar rails to partake of the Holy (>- .n" lunion as was his wont, 
 because he had joined another 8:ct 
 
 I would asic is there one law hi the Church of England for the 
 poor man and another for the rich ? If not, how is Her Majesty the 
 
 it 
 
4U 
 
 ■I 
 
 li ft 
 
 [1 li 
 
 Queen admitted to the Sacrament in the Church of England when 
 she joins in the service and partakes of Communion in the Church 
 of Scotland? 
 
 Why was not the Dean of Canterbury repelled from the Copj- 
 munion of the Church when ho took so prominent a part in the 
 Evangelical Alliance at New- York and joined in ComimuDion -^yith 
 the non-conformist clergy in a non-conformist church ? 
 
 I have asked these questions more then once but without 
 eliciting anj'- answer or explanation. 
 
 We have also in this Diocese had a sample of what the Clergy 
 of the Church would do, if thoy dared. 
 
 Have we not the fact staring us in the fticeof a worthy member 
 of our congregation, Mr. Stacy, being "repelled" from the Com- 
 munion Table of Bishop's Chapel because he dared to think for 
 himself ? 
 
 Have we not had the caso of Messrs. Clarke and Hodgins 
 excommunicated at Hasledean, some 12 miles from this City (with 
 Bishop Lewis' Sanction) by the Revd. Mr. Muivaney, because they 
 thought fit to resent the latter Reverend gentleman calling them 
 " Liars, Blasphemers and Slanderers f " 
 
 'Tis true the excommunication was subsequently removed, and so 
 was The Revd. Mr. Muivaney, and his place tilled by another " High 
 Church Parson, " who had also been trying his hand at excommuni- 
 cation upon a poor widow in the Township of Marysburg, Prince 
 Edward County, because she neglected attending his ministrations, 
 and this too with the sanction of Bishop Lewis. 
 
 The ostensible reason for the excommunication of the widow 
 was, as I have stated, non-attendance at Church, but perhaps you 
 will feel inclined to attach another cause for it when I inform you 
 that some time previously this widow was necessitated to sue the 
 Eevd. Pastor for rent and damages to property which she had 
 leased him. She obtained judgment against him and had to put it 
 in execution to recover her just dues. And then followed the notice 
 of, and the excommunication. 
 
 The following is the form of excommunication used in the 
 widow's case : 
 
 , Ont. 
 
 Ist March, 1873. 
 
 % 
 
 Mr. as the Parish Clergyman of , and 
 
 Minister of the Congregation of St. , in that township, 
 
 begs to inform Mrs. that if she still continues to neglect 
 
 the duty of attendance at public worship, and refuses to conform to 
 the rights, ceremonies and discipline, and teaching of the Church, 
 Mr. will be compelled to declare I^l is. 
 
 excommunicated from the Church ; whereby she will bo deprived of 
 the privileges of the Church, and if she shall depart this life while 
 under such sentence, she cannot receive Christian burial from any 
 Clergyman of the Church. Should Mr. receive no answer 
 
 from Mrs. , he will be compelled within one mouth from 
 
 1: 
 
 ^9S!imim 
 
 WPP 
 
41 
 
 
 date to forward Mrs. name to the Bishop of the Diocese 
 
 as excommunicated, tugulher with the reasons for such sentence. 
 
 Mr. has waited for some years to see if Mrs. 
 
 would repent of her wrong doing, towards the Church and Congre- 
 gation, so that he cannot be accused of haste, or any unworthy 
 motive in carrying into effect the discipline of God's Holy Church. 
 
 8th April, 1873. 
 
 Mr. begs to remind Mrs. that one month 
 
 past Mr. advist 1 Mi-s. by letter, that longer 
 
 persistence in neglect of hor religious duties must be followed by the 
 proper exercise of the Church's lisciiiline. Xo evidence being shown 
 by Mrs. of a desire to discontinue her evil course, she 
 
 must now consider herself excommunicated from the Church until 
 there is a repentance and amendment of life in some degree mani- 
 fested. It is to be regretted that Mi'S. , formerly a 
 communicant, should have chosen a life of rebellion to the Saviour, 
 and His Church, and neglected the warning of Holy Scripture, 
 especially that contained in Proverbs, 29th chap., 1st verse, as also 
 the admonition given in Saint Luke, 10th chap., 16tli verse, and 
 more especially after having partaken of the highest right of God's 
 Church. It is, however, to bo hojjcd that the grace of repentance 
 may be granted to Mrs. and her ej-es opened to a proper 
 sense of Christian duty, lest it may happen as unto Esau, Hvho found 
 no place for repentcnce, though he sought it carefully with tea^ s : 
 he put it otf too long, and the evil day came at last ! 
 
 But let us see what so high an authority as the Bishoj) of 
 Lincoln says regarding these " Successors of the Apostles." 
 
 He says relative to a certain class of Church advertisements 
 " Pastors of the Church of Christ are tempted by the inducements, 
 nol of saving souls and promoting the glory of God, but by such 
 a'iurpmonts. as gardens and green houses, coaches and stables, a 
 *:omfoi i fiuie parsonage and well kept grounds, with a trout stream 
 and grammar school for the sons, with the sea not far off for the 
 wil<! and daughters, and good society and a railway station within a 
 iniic, ..d an income of £800 a year ; and it is added that the In- 
 cumbent is 75 years of ago and that the population is small with 
 light duty." Comparing this traffic to that which is oai'ried on at 
 Zanzibar, he says : 
 
 " We have open slave market of souls in London. Congrega- 
 tions of immortal beings are publicly put up for auction and the cler- 
 gyman who has bought them either directly hy his own money, or 
 by some clandestine and oblique subterfuge and evasion, comes and 
 'M'esents himself to a Bishop for inai^'tution and makes a solemn 
 declaration that he has made no simoniacal contract by himself or 
 others, to the best of his knowledge and beli«3f." 
 
 Such, my friends, is the Bishop of Lincoln's portrait of some of 
 the links of the Apostolic chain. These are some specimens of the 
 men to whom the Almighty is said to have given the power to 
 
 6 
 
4^ 
 
 iP-^ 
 
 ■' 
 
 absolve and retain our sins, and without whose absolution we cannot 
 hope to got to heaven. 
 
 This is another specimen of the ministers of the Church of whoso 
 " rites and privileges " we arc to be deprived ; and such is the prac- 
 tice of the Church of England to-day. 
 
 We have it thrown it in our teeth occasionally that we have left 
 the Church or changed our creed. I most emphatically deny it. 
 
 But I ask the question, — Has the Church undergone no change ? 
 The Church of England in which we were born and brought uj) was 
 both Protestant and Episcopal and we were proud of the name. But 
 how is the Church of England to-day ? The printed symbols of her 
 faith have not been tampered with, but the authoritative interpreta- 
 tion of these symbols (wnich is the true standard of the doctrine of 
 any Church) has undergone many material alterations as I have 
 clearly shewn. 
 
 As I have stated the Confessional is set up and Roman Catholic 
 doctrine (in pantomine) plainly taught, and the simple protestant 
 service so altered in practice that a clergyman of the former genera- 
 tion would be unable to conduct it. ^^ >Yould be a stranger in his 
 own church, as we would be in any J. :.stic Church. 
 
 Do they not tell us Protestantism it- ■. failure, is a leprosy and 
 everything that is objectionable ? And still they have the effrontery 
 and audacity to tell us that we have left the Church of our Fathers 
 and changed our religious faith. 
 
 As Ritualism is a question of Doctrine, let us deal with it and 
 determine whether the Doctrine be true or false. If it be true, it 
 will stand. If it be false let us oppose it with all our might, if it 
 be false let us not be content with cutting off the twigs and branches 
 of vestments and ceremonies and leaving th^ stem to send forth frosh 
 and vigorous shoots after a few short months, but let us apply the 
 axe to the root of the Deadly Tree. 
 
 No people under pain of God's sore dicspleasure dare give that 
 sanction to the teaching of any doctrine which cannot be read in, 
 nor proved by the Bible, which contains all things necessary to »3al- 
 vation. 
 
 God is no respecter of persons. He will judge the world in 
 righteousness and the people with equity. The usages of society, 
 the customs and example of men, will have no weight at that bar 
 where all must ajDpear. When the Great Court of the Almighty is 
 opened and the Great Creator sits on the Judgment seat, the Statute 
 Book — the Holy Bible — containing the unchangeable Laws of the 
 unchanging God, the Book of God's Remembrance and the Book of 
 men's conscience, will each bo ojjened, and the assize of God begun. 
 (We shall have no "Book of Common Prayer" there.) 
 
 It will then be seen whether Christianity be a subtle device, 
 contrived for the purpose of enabling men — if they but do it in the 
 name of God — to subncribe with impunity to Religious Formularies, 
 which they neither believe nor intend to conform to ; whether it bo 
 a dishonest system formed for the purpose of enabling men — provided 
 only, that they do it in the name of Christ — to palter with the most 
 
43 
 
 ot 
 
 so 
 
 G- 
 ft 
 
 ? 
 
 18 
 It 
 Jl* 
 1- 
 )f 
 
 e 
 
 c 
 
 t 
 
 solemn contracted engagements for the sake of name, position, party 
 or profit ; whether it be an unholy scheme devised for the purpose 
 of freeing men from the obligations of duty, so that if they will but, 
 as worshippers, say they believe in God, they may, as citizens, 
 support or oppose the Gospel of His Son, as may best suit their 
 personal convenience, or promote their temporal advantage. 
 
 There are tivo schemes of Doctrine struggling ivithin the Church 
 and on the issue hangs the Destiny of the Church. Then let every 
 one take his side. Where Eeligious Truth is concerned, there 
 ought to be no neutrals. 
 
 The Prophet of old time said : " How long halt ye between two 
 opinions ? If the Lord be God, follow Him ; but if Baal, then 
 follow him." A. Greater than the Prophet has said " No man can 
 serve two masters." '-He that is not with me is against me." 
 
 But, my friends, let us not be down-hearted, let us persevere 
 in the path in which wo have entered, putting oar trust in that Gfxl 
 who will never desert us if we appeal to him in sincerity and truth, 
 and though in His all wise providence difficulties may be thrown in 
 our way, still rest assured that uur labour will be crowned with 
 success. And let us hope and pray that our own God, the God of 
 our Fathers will give us his blessing. 
 
 SENEX. 
 Ottawa, 1814. 
 
 BISHOP LEWIS' CHAEGE TO HIS CLEKGY. 
 
 TO THE RIGHT REV. DR. LEWIS, BISHOP OP ONTARIO. 
 
 My Lord, — I have perused with a good deal of interest your 
 Lordship's charge to your clergy at the late visitation, and take the 
 liberty of making a few remarks relative to the same. You are 
 jileased to express your thankfulness at being placed in charge of such a 
 kindly disposed and liberal body of men, who are always ready fo put the 
 most favorable construction on any administration of yours that might 
 give cause for complaint. 
 
 No doubt there are many excellent men among your Lordship's 
 clergy, but it would be strange indeed, and scarcely human, under 
 the circumstances in which they are placed, if they woi'O not your 
 Lordship's most obedient, humble servants, for they are but men like 
 you and I, and ihey know and feel that promotion in the Church, 
 which means worldly advancement f )r themselves and families, is 
 entirely dependent on your Lordship's good will and favour — in fact 
 that you are the Pope of your Diocese. The laity have not one word 
 to say as to the choice of their clergymen, they must take whoever 
 youi* Lordship appoints, and the poor, ill-paid missionary in the 
 
44 
 
 M 
 
 backwoods knows well that unless he meets your views in all Church 
 matters he has not a shadow of a ehaf-cc of ever being brought into 
 civilization or of advancement in the Church. Hence it is not sur- 
 prising that your Lordship finds your clergy so very complaisant 
 and submissive. 
 
 But this is even carried mu( h further, to the injmy of the 
 Church, hy giving your Lordship full control at the Diocesan Synods, 
 which ai'c the mere echoes of your I ^rdship's will and pleasure. 
 Thus the clergy know well your ideas on Church matters, and what 
 you wish carried through the Synod, and they so manage it in their 
 respective parishes or missions that the lay delegates are their mere 
 creatures, with vavy few exceptions, who vote exactly as their 
 clergyman wish, and thus your Lordship has everything your own 
 way, though the laity are supposed to have a voice at the Synods, 
 but it is all supposition, as a body the laity have nothing to say. 
 
 I observe you quote Mr. Gladstone in support of the state of 
 the Church. This is rather unfortunate, as, if we are to accept the 
 opinion of the public press regarding his opinions on Church matters, 
 he must be considered far from orthodox, but strongly leaning 
 towards Eitualism. 
 
 You stato. " that there existed in the Church an active party, 
 who arc striving to undo the work of the Eeformation, and the only 
 hope of quieting the discontent was a speedy return to first prin- 
 ciples." Whicli party, my Lonl ? Surely not those who protest 
 against the Eomanizing tendoncic. -ind teaching of the Church, 
 whom you are pleased to term " schismatics." We know that there 
 are a large party in the Church who lament that the Church is 
 afflicted with the '' Leprosy of Protestantism,'' who say that " Protest- 
 antism as a religion is on its deathbed,'' '' that it is fast failing, and by 
 God's favor, IV ill soon he at an end," jmd who ask, ^^ What has the 
 Church of England to do with the spirit and principles of the Reformers, 
 excep)t to get rid of them as soon as possible f " and with reference to 
 the 39 Articles, nay, '' they must he got rid of them as soon as possible as 
 Protest'' f+ and heretical^' 
 
 JSlow, my Lord, in wliich party are wo to class your 
 Lordship. Surely not among the " schismatics," and as you 
 deny the Church, of England being a Protestant Church, 
 and repudiate the appellation of Protestant, there is no alternative 
 but to ])lace you with the other party, from whose writings I have 
 made the above quotations. You say " the word Protestant is not 
 to be found in the Prayer Book." 1 have yet to learn that the 
 Protestant faith was founded on the Church of England Prayer 
 Book, but on the Holy Bible, the inspired Word of God. Certainlj^ 
 not on a book concocted by a priesthood, and altered from time to 
 time to suit the Government of the day. 
 
 When you, my Lord, joined the Orange body, was your obli- 
 gation to support an " Episcopal Church," or were you not sworn 
 to ^'preserve the Protestant Faith," which you now seem to i-epudiate ? 
 Is not Great Britain a Protestant power, though her Established 
 Church is Episcopal, and can any Sovereign sit on the throne of 
 
 
45 
 
 f' i 
 
 England unless thoy bo Protestant, and sworn to maintain the 
 Protestant faith. Still, as your Lordship i^ays, 'Hho word Pro- 
 testant is not found in the Prayer Book," and you are not a 
 Protestant. 
 
 You say, "the confession which the Church imposed was 
 voluntary, not compulsory." How is it in the Prayer Book, in the 
 Visitation of the Sick, " Here shall the sick person be moved to make 
 a special confession of his sins, &c." Is this voluntary ? Nothing 
 more is done in the Eoman Catholic Church, nothing more compul- 
 sory unless the threat of deprivation of the rites of the church ; 
 and is not the same compulsion used in the Church of England or 
 even something worse ? Is it not notorimis that spiritual tyranny is 
 a realit}^ in all ages and among the adherents of all religious creeds? 
 Is it not notorious that at the Church of " St. Albans the Martyr," 
 Holborn, London, England, a notice is placed at the entrance of the 
 chui'ch, giving the stated hours of the day for auricular confession 
 to the priests for men, women and girls — still your Lordship states 
 confession is only made in the congregation, not in the confessional 
 — and as to its being voluntary, it is simply absurd, it is taught by 
 thousands of Priests in the Church of England to-day, that the direct 
 aim of confession is the obtaining pardon of the sins thus detailed at 
 the hands of a priest, who has received the Holy Ghost for the 
 special purpose of enabling him thus to forgive them, and that this 
 confession and absolution are ahsotutely iieces&ary to the forgiveness 
 of post-baptismal guilt; in other words^ that those who are not thus 
 absolved are excommunicated — their sins are not forgiven, that by 
 their own acts they have shut themselves out from the Commurdon 
 of Saints and are dead in their sins, though apparently living 
 members of the one visible church. This sort of spiritual terror is 
 held up before the penitents on every occasion, and amounts to all 
 intents and purposes to compulsion — though Your Lordship may 
 call it voluntary — no stronger compulsion is attempted to be enforced 
 by the Church of Eome. 
 
 You stale my Lord, that the sentence, '' I absolve thee, &c." 
 should be used in the visitation of the sick alone. Why so ? In stating 
 this you assert tJic power of the priest to absolve from sin.* If this is 
 the case, why should that power only be exercised when people- 
 are sick ? Is it in anticipation of death ? Sick people do not always 
 die, and Scripture tells us, " in the midst of life we are in death;" 
 people in the bloom of health are cut oft without a moment's warning. 
 Therefore, I argue that if confession and absolution of a priest have 
 any effect when people are sick, I certainly cannot see why it should 
 not be practised when people are in health, so that they may be at 
 all times prepared to die ; but the people are notsufl&ciently schooled 
 for that yet here, as they are in England, but the wedge is in and it 
 only requires a little time with such teaching. 
 
 Of course Your Lordship could not possibly pass by the " Seces- 
 sionists" in this city. Secessionist sounds milder than "Schismatic." 
 They are not now quite so insignificant a body as Your Loi-dship 
 conceived them to be some short time back, and before many years 
 
46 
 
 
 h^ 
 
 are over, I fancy, oven a milder term will be applied than "Seces- 
 sionist." 
 
 Your Lordship says, " the iy;roat cause of secessions from the 
 Church was the himentable i^noi-ance exiHtinij^ among the Laity in 
 regard to Church history," Is it this ij^noranco which has caused 
 the. present secession of Dean Cridge, of Victoria, B. C, and all his 
 congregation, except twenty persons, from the church and their 
 joining the lioformod Episcopal Church. 
 
 And l)ofore this communication reaches Victoria another large 
 congregation and their Pastor will have followed Dean Cridge's 
 example, or I am much mistaken. 
 
 No, my Lord, it is not ignorance of Church history, but the 
 tyrannical and arrogant conduct of a Ritualistic Prelate, a second 
 Bichelieu who has driven from the Church one of the best clergy- 
 men that over occupied a pulpit in the Church ol' England, a thorough 
 Evangelical Christian, a man of high attainments and beloved by his 
 flock who have followed him ; and they will soon be followed by 
 others. 
 
 Those are severe truths, my Lord, and much to be deplored, but 
 the cause should not and has no right to be laid at the doors of the 
 Laity. 
 
 The clergy and the clergy alone are the cause of all the trouble 
 in the Church and sooner or later they will reap their reward. 
 
 Eost assured, mv Lord, Romanish superstition will never obtain 
 any permanent hold in the Church of England ; Protestant feeling 
 is getting aroused and the innovations now existing will not outlast 
 the present generation, for they violate the fundamental principle 
 of Protestantism ; it is repulsive to a Protestant to be told by any 
 one that he needs a mediator between him and his Grod, and that 
 mediator a sinful creature like himself. Unless absolution is a sacra- 
 ment, in the sense of being a divinely appointed ordinance for the 
 conveyance of a special gift to the soul, it is worthless and has no 
 meaning whatever, and I do not think Your Lordsnip can show it to 
 be a sacrament, oven from so high an authority as the Prayer Book 
 — the work of men's hands. 
 
 A Protestant. 
 
 Ottawa, November 11th, 1874. 
 
 Converts to Rome and Bishop Lewis, 
 
 To the Editor of The Times: 
 
 Dear Sir, — In February, '74, Bishop Lewis delivered an address 
 in this city on the " Schismatics " (as he was pleased to called us) 
 
 \ 
 
 MJj»u..M,wuiitW''WW III 
 
IP 
 
 10 
 
 n 
 d 
 
 ir 
 
 
 
 's 
 
 e 
 i 
 
 I ^« 
 
 I 
 
 of the Eeformod Episcopal Church, and wound up \m luldross in the 
 following words: — "It is just possible thoy may ho disappointed in 
 the results of this schismatical attempt, and that though perhaps by 
 and by they may wish to retrace their steps ; pride and a desire to 
 maintain a character for consistency, will stand liko a flaming sword 
 between them and their return and so they may fuller a dangerous 
 downfall into Eomanism or infidelity. I should be vcr}- sorry indeed 
 to say one unkind or disrespectful word of Bishop Lewis, but when 
 sound Protestantism is at stake, and when a Bishop of the Church of 
 England, who says he his not a Protestant, makes such an attack 
 upon a body who desire to worship their Maker accoi'ding to their 
 conscience, and as their fathers did, he must excuse mo if 1 should 
 be a little severe in my remarks. His Lordship has turned out a 
 "false prophet." Eramanuel Church, with its large and increasing 
 congregation, does not betoken " disappointment," and I am quite 
 sure none have a desire "to retrace their steps;" and wo have yet to 
 see " the flaming sword " and the "downfall into Eomanism." But 
 " people who live in glass houses should not throw atones," and that 
 allusion to " Eomanism " has not and will not be forgotten. It was 
 far-fetched, indeed, coming from such a source. 
 
 Now how does this "Eomanism" stand at the pi'osent moment 
 in the church of which his Lordship is a prelate ? Let the following 
 speak for itself from a late English paper. : — 
 
 RECENT SECESSIONS TO ROME. 
 
 The Morning Post says : — " We fear that the boast which a 
 Eoman Catholic divine recently made with regard to secessions to 
 Eome is not altogether without solid foundation. A well-informed 
 correspondent, professing to supply us with facts and figures, pro- 
 vides the following list of recent secedors. It certjiinly deserves con- 
 sideration by our rulers, both in Church and State : — The Eev. W. 
 M. Hunnybun, M.A., and the Eev. Verncy Cave-Brown Cave, M.A., 
 both of All Saints,' Margaret street ; the Eev. J. E. Madan, M.A., 
 president of the Missionary College, Warminister ; the Eev. G. E. 
 Burrows, B.A., of Liverpooll ; the Eev. Alfred JS'ewdigate, M.A. 
 vicar of Kirk Hallam, Derby ; the Eev. Willis Nevins, of Southamp- 
 ton } the Eev. H. J. Pye, rector of Clinton ; Campville ; the Eev. 
 George B. Yard, M.A., (brother of Canon Yard just elected Proctor 
 in Convocation) ; the Eev. John Higgins, B.A., curate to Preben- 
 dary Clarke, of Taunton ; the Eev. Septimus Andrews, M.A., stud- 
 ent of Christ Church and vicar of Market Ilarborough ; the Eev. C. 
 H. Moore, M.A., student of Christ Church ; W. M. Adams, B.A., 
 Fellow of New College ; Eev. W. C. Eobinson, M.A., also Fellow of 
 New College, Oxford ; Eev. F. Down and F. M. Wyndham, of St. 
 George's Bast; the Eev. George Akers, of Mtilling, Kent ; the Eev. 
 Gordon Thompson, of Christ Chiii'ch, Albany street ; C. Moncrieff 
 Smith, of Cheltenham ; the Eev. Eeginald Tuke, of St. Mary's, Soho; 
 the Eev. M. Tylee, of Oriel College ; the Very Eev. Dr. Fortescue, 
 (brother-in-law of Archbishop Tait) j the Eev. W. Humphrey, of 
 
48 
 
 
 
 I' 'i 
 
 Dundee ; the Rev. T. II. (Iranthiim, of Sliford ; the Rev. Lord 
 FninciH, G. G. O.sbornc, of'Elm ; jind the Rev. R. S. Ilavvker, of Mor- 
 weiiHtow." 
 
 Only a batch of twenty-five clergymen of " the Church " gone 
 over in a body to the Church of Rome, and amon^^ them no lesH u 
 perponnage that The Very Revd. Dr. Fortescue, Brotiier-in-Law 
 OF THE Archbishop of Canterbury ! Cutting pretty close to the 
 head of the Church. I fancy this will balance His Lordship's 
 prophecy as regards the " Schismatic's," which has never been 
 fulfilled and is not likely to be. 
 
 Again the ])ublic prints of to-day comment that at the opening 
 of a new convent in Monti'cul, next weeU, no less than " seven 
 young Protestant girls " arc to take the veil. Would J3ishop Lewis 
 infj'om us from what tendency this arises ? Surely not from that of any 
 of the non-conformist churches, and certainly not from the " Schism- 
 atics," aiid some might say, JioL from the teaching or preaching 
 of " The Church." Surely it will not be argued that the twenty-five 
 clei-gymen above named have been preaching Protestant doctrine all 
 along from their pulpits, teaching it to the children in the Sunday 
 School, and all of a snddon saw the error of their ways and went 
 over to the Church of Rome. 'Tis preposterous to dream of such a 
 tiling, and the Church of Rome will in the future gather the fruit 
 from the seed those worthies have sown in the shape of lay converts 
 to that church. And are there not clergyman of the same stamp, 
 among us in Canada, in this very diocese. One has ali'eady gone 
 over, others would follow if they possessed the moral courage to do 
 80, and 'tis a pity they do not possess it, for the church would be 
 well rid of them. But what are parents about, who have children 
 attending Sunday School ? We hear coniplaints made of Protestant 
 children being sent to convents for their education, but I boldly 
 state that there is not the same danger there of their being 
 perverted as there is trom the preaching of some of the clergy of 
 the Church of England and the books and teaching of many of their 
 Sunday schools. 
 
 I observe by a late " Church of England family newspaper," 
 published in London, that His Lordship Bishop Lewis preached at 
 the " Stoke-upon-Trent Church Congress, " in the early part of 
 October. The pajjer named says : — " The Ritualists were not so 
 well I'epresented as on some past occasions. Yet if clerical opinions 
 be judged by the style of dress, especially the shape of the hat, there 
 were evidentiently many gentlemen of the advanced school. 
 Nothing, perhaps, has changed so much within the last few years as 
 the garb and head gear of the clergy, which it has been attempted 
 to approximate to the fashion of the foreign priests of the Church of 
 Rome. The length of the garment, and the' broad-brimmed, low- 
 crowned hat, generally suggest an affectation of the sacei'dotal caste. 
 The countenances of some of these men indicate with remarkable 
 accuracy the air of mystery which they throw over their sacred 
 calling. The object of the Congress was union and Bishop Selwyn, 
 in his address, charged the religious press with the responsibility 
 
 mmmmmms^mm0imsfi!mmmmi>m 
 
49 
 
 for tho disunited andMinjointcd cntuHtion of tlio Church. Ono of 
 the papers replies : " Wo beg to asrsiirc Bishop Sol wyu thai tho press 
 represents — it does not creiito — public opinion in tliis respect. The 
 neglect of solemn duly by I lie statesmen who have ruled tho coun- 
 try, and the prelates who have governed the Church iluring the last 
 tifty years, has brought division into every })arish, and strife into 
 every liousehold; and it is not possible now to " prophesy smooth 
 things," or to cry "peace, peace," for verily there is no peace. 
 Eomanizers are bent on Eomaniziug, and thank (lod Protestants 
 are bent on protesting, and there can be no Union unless there be 
 Concord — no co-operation between men who ai-e loyal to Christ, 
 and men whose supreme ideaof loyalty is submission to the Church." 
 And so say we of the Keformed Episcopal Church. 
 
 Luther 11. 
 Ottawa, 5th Nov., 1875. 
 
 BISHOP LEWIS' SBEMON AT THE CllUHCII CONGRESS. 
 
 To the Editor of the Times : 
 
 Dear Sir, — In my last 1 referred to the Church Congress at 
 Stoke-iipon-Trent, and the Bishop of Ontario, having preached on 
 the occasion. Since then \ have received an English paper con- 
 taining his Lordships sermon. The text was Acts xv, 28 verse, 
 " For it seemed good unto the Holy (xhost, and to us to lay upon you 
 no greater burden than these necessary things." The sermon, 
 throughout, was an advocacy of missionary work, craving assistance 
 for that work, and the unity of the Church also formed a chief 
 subject. At the close of the service, "the offertory followed, the 
 proceeds being given to the Bishop of Ontario's College for training 
 candidates for holy orders." Where is the College ? It may be in 
 existence, but 1 cannot find out where it is located — or is there a 
 mistake ? The unity of the Church was both strongly and ably 
 advocated by Bishop Lewis, and many other divine: , •) ominently, 
 the President of the Congress, the Bishop of Liehtielu. The latter 
 (I'cferring to the conferences held at Cologne and Bonn) said with 
 a fervour which deeply stirred the feelings of his audience, " surely 
 the dawn is brightening in the East ; between us and Eome there 
 lay an impassajble barrier, but from the Eastern Churches we vrere 
 divided by three words only." Bishop Lewis in advocating the unity 
 of the Church, said : 
 
 " The apostolic principle will ensure to us all that we ought to 
 demand, substantial unity with circumstantial variety (or half a 
 dozen creeds in ono Church, as Bishop Lewis has before admitted to 
 

 50 
 
 bo Iho cafio in his Church). A Pan-Anglican Synod, roprosonting 
 
 f)rovinco8 thus couHtitutod, mooting ut Htatod intervals, not for logis- 
 ation, but for counHoi, would maintain the visible unity of the 
 Church ; roHoiutiouH and })aHtoral lottery fi'om Huch a l»<)dy on Huch 
 groat questiouH an the roviHion of our authorized version of tho Holy 
 Scriptures, or tho Creeds and Articles of our Communion, would then 
 express such a consensus of the whole Church as would be irresistible, 
 and a great step would 1)0 gained towards Catholic unity by tho 
 existence of a council which might speak with authority on such 
 absorbing topics as that of our communion with tho Kastern Church 
 and our duty towards the Old Catholic Eo formation." 
 
 Now, if the above extracts do not mean the establishment of an 
 English Catholic Church (not Protestant), which would get the 
 • people under the thumb of the clergy, or of the Church, which is 
 the same thing, I should like to know what they do mean ? Both 
 of the prelates named advocate union with the Eastern or Greek 
 Church, and Bishop Lewis goes so far as to say that he would 
 joyfully concede the position of' " Patriarch " (Pope) to tho Arch- 
 bishop of Canterbury. All very nicely cut and dried, right reverend 
 gentleman, biit it will be some time before you get Uio people of the 
 Church of England to thinJ< as you do, or to be led by you or your 
 clergy into such an arrangement. 
 
 Now let us sec what is tho creed of the Eastern or Greek Church, 
 with which these gentlemen seem to think union so desirable, and 
 between whose creed and that of the Church of England the only 
 difference is " three words." In general it may bo 'nferred, from the 
 fact that the Greek Church receives the first seven councils, that in 
 all the controversies regarding tho Trinity and Incarnation, tho 
 Greeks are agreed with the Western Catholics in accepting as a rule 
 of faith, not only the Bible (including the Apocrypha), but also tho 
 traditions of tho Church and the testimony of the Fathers, among 
 whoi^ they regard with special veneration Bazil, Gregory, of Na- 
 zianzum, and Chrj^sostom. They admit the Seven Sacraments as 
 received bj'' the lioman Church, viz, Baptism, Confirmation, 
 Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony. 
 Baptism and Confirmation are administered in immediate connection, 
 even in the case of infants. They admit the real presence of Christ, 
 the transubstantiation of the elements, the propitiatory sacrifice, tho 
 adoration of the Host, auricular confession, priestly absolution and 
 penitential works, and admit indulgences as useful and applicable to 
 the dead. They also admit tho intercession of Saints and the invok- 
 ing of tho Holy Virgin Mary. They l^ray before pictures, which 
 they hold in high lionour, and on which they lavish the most costly 
 ornaments of gold, jewels, &c. They use the sign of tho cross habi- 
 tually, and convents and monasteries are numerous. Such is the 
 creed of the Church which the Bishops of Lichfield and Ontario, and 
 others beside them, consider it so desirable tho Church of England 
 should unite with, while to union with the Church of Rome there is 
 an " impassable bariier." I should really like to know what it is 
 which is in tho Roman Catholic, which is not included in the Greek 
 
 I 
 
51 
 
 ! 
 
 creed? MohI pmbably " Papal infallibility" and the "immaculate 
 conception," mil if thoy can hwuIIow all the former, bj' an ott'ort they 
 might brin^ lijcmHoivos to bolt the two latter also, and the Hoonor 
 they and Hiich as they do so, and go over to Homo, the more pure 
 will be the atmosphcio of tlie (Church of England. 
 
 The subject of " woman's work in the chui'ch " also formed u 
 matter of discussion at the Congress. The Kev. Mr. Carter, ot^ 
 Clewer (the author of Archdeacon Lauder's celebrati^d Sunday 
 School work) warmly advocated the work of " Sisterhood's " as the 
 most excellent, involving as it did the whole dedication of the life to 
 God (cloistered Nuns) ; while Canon Gore preferred the " Deaconess " 
 to the " Sisterhood." 
 
 Now as the "Priest of St. Albans" is said to advocate the 
 " Sisterhood,'' I don't see why wo should not have both. Let the 
 " Priest of St. Albans " take the " Sisterhood," and " The Archdea- 
 con " the " Deaconess " Order under their charge, and thei'o will be 
 no necessity then for Protestant children to be sent to Roman 
 Catholic Convents to be educated. 
 
 Ottawa, Nov. 12, ISTS. 
 
 Luther ir. 
 
 MORE CONVERTS TO ROME, &c. 
 
 To the Editor of the Times : — 
 
 Sir, — I have nolol thnl one or two correspondents have objected 
 to the statement I gave on the 5th instant of" lieccnt Secessions to 
 Rome " of clergymen of " The Church." 
 
 The point they attempt to make is that some of those named 
 wont over some yoai's ago. That may be the case, I did not make 
 the statement as of my own pci'sonal knowledge, but on the autho- 
 rity of the Morning Post, which I take it is quite as much to be 
 believed as any correspondent of a paper in this city, more especially 
 when it states that the information is from a " well-informed corres- 
 pondent." Suppose I admit that one or two of the parties named 
 may, as I have said, have gone ovo!- to Rome, some few years ago, 
 which in the eyes of the objector might not be considered " recently." 
 What difference, in the name of all that is good, does that make in 
 the argument in question. " Tis sufficient for us to know that such 
 conversions have taken place, and what I said before, I again repeat, 
 the "Church" is well rid of them, though they have acted a more 
 honest part than those who think and believe as they do, and still 
 I'emain " Priests " in the Church, instilling into the minds df the 
 
52 
 
 ?eople, and teach injif in the Sunday sohools, doctrine anything but 
 'rCoeBtant, and which can only lead one way. 
 
 Hundreds of " Churchmen," as they are called in this city, are 
 firmly convinced of the soundness of the teaching of the Eeformed 
 Episcopal Church, and tho stand taken by its members. They admit 
 it on all accasions, and within the past ten days a prominent member 
 of Christ Church, in talking the matter over, fully endorsed what I 
 have stated; but he did not like leaving the church he had been 
 brought up in. Said the party he was addressing, " How will it be 
 with your children, who attend Sunday Schoo. ? " " Oh ! " replied 
 be " we will correct at home any erroneous or objectionable doctrine 
 taught them there." — A pretty state of things truly. — " While men 
 slept; his enemy came and sowed tares among the wheat, and went 
 kis way. But when the blade was sprung up, and brought -forth 
 fruit, there appeared the tares also " Do not the teachers in the 
 Sunday Schools of the " Church " teach " baptismal regeneration," 
 the '' Eeal Presence " in the Holy Communion (" the body and 
 blood of Christ which is verily and indeed taken and received by the 
 faithful ") auricular onfession, and priestly absolution ? Is this 
 Protestant doctrine ? And if they do not teach it, they do not 
 believe in the Book of Common Prayer, for it bears out fully all the 
 beliefs I have stated. Even the very Catechism the children ore 
 taught does so, and the Bishop and Clergy are held up, before them 
 •*o the incarnation of Divine authority, instead of the body of the 
 'jjjurch itself, instead of the actaal congregation, not any men or 
 order of men. Other Christian Cliurches are pointed out to them 
 as "htiman societies," but the Church of England is the Church of 
 Christ. I take it the time has come when all Protestant bodies should 
 be united in the common taith and in Christian works , and such 
 teaching certainly does not tend to it. 
 
 At the recent Roman Catholic Provincial Council, held at 
 Toronto, the conversions iVom Protestantism received duo attention, 
 The Bishops in their pastoral thus refer to it. Under the heading, 
 " Exhortation to Protestants," they say : " We cannot forget our 
 people outside of tlie true fol<i. Christ has said, ' Other shee]» f have 
 that are not of this fold,' ka. Onv dear Lord is constantlj^ bringing 
 in'.o his fold these sheep, The many conversions in England, 
 Ireland, Germany and the United States are proof of this * ^' * 
 * :^< ;l< We exhort all v/ho desire to love Christ and follow his 
 true doctrine to " read our book's — not those in which our doctrines 
 are misrepresented — and to pray eavner^tly to God for light and 
 strength to follow His Divine will. Very many vvise and good per- 
 sons have recently made groat sacritices of oartliiv things, to gain 
 for eternity heavenly things." 
 
 Do not make yours(.'Ives uneasy, my gv)od Lord Bishops. There 
 are plenty of books and teaching in the Sunday Schools of the Church 
 of Englalid to carry out all your wishes in this matter; to say noth- 
 ing of the present Book of Common Prayer and the teaching and 
 preaching of thousand** of her cL'^rgy. And while on this lattpv 
 
 \ 
 
53 
 
 . 
 
 point, and to ease the minds of those who objected to mj'- previous 
 statement of clerical converts to Rome, permit me to add the follow- 
 ing from a later Morning Post : — "Addition to the list of recent 
 seceders to the Church of Rome. The Rev. Caithness Brodie, St. 
 Stephen's, South Kensington ; Rev. Geo. Angus, B.A.. St. Edmund 
 Hall, Oxford ; Rev. G. C. F. Rope, and the Rev. Alfred Foukes, A.M., 
 of Baliol College, Oxford, curate of St. Bartholomew's, Brighton. 
 All from " The Church ; " none from '' Human Societies." 
 
 If we are to be allowed to form an opinion from what we see in 
 the public press, the " Church " in this city does not seem to be 
 quite a bed of roses. The " Priest of St. Albans " does not now glory 
 in the gentlemen in the " night-gowns." 'Tis said they have changed 
 their allegiance to the Venerable the Archdeacon, so far without the 
 millinery, but the wedge is attempted to be inserted by " choral ser- 
 vice," which virtually means a choir to sing the prayers of the people. 
 Now, to my mind, it is clear that people should pray themselves, and 
 not by deputy. By all means lot them sing praise to the Almighty, but 
 let them pray from their innermost heart, humbly and eincer«ly, 
 and not intone for whine their prayers through their noses. This 
 attempt at introducing " choral service " at Christ Church is nothing 
 more or less than the fii'st steps towards Ritualistic services there, 
 and those who are so anxious to be members are more likely to sing 
 lor their own glory than the glory of God. Beware, therefore. Our 
 Saviour sang a hymn, and prayed to His Father. I am not aware that 
 the Publican sang " God be merciful to me, a sinner." Praise is the 
 music of the soul, the poetry of prayer, part of the worship of 
 Heaven, a'^d a devout heart only needs the breath of Heaven to 
 sweep over it to make the sweetest music. 
 
 Again, we have at St. John's chapel an exemplification of the 
 proverb, "Wheresoever the carcase is, there will the eagles bo 
 gathered together." The oropei'ty on Avhich the church stands is 
 valuable, and the original intention of the grant by the ordnance 
 was without doubt for the benefit of members of the Church in Lower 
 Town. But His Lordship Bishop Lewis desires anthoi'ity from the 
 Legislature \o sell the ground or a part of it, an<l alienate the 
 process from the original intention by giving so nmeh to St. Albans, 
 so much to Christ Church and Jlis Lordship to retain $1.5,000 in bis 
 hands in trust for a chui'ch in Cartier square. But matters dont go 
 smoothly. Judge Lyon (one of the early movers in the Reformed 
 Episcopal Church) was of opinion that His Lordship was " treating 
 the congiegation somcAvhat contemptuously, and Captain Tilton 
 seconds Cob h^glesonV resolution to adopt steps to prevent the bill 
 passing the Legishitiire of Ontario. Take care, gentlemen, or you 
 will be excommunicated. The idea of opposing the dictum of a Bishop 
 of the Church is as bud as schism. There is something hopeful in 
 this, however, " The (Jhurch is not in danger," but craft, cunning and 
 policy are — what alone is wanted to extricate the Church from her 
 present anomalous position is a thorough revision of the Prayer 
 Book, so that every word and sentence shall be made to harmonize 
 
54 
 
 with the Holy Writ, and correct evory part of it that is found irjcon- 
 siHtent or at variance with Hoand Protestant principles. Away with 
 prieBtcraft and sacerdotalism, lot pure Gospel be pj-eachcd aid its 
 rays v ill dart all over the land, enlightening the people and consol- 
 idatiiig their liberties. 
 
 LUTHER 11. 
 Ottawa, 25th Nov., 18Y5. 
 
 THE ECCLESIASTICAL DISCUSSION. 
 
 To the Editor of THE TIMES : 
 
 Dear Sir,- -I note in yoiii* issue of to-day two attempts at reply 
 to ray letter of the 2t)th inst., and such attempts. The letter from 
 " Robt. Lyon " is so fulsome with egotism and would be personal- 
 ities that it is scarcely deserving of notice. I shall not descend to 
 the same course, but would take this opportunity of informing His 
 Honour Judge Lyon, or any others who may desire to know who 
 Luther II. is, that they can obtain his name by calling at The Times 
 office, provided they require it for fair and legitimate purposes, and 
 not to gratify their spleen or indulge in personalities instead of 
 argument. 
 
 I imagine the " Reformed Episcopal Church " will stand, notwith- 
 standing that such a powerful " pillar " as Judge Lyon calls himself 
 is not a member of it. But the Judge must have had some misgiv- 
 ings as to that " old faith " of his when he seemed so anxious to hear 
 what Bishop Cummins said, and to know something of this new 
 "sect." It would appear the great difficulty in the way was the 
 revision of the Pi-ayer Book, which the Judge objects to, and did not 
 feel " capable " of doing, although I cannot leai*n lie was ever asked 
 to be a party to any such thing. Now, lot us see what " the Church 
 of Ireland Protestant Defence Association," the committee of v/hi;'h 
 contain the njimes of many cloi'gymen of the Cliui'ch, noblemen and 
 gentlemen of the liighost standing, say of the ju'osent Prayer Book. 
 
 " The first Prayer Book of lildward the VI. (1549) contained many 
 remnants of Romish doctrines, and authorized the use of the Romish 
 Sacredotal Vestments. In the second (1552) Romish Vestments 
 were forbidden and the sacerdotal and sacramental superstitions 
 were boldly dealt with and to a great measure removed. The Third 
 Prayer Book came out in the reign of (^ueon h]lizabeth, and directed 
 to favour the IHrst, and so to take backwai'd steps towards Rome. 
 The use of the Ron>ish Vestments was restored, the Rubric against 
 the presence of the body and blood of Christ in the vSacrament was 
 wholly expunged, a part of the 2Gth Article, which cuts by the root 
 baptismal regeneration, was entirely omitted, and in that state it was 
 imposed upon the nation. The object of the Queen was to make the 
 
 1 
 
55 
 
 Prayer Book an little offensive to the Komaii Catholics as possible, 
 and to introduce a certain amuual of Eomanism, softened down in- 
 deed, and diluted, so as not to shock an<l alienat<^ her Protestant 
 subjects, but still sufticient to conciliate the great bulk of the 
 Eomanist population. Thus the Prayer Book was corrupted to please 
 the Eoman Catholics, and the Queen's object was so far attained that 
 for 10 years the Eoman Catholics repaired to the parish churches 
 without doubt or scruple. Two more revisions weie made in the 
 17th century, which rendered matters rather worse that they had 
 been before. The third Prayer Book of Elizabeth was further 
 Eomanized in 1604, under James I., when by injunction of 
 
 I the KiuiJ^ and without the authority of Parliament the 
 
 words "verily and indeed taken and received," were introduced into 
 j the Catechism in connection with " the body and blood of Christ " 
 
 ' in the Lord's Supper. That part of the Catechism wliich dogmatic- 
 
 ally teaches baptismal regeneration, was also further strengthened 
 by the changes made in its formularies. The fourth Prayer Book 
 thus corrupted was still more Eomanized in I6(Tl under Charles II. 
 when a further step was taken in the anti-Eeformation road. In this 
 addition the word " Priest " was substituted I'or the word " Pastor," 
 and " Deacon " for " Minister." These last revisers did their best to 
 make the service of Baptism inculcate a baptismal regeneration of 
 the grossest form. Thus the Protestant Prayer Book, the second of 
 !l^dward YI., has been altered again and as a matter of State policy, 
 in the direction of Eome. Some would have us regard the present 
 "^ Prayer Book as a sacred relic of antiquity, framed by men of God, 
 accordirig to a Scriptui'al standard, and supported by Apostolic 
 authority, whilst in reality we are in the humiliating position of 
 having it imposed upon us, as it has been corru))ted, for an unholy 
 purpose, by the imperious Elizabeth, by the vain and frivolous 
 James, and finally by the Eomish and profligate Charles," 
 
 Such is the history and opinion of the present Pi-ayer Book, 
 held and promulgated by the " Church of Ireland Protestant Defence 
 Association " — the l)ook which Judge Lyon was nevei* asked to 
 revise, but which ha^;: been revised by the Council of the Eeformed 
 Episcopal Church, an*i also b}' the Cliurch of Ireland. 
 
 As regards " Athanasius 2nd" — I was going to say "St." Atha- 
 , nasius, for no doubt he will be canonized at some future day — he is 
 
 in the straight road to that state of bliss — to him I would merely 
 say, controvert one single statement regarding the Prayer Book 
 which I have given, and then you might have some chance of putting 
 me in the wrong, but your mere assertion and personal twaddle— 1 
 , treat with the contempt it merits. 
 
 t There are, however, one or two points of the " Saint's " produc- 
 
 tion I will refer to : He says if I do not belong to the Church of 
 England, it is plainly none of my business what i|she does. In the 
 first place I would inform Athanasius that I belong to the " Eeformed 
 Episcopal Church," against which the Bishop of Ontario thought it 
 charitaole to preach from the pulpit of St. John's in this city, and 
 not satisfied with denouncing us from the pulpit, from our Bishop 
 
56 
 
 downwardw, as apostates schij-injitics, ignorant, deluded, and other 
 kind epithets, he had his address published and held it for sale in 
 the book stores in this city, and we cannot say where it 
 has not been circulated. We wished to retire from the Church 
 in this city in peace and quietness, and follow the dictates 
 of our consciences ; but we were not allowed to do so, and such 
 being the case, we claim it as a right to defend ourselves for tho 
 stand we have taken, and point out where we think the 
 Bishop and the " Church " are wrong. We will do so just as we 
 like and how we like, so long as we do it respecfully and with some 
 show of argument. Surely wlicn Bishop Lewis insinuated that we 
 were likely to fall into Eomanism and infidelity, there was nothing 
 wrong in our pointing to the i'act of some thirty clergymen of tho 
 Church of England going ovci' lo the Church of Eome. Again, many 
 churchmen deny that the teaching of the Churcli leads to Rome. Is 
 there anything wrong in our ])ointing out where it does? Again, 
 Athanasius accuses me of intolerance and all sortsof naughty things. 
 He never made such a mistake in his life. I respect the sincere 
 Eoman Catholic, who follows the creed of his Church, in which he 
 was born and brought up, and firmly believe there are many, many 
 good Christians in that faith ; but I protest against lloman Catholic 
 doctrine being preached from Pj'otestant pulpits, or taught in our 
 Sunday schools, just as strongly as a Eoman Catholic would protest 
 were Protestant doctrine and teaching attempted to be taught Jox^ 
 their priests or in their schools. 1 want no better proof of what rae 
 Ritualistic party would do in the Church if they could, than 
 " Athanasius," letter, where he says, " just as the High Church 
 party has carried all before it in England, so will it do hero and 
 elsewhere ; and, for the same reason, i. e., activity in good works 
 instead of cant about the open Bible and the principles of the 
 Rotbrmation." "Athanasius" also accuses me of" presumption." 
 Well, I do presume to have a fair share of common sense, have 
 learned to think for myself, and believe that I know just as well as 
 he does, or all the clergy of the " Church " combined, what service 
 is acceptable to Almighty God, and what I have to do for the salva- 
 tion of my soul. If this is " presumption " in the light he means, I 
 plead guilty, if it is any satisfaction to him. I want no mediator 
 between me and my Maker, save one ; if he wants more, he has no 
 business in a Protestant Church. 
 
 Having thus disposed of the " Lion " and the " Saint," I would 
 assure them and such as they, that neither personality, abuse, nor 
 intimidation will deter me, or those with whom I act, from on all 
 occasions defending what we believe to be right, and putting down, 
 or trying to do so, what we believe to be wrong. 
 
 LUTHER II. 
 
 Ottawa, 30th Novembei', 1875.