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ROMISH EREOE 
 
 FBOPAOATGD IN ITni 
 
 CHURCH OF ENGLAND 
 
 AT 
 
 QUEBEC 
 
 • t » ■ I 
 
 AND THE 
 
 EIGHT OF PETITION 
 
 AGAINST IT 
 
 DENIED BY THE SYNOD; 
 
 « t I I n 
 
 ^^>^i#^^^^^fc^»»^^^^»%V^^^i^*^w^^i^«^^»^<^>^«^^«^^ 
 
 ^^^i^f^^^^^m 
 
 rUBLlSHED PUESUANT TO RESOLUHON OF A PUBLIC MEETING OF TBB 
 LAITY HELD AT QUEBEC ON THE 21st JUNE, 1861. 
 
 ^ When Peter wan come to Antiocb, I withstood him to the face, becanse be wa« 
 
 II V) be blamed.— -G^L. 2. 11. 
 
 Am I therefore become your enemy, because I tell you the truth?— -Gal. 4.1C. 
 
 (Sintbtt : 
 
 MIDDIiBTON & DAWSON, PRINTERS, Etc., Etc, SHAW'S BUILDINGS, L. T. 
 
 1861* 
 

 
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PREFACE. 
 
 "i 
 
 When religioua feeling in the Laity is, with just eause, awaken- 
 ed into action, it is seldom with impunity treated with indiffer- 
 ence by Ecclesiastical authorities. To repress it, only increases 
 its intensity. To contemn it, adds insult to tyranny ; and, by ir- 
 ritating a sense of neglect into one of injury, only aggravates 
 discontent into louder expressions of its grievances, until com- 
 plaints which might have been uttered only iu' the ear, are forced 
 to be proclaimed upon the house-top. And \7h3r3 such complaints 
 — whatever the position of the parties making them— are based 
 upon Scriptural truth, and recognized stanaai qs, the moral power 
 with which they then appeal to the honest an.d affronted intelli- 
 gence of religious communities, usually secut^i;/ for them in the 
 end attention and respect, if not cAao con^icdon and remedy, 
 where they had previously received only contumely and opposi- 
 tion. 
 
 These remarks may, sooner or later, derive illustration in 
 whole, as they already do in part, from the circumstances which 
 have given rise to the publication of this painphlet — circumstances 
 which, although limited and local in their origin, acquired a title 
 to the notice of the Diocese at large, when the Synod of the 
 Church ignored them. And if, through the'Divine blessing, the 
 benefits resulting from this expose of their leading characteristics, 
 should happily include a timely warning to the clergy and to the 
 people, juster views in the Synod of the right of petition and its 
 concomitants, and better security for purity of doctrine in the 
 Churcbf the design of the following pages will have been achieved. 
 
 1 
 
t * • 
 
 • • • • • 
 
 • • • 
 
 « • * • • 
 
 • • • 
 
 « • « • • 
 
 • •• • 
 
 
 • < * 
 
 • * 
 
 • • • * • 
 
 « 
 
 • • * • • 
 
ACTION OF THE SYNOD. 
 
 '\ 
 
 
 Tlie Syuod of the Diocese ot Quebec being in session at 
 Quebec on the 6th June, 18G1, " Mr. C. Wurtelc, (Dele- 
 gate from Trinity Chapel,) having obtained leave, presented 
 a petition from six members of the United Church of 
 England and Ireland,"* objecting to certain publications 
 contained in libraries connected with ^t. .Feter's chapel in 
 this city, and praying the action of thfe.?.ynod in the pre- 
 mises. The petition, which was accompanied by extracts 
 of the said publications, was duly rfJad ; but it did not 
 please the Synod that the appended 'oxifacts, sustaining 
 its assertions, should be read also : adtf0y<iingly, they were 
 not read. '•..** 
 
 On the following day (Mr. C. Wurt^fe being unavoid- 
 ably absent) it was /iV. , 
 
 " Moved by Mr. W. G. Wurtele, .seconded by Mr. H. S. 
 Scott," (Delegates from the Cathtidrai) : — " That the 
 petition presented by Mr. C. Wurtelc be referred to a 
 committee, and that the committee be composed of three 
 clergymen and three laymen, to be named by the Lord 
 Bishop." 
 
 " Moved, in amendment, by the Rev. Mr. Houseman," 
 (Assistant Minister of the Cathedral), " seconded by Mr. 
 Doak," (Delegate from Compton) : — " That a petition 
 having been presented to the Synod, and it having been 
 ascertained that the said petition is signed by only one 
 
 ♦ See minutes of Synod. 
 
member of the congregation from which it is said to have 
 emanated, it be not received." " Carried. Main motion 
 lost."* 
 
 It is njot imagined that the minority was satisfied, nor 
 is it easy to believe, after examining the document?, that 
 the public mind will be satisfied, that the Synod discharg- 
 ed its solemn responsibilities towards the Church, when it 
 deliberately negatived all enquiry into the grave allega- 
 tions of the petitioners, stifled the evidence by which 
 those allegations were substantiated, and by refusing even 
 to " receive " a respectfully worded petition, denied the 
 sacred right qC petition to the members of the Church. 
 But, least of all; \wro the petitioners satisfied. The mat- 
 ter had now liV^med wider proportions ; and as they 
 conceived it t6. '.involve the interests of the Church at 
 large, they called'atpublic meeting, for the purpose indica- 
 ted in the follow* j%. advertisement : — 
 
 PROCEEDrilGS OF THE PUBLIC MEETING. 
 
 • ADVERTISEMENT. 
 CHURCH OpVeNGLAND AND IRELAND. 
 A PUBLIC MEETING OF THE LAITY 
 
 ...•."ftriLL BE HELD IN 
 
 THE LECTURE HALL, 
 
 •; A>^NE STREET, 
 ON FRIDAY, THE 21stINSTANT, 
 
 AT EIGHT o'clock, P.M., 
 
 To receive communication of a PETITION presented to 
 
 * Note. — 1. It does not appear that the Synod made enquiry, or 
 ascertained anything, respecting the signers. 2. The right of pe- 
 tition docs not depend upon the number of the petitioners. 3. It 
 can be proved that more than one of the signers belong to Saint 
 Peter's congregation. 4. The Petition did not emanate from St. 
 Peter's or any particular congregation, but from "members of the 
 United Church of England and Ireland," as appears by the above 
 minute of Synod of 6th June. 
 
 f 
 

 tho Synod against certain objectionable Books used in 
 Libraries connected with the Cliurch in tliis Parish, and 
 to read certain Extracts thereof relating to 
 
 Romisk tSaintif, 
 
 Prieslbj Absolulioriy 
 
 Intercession of Saints, 
 
 A Third Place of Departed Spirits, 
 
 Also, to take such action in the premises as to the 
 meeting may seem meet. 
 Quebec, June 19, 18C1. 
 
 At the meeting which took place accordingly, and which 
 was attended by a large and respectable ' audience, — on 
 motion by Mr. Archibald Campbell, tjeco'ided by Lieut. 
 Ashe, Il.N., Licut.-Colouel Fitzgerald, Jl.'A;, was requested 
 to take the chair. After intimating t.'iat the honor con- 
 ferred upon him had been quite uncxpociod, tlic Chairman 
 opened the meeting by suggesting the propriety of prayer 
 for a blessing upon the proceedings, 'and' by inviting the 
 audience to join him while he read some of the beautiful 
 Collects which adorned the pages o\ the Prayer-Book. 
 He afterwards briefly sketched the hf&t\:ry and objects of 
 the present movement, as far as ho rndef stood them, and 
 traced them to the subjoined Petition of six members of 
 the Church to the Synod, accompanied by sundry Extracts 
 of certain publications in circulation in the parish, of 
 which the petitioners complained. The Chairman likewise 
 drew an outline, corresponding with that given above of 
 the treatment which those documents had received from 
 the Synod ; adding, that, under the circumstances, the six 
 members who had thus far fearlessly done their duty to 
 the Church, had determined to complete it by putting the 
 public in possession of the information which the Synod 
 had endeavoured to suppress. He further stated that he 
 had had no knowledge of the Petition, nor of any move- 
 
8 
 
 ments in respect thereof, anterior to the meeting of the 
 Synod ; and, indeed, that the state of his health might 
 BuflBciently excuse him from exertion on the present occa- 
 sion ; but, that he felt unable to refuse assistance and 
 cooperation to the six slighted men, whose courage and 
 fidelity had earned for them a fair title to the acknowledg- 
 ments of the Church. It was, he believed, the prevailing 
 wish that there should be no long speeches, in order that 
 the attention of the meeting might rest mainly on the 
 objectionable Extracts, which, together with the Petition, 
 he would shortly proceed to read. At the conclusion of 
 his remarks, it was, he said, a mournful duty to expose 
 unsound teachijig* within his own Church ; but, being 
 himself engag^'.iii Sunday-School teaching, he could not 
 but feel an iuteV'esb in whatever related to the instruction 
 
 « « « * * 
 
 of the young. •. IJloon broader grounds, however, he felt 
 
 • « ♦ • ' 
 
 that he had no.atternative. The matter was now before 
 the public, and'A^^ry intelligent reader of the Bible would 
 be able to form*JU§.bwn judgment upon the several impor- 
 tant questions Aow presented to his view. The following 
 Petition, or Memorial, was then read from the chair, 
 together with the appended Extracts : — 
 
 P;JETITION. 
 
 To the Synod of tlje iDiocese of Quebec : 
 
 The Memorial of the undersigned members of the United 
 Church of England and Ireland — 
 
 Humbly Sheweth : — 
 
 That certain objectionable publications are contained 
 in the library or libraries of St. Peter's Chapel in this 
 city, and are circulated among the Sunday-School children 
 and other members of the congregation ; 
 
 That the passages hereunto appended, and severally 
 marked No. 1, No. 2, No. 3, &c., are extracts of the said 
 pablicatious ] 
 
That your memorialists are of opinion that the sen- 
 timents expressed in the said appended extracts are not 
 ir accordance with the Scriptures, nor, therefore, with the 
 Protestant principles of the United Church of England 
 and Ireland ; and that publications containing or tending 
 to instil such sentiments ought not to be used nor circu- 
 lated under the sanction of the clergy, and especially ought 
 not to be put into the hands of undiscerning and unsuspect- 
 ing Sunday-School children ; 
 
 That your memorialists accordingly pray the Synod to 
 adopt such action in the premises as may tend to protect 
 the people from erroneous and strange teaching, and there- 
 by avert the evil of their diminished confidence in the 
 ministrations of the church. 
 
 And your memorialists, with all duty, remain your 
 obedient servants. 
 
 (Signed) 
 
 GEORGE BROWNE, 
 WILLIAM MUNCEY, 
 WILLIAM TAYLOR, 
 ALEXANDER KERR, 
 JOHN CHARTERS, 
 WM. O'NEILL. 
 
 Quebec, 4th June, 1861. 
 
 
 APPENDED EXTRACTS >; 
 
 Of certain publications referred to in a Memorial relating 
 thereto, dated ^ih June, 1861, and addressed to th« 
 Synod of the Diocese of Quebec : — '- 
 
 Number 1. — " It is through them" (the bishops) " that 
 our Lord governs and strengthens His church, and he has 
 
10 
 
 given them power to remit and retain sins* (St. John, 20. 
 23.) as St. Paul did at Corinth (1 Cor., 5. 34, 35 ; and 2 
 Cor., 2. 6, to 10,) and to convey God^s blessing and the 
 gift of the Holy Ghost to true believers, by laying on of 
 hands ; this they do when they confirm persons, f (Acts, 8. 
 It ; 19. 6.) And also, Christ has enabled them to give 
 spiritual power and authority to other persons, which they 
 do whenever they ordain fresh Bishops, and Priests, and 
 Deacons (2 Tim., 1. 6.) The church could not go on with- 
 out Bishops, for it is through them that Christ acts. 
 Therefore, as it was said by Saint Ignatius, to separate 
 ourseWes from the Bishop, is to separate ourselves from 
 Christ ."J — A Short Ecclesiastical History ^ hy the Rev. 
 H. J. Pye, M.A., page 16. 
 
 No. 2. — " These lower ministers are called Priests ; they 
 have power to convey God's blessing, and they can also re- 
 mit and retain sins when they act in the name of the bishop ; 
 
 * A few notes, as specimens, may serve to shew the resem- 
 blance between the sentiments of the Extracts, and the teaching of 
 the Church of Rome. 
 
 *' Question. — What means the forgiveness of sins ? 
 ^; " Answer, — That Christ left to the pastors of his Church the 
 power to forgive sins." — Roman Catholic Catechism. 
 
 t " Question. — How does the Bishop give confirmation ? 
 
 " Answer. — By the imposition of hands and by prayer ; that 
 is, he holds out his hands, and prays at the same time, that the 
 Holy Ghost may descend upon those who are to be confirmed." — 
 Roman Catholic Catechism. 
 
 The "Extract," then, goes beyond the Romish Church : the 
 latter teaching that the Bishop merely "prays" for the Holy 
 Ghost, while the former asserts that he actually "conveys" Him. 
 
 X " He that acknowledgeth not himself to be under the Bishop 
 of Rome, and that the Bishop of Rome is ordained by God to have 
 primacy over all the world, is a heretic, and cannot be saved, nor 
 is not of the flock of Christ."— Cbanmer's Extracts of Canon 
 Law, 
 
 " He is a schismatic and an offender who sets up another 
 against the holy chair" (of Peter).— 5^ Optatus— Allan Butler^ s 
 Lives of the Saints, Ath June, pp. 493 '4. 
 
 bn 
 do 
 to 
 
11 
 
 ed, nor 
 Canon 
 
 nother 
 utler's 
 
 but if there were any dispute as to whether they had 
 done right in any particular case, the matter would have 
 to be sent to the Bishop for him to decide." — Ditto, p. IT. 
 
 No. 3. — " The word Deacon means properly speaking ser- 
 vant, and these lowest ministers have not the power pos- 
 sessed by Priests ; they cannot give absolution, or conse- 
 crate the bread and wine at the sacrament, (or even 
 preach, without special permission from the Bishop). 
 But their office is to assist the Priest in looking after sick 
 people, and in saying the prayers ; and they are allowed 
 to baptize infants when the Priest is out." — Ditto, page IT. 
 
 No. 4. — " If a baptized Christian now falls into sin, 
 he will no doubt perish everlastingly, unless he repents 
 and is forgiven. It is, however, in most cases, left to every 
 man's own conscience to place himself among the Peni- 
 tents, which (as St. Chrysostom says,) we do, whenever 
 we feel unfit to receive the Sacrament, and therefore come 
 out before it is administered. And the Church does not 
 (except in special cases, j require a person to make his sin 
 and his repentance public, but he may confess his fault in 
 private to a Clergyman, and when he has stopped away 
 from Communion, (as long as that Clergyman thinks fit,)* 
 and given proof of his repentance, he may be received 
 again into God's favour by a private absolution."! — Ditto, 
 page 85, 
 
 • " Every man and woman, after they come to year^ of discretion, 
 should privately confess their sins to their own priest, at least once 
 a year, and endeavour faithfully to perform the penance enjoined 
 them ; and after this, they should come to the sacrament at least 
 at Easter, unless the priest, for some reasonable cause, judge it fit 
 for them to abstain for a time." — Decree of Council of Lateran, 
 
 t "Their" (the bishops' and priests') "preaching must be to ns 
 as if Christ himself did preach : their absolution and remission of 
 sins, as Christ's own pardon."— JVbfc Douay Bibkj 2 Cor,, 5, 19. 
 
12 
 
 Names of persons not recognized as " Saints^^ by the 
 United Church of England and Ireland, but enumerated 
 as such in the above work, and found in the, Calendar of 
 the Church of Rome : — 
 
 No. 5. — " St. Sanctus, p. 81 ; 
 
 St. Pothinus, p. 90 ; .. ' . . 
 
 St. PantaBnus, p. 98 ; 
 
 St. Saturus, p. 99 ; 
 
 St. Felicitas, do. ; 
 
 St. Revocatus, do ; 
 
 St. Saturninus, do. ; * 
 
 St. Se<jundulus, do. ; 
 
 St. Babylas, p. 118 ; 
 
 St. Cornelius, Pope of Rome, p. 124 ; 
 
 St. Sixtus, do., p. 132 ; 
 
 St. Cyril, p. 134 ; f 
 
 St. Dionysius, p. 13Y ; . 
 
 St. Gregory, of Neoca3sarea, do. ; 
 
 St. Gregory, p. 145 ; 
 
 St. Peter, Bishop of Alexandria, p. 165 ; 
 
 St. Basil, p. 162 ; 
 
 St. Anthony, p. 153 ; 
 
 St. Quadratus and St Justin, p. 151." 
 
 ♦ Of St. Saturninus it is related, that '* he converted a 
 great number of idolaters by bis preaching and miracles." Also, 
 that " the devils were struck dumb by the presence of the Saint 
 as he passed that way." — Alban Butler^a Lives of the Saints, 
 JSTov. 29. 
 
 t Of St. Cyril it is alleged that he taught as follows :— " Let 
 US not be ashamed of the Gross of Christ. Sign it openly on thy 
 forehead, that the devils, seeing the royal standard, may fly far 
 trembling." He inculcates, alsoj '•' an honor due to the relics of 
 saints ;" also, "the honoring of that holy wood of Our Saviour's 
 Sepulchre, and of Saints' relics, exorcisms, and their virtue, 
 insufflation, oil sanctified by exorcisms, holy chrism, blessing the 
 baptismal water, prayers and sacrifices for the dead, the perpetual 
 virginity of the Virgin Mary, &c.-^—Jllban Butler^s Lives of the 
 SaintSj March 18. 
 
13 
 
 by tht 
 imerated 
 zndar of 
 
 165 
 
 No. 6. — " You have, then, my young friend, arrived at 
 that period of life when a fresh and extraordinary supply 
 of grace is peculiarly needful for your soul. To impart* 
 to you this grace, the Holy Ordinance of Confirmation 
 has been appointed in the Church, according to our Lord's 
 most gracious permission." — Matt. 18. 18. — Pastoral Ad- 
 vice to young people preparing for Confirmation , by W. 
 H. Hook, D.D,, Vicar of Leeds, page 3. 
 
 No. *?. — ** This ordinance on this account, though not 
 a sacrament like Baptism and the Supper of the Lord, 
 (which two sacraments ordained by our Lord, have the pe- 
 culiar grace of imparting Christ himself, perfect man and 
 perfect God,t to the faithful,J is, nevertheless, a means of 
 grace. * * * * Confirmation has been resorted 
 to as a means of • grace' in every branch of the Christian 
 church." — Ditto, page 4. 
 
 No. 8. — " But although Confirmation is thus a means 
 of grace, and appointed to convey the special grace of 
 which you stand in need, remember that in no ordinance. 
 
 1." 
 
 erted a 
 
 Also, 
 
 he Saint 
 
 Saints, 
 
 -"Let 
 y on thy 
 y fly far 
 relics of 
 aviour's 
 • virtue, 
 sing the 
 erpetnal 
 ?« of the 
 
 • In the 3rd Article of the Creed of Pope Pius, it is declared 
 that the sacrament of Confirmation confers grace. 
 
 " Whoever shall affirm that grace is not conferred by these" 
 (seven) "sacraments, ♦ * * let him be accursed." — Council 
 of Trent, Session VII., Can. Vlll. 
 
 The Church of England, then, denies that Confirmation is a 
 Sacrament, while the ** Extract" ascribes to it ihe same virtue 
 as the Church of Rome does. 
 
 t " Question, — What is the blessed Eucharist ? 
 
 *'■ Answer, — The body and blood, soul and divinity of Jesus 
 Christ, under the appearance of bread and wine." — Roman 
 Catholic Catechism. 
 
 '' Question. — Are both the body and blood of Christ under the 
 appearance of bread, and under the appearance of wine ? 
 
 " Answer, — Yes ; Christ is whole and entire, true God and true 
 man, under the appearance of each." — Ditto. 
 
 B 
 
14 
 
 not even in the two great sacraments of the Gospel, will 
 special grace be given, except to those who, by ordinary 
 grace, have prepared their souls for the reception of it. 
 Seek, then, to prepare your soul by earnest prayer, by re- 
 pentance, and by good resolutions for the future, that you 
 may receive the fulness of that blessing which your 
 Heavenly Father, through His servant the Bishop, will in 
 confirmation confer upon those who have not sinned away 
 baptismal grace." — Ditto, p. 5. 
 
 No. 9. — " I believe that Thy soul, in the state of separ- 
 ation, did descend into Hell, the place of departed spirits, 
 to proclaim Thy victory over death and the grave, and to 
 sanctify this paradise, where the souls of the redeemed rest 
 in hope till the morning of the resurrection*." — Ditto, 
 page 21. 
 
 No. 10. — ** I believe, most holy Jesus, that Thy 
 saints here below have communion with Thy saints above 
 — they praying for us in Heaven,t we here on earth cele- 
 brating their memories." — Ditto, page 24. 
 
 No. 11. — " Morning Prayer. Bow your head, and 
 
 say : In the name of the Father, and of the Son, and of 
 the Holy Ghost. Amen. Kneel down and say, * * 
 :(: ^ « * 4: Stand up and say the Creed. Kneel 
 down and say," * ^ 
 
 * 
 
 * 
 
 * 
 
 * " Question. — Why did Christ go down into Limbo ? 
 
 ^^ Answer. — St. Peter says, to preach to those spirits that were in 
 prison ; that is, to announce to them in prison the joyful tidings 
 of their redemption.'' — Roman Catholic Catechism. 
 
 t " The saints, rejoicing together with Christ, are to be honoured 
 and invocated, and they offer prayers to God for us." — Creed of 
 Pope Pius IV., Article 7. 
 
 " Those men hold impious sentiments who deny that the saints, 
 who enjoy eternal happiness in heaven, are to be invoked, or who 
 affirm that they do not pray for men." — Council of Trent j Sets. 
 XXV. 
 
 Ki 
 
 Ot 
 
16 
 
 No. 12. — Evening Prayer. — Bow your head, and say : 
 In the name of the Father, and of the Son, and of the 
 Holy Ghost. Amen. Kneel down, and say, * * * 
 ******* Stand up, and say the Creed. 
 Kneel down, and say," ****** Ditto. 
 
 * 
 
 FURTHER EXTRACTS 
 Of publications in use in this Parish, subsequently selected .- 
 
 n, 
 
 THE LAST GOOD NIGHT. 
 
 (A). — "Thenightaftertheir grandfather died, G. and 
 F., t)f some three or four years, were dismissed as usual 
 with their good-night kiss, in the hall at the foot of the 
 stairs, to go to their trundle-bed. We listened lest any 
 strange fear should overtake them. As they passed the 
 chamber where the remains lay, one of them said : * Let 
 us go in and bid dear grandpapa good-night. God mat 
 LET HIM HEAR US.* So they Opened the door, and by the 
 distant light of the hall-lamp went up to the bed, uttered 
 their sweet good-night, and went happily to their rest. — 
 Selected J' — Children's Guest,* p, 43, vol, 2. 
 
 (B). — " Easter Even is the Saturday between Good 
 Friday and Easter Day, and marks the time when our 
 Lord's body lay in Joseph's tomb, while His soul was in 
 Paradise. We say in the Creed, * He descended into 
 Hell,' meaning, not the place of torment, but the place 
 of departed spirits, or * the intermediate state,' where the 
 souls of all the dead await the final judgment. He told 
 
 • Published by the New York Protestant Episcopal Sunday 
 School Union and Church Book Society. 
 
 This publication is m use ia St. Matthew's Chapel Sunday 
 School also. 
 
16 
 
 the penitent thief, ' This day shalt thou be with me in 
 Paradise/ but He did not mean Heaven, else He would 
 not have said to Mary after His resurrection, * Touch 
 me not, for I have not yet ascended to my Father.' " — 
 Ditto, p. 23. 
 
 (C). — "Mary, — And where will our souls go when we 
 die? 
 
 " Mamma, — ^The souls of good people will be received 
 into Paradise — a happy place — and after the judgment, 
 they will dwell for ever in Heaven, with God and His 
 Holy Angels." — Little Mary^s first going to Church, 
 p. 65. • 
 
 {D). — " Mary, — Will our souls go directly to Heaven 
 or to Hell when we die ? 
 
 " Mamma, — No ; they rest in a middle state, waiting till 
 the end of the whole world,f when all that have ever lived 
 will be assembled to hear the sentence of each pronounced 
 by the righteous Judge of all." — Ditto, p. 61. 
 
 (E) — "It is said they" (the Christians,) "persuaded 
 St. Peter that his life was of such value to the Church 
 that he ought to withdraw for a little while, till the perse- 
 cution had ceased, and the * tyranny was overpast.* The 
 Apostle yielded to their entreaties, and soon found an 
 opportunity of escaping from Rome by night. But it 
 was the will of his heavenly Master that he should now 
 fulfil the promise which he dared not fulfil when he made 
 
 * This book is in use la St. Matthew's Chapel Sunday School : 
 also published by the New York Protestant Episcopal Sunday 
 School Union and Church Book Society. 
 
 t The Church of England, on the contrary, believes as follows : 
 — " Forasmuch as it hath pleased Almighty God, of His great 
 mercy, to take unto Himself the soul of our dear brother here 
 departed," &o. ^ 
 
 " Almighty God, wtth whom do live the spirits of them that 
 depart hence in the Lord, and with whom the souls of the faithful, 
 after they are delivered from the burdens of the flesh, are in joy 
 and felicity, &c." — Burial Service, 
 
\i me in 
 e would 
 ' Touch 
 tier.' "— 
 
 rhen we 
 
 received 
 3gmeut, 
 and His 
 Ckurchf 
 
 Heaven 
 
 ting till 
 er lived 
 lounced 
 
 rsuaded 
 Church 
 e perse- 
 ; The 
 und an 
 But it 
 lid now 
 e made 
 
 School : 
 Sunday 
 
 oUows : 
 s great 
 ler here 
 
 !m that 
 aithful, 
 in joy 
 
 It 
 
 it : ' I will lay down my life for Thy sake/ — St. John, xiii. 
 31 ; and so, scarcely had he got beyond the walls, when, 
 in a vision, he beheld the Saviour coming to meet him, 
 and ho perceived that He was carrying a cross. ' Lord, 
 whither goest Thou V asked the Apostle, to which the 
 Lord answered, that He was going into the city to bi* 
 crucified. St. Peter took this as a rebuke to himself for 
 going away, and as a token that he was to sufler for 
 Christ, and upon this he returned to the city,* where he 
 and St. Paul were soon afterwards apprehended as leaders 
 of the Christians, and put into prison." — Fye^s Ecclesias- 
 tical History f pp. 11, 12. 
 
 (F). — "As soon as he" (St. Polycarp,) " hadfinished 
 his prayer, the fire was lit, and soon blazed out into a dame. 
 But to the astonishment of those who were looking on, as 
 soon as it reached St. Polycarp it divided into two streams 
 of fire, and, leaving him unhurt in the middle, joined again 
 like an arch over his head. Such a miracle^ we might 
 have supposed, would convert all who saw it, but it was 
 not so, for where the heart is hardened, even miracles 
 have very little effect. ***** Q^jie magistrate 
 ordered one of the executioners to go up and stab St. 
 Polycarp, which he did. Then the blood gushed forth as 
 the martyr died, but the fire went out, and the body was 
 unconsumed. Upon this the Christians wished to take it 
 away that they might bury it honorably ; but * * * 
 one of the officers * * * bad the fire lit again, and 
 the body was burned to ashes. These ashes the Christians 
 of Smyrna gathered up and buried, and every year they 
 kept a day in memory of St. Polycarp, and received the 
 Commuaion at his grave."f — Ditto, pp. 74,75. 
 
 * This fable is related almost word for word by Alban Butler in 
 his Lives of the Saints, 29th June. 
 
 t This story is narrated almost word for word in Alb^tn Butler's 
 Lives of the Saints, 26th January, who, however, adds that the fire 
 was extinguished by the blood. 
 
 b2 
 
18 
 
 •'St. Jerome relatcB that 
 when he " (St. John) " was 
 earnestly requested by the 
 brethren to write the Gospel, ho 
 answered he would do it, if, 
 by ordcrinfj; a common fast, 
 they would all put up their 
 prayers together to the Al- 
 mighty God ; which being end- 
 ed, replenished with the clear- 
 est and fullest revelation, com- 
 ing from Heaven, he burst 
 forth into that preface, 'In 
 the beginning was the Word,' 
 <fec." — J\ote in the Douay Bi- 
 ble, 
 
 (G).— "It is said that, some 
 time before he" (Saint John) 
 " began to write his Gospel, 
 the Bishops and those in au- 
 thority in the Asiatic Churches 
 had begged him to do so. lie, 
 for some time, declined doing 
 it ; but at length said they 
 must, for a certain time, give 
 themselves up to fasting and 
 prayer, and then, if it was the 
 will of God, he should be led to 
 do as they desired. They ac- 
 cordingly did 80, and as soon 
 as their prayers were finished, 
 Saint John suddenly burst 
 forth with that wonderful pre- 
 face to his Gospel, ' In the be- 
 ginning was the Word.' " — Dit- 
 to^ p. 49. 
 
 (H). — " There was an old man at Alexandria named 
 Serapion, who had sacrificed to the heathen gods for fear 
 of being put to death. He afterwards became very sorry 
 for what he had done, and begged to be absolved, but it 
 was quite necessary to be strict at that time, and so he 
 was refused. At length he was taken ill, and continued 
 three days speechless, but on the fourth night he revived, 
 and he then called his grandson to him and sent him 
 for one of the Priests. The Priest himself was ill in bed 
 at the time, but St. Dionysius was there, who had kept 
 a part of the Blessed Sacrament that day for the use of 
 any who might need it. He accordingly gave it to the 
 boy, and told him to dip it in water and drop it into the 
 eld man^s mouth. The boy returned and found Serapion 
 apparently much better, who said to him, 'Do as thou 
 art commanded, and dismiss me quickly.' The boy then 
 moistened it, and put it into Serapion's mouth, and as 
 soon as he had swallowed it he died in peace."* — Ditto, p. 
 120. 
 
 * This story is given almost word tor word in Alban Butler's 
 Lives of the Saints : St. Dionysius, 17th Nov., p. 493 ; who adds 
 that the old man's life " had been miraculously preserved, in 
 order that he might receive the blessed Sacrament." 
 
 ■| 
 
 w 
 
 th 
 a 
 
19 
 
 tGB 
 
 a) " 
 
 that 
 was 
 by the 
 oBpeljho 
 it, if, 
 oa fast, 
 ip their 
 the Ai- 
 ding end- 
 le clear- 
 9n, com- 
 le burst 
 ice, ' In 
 ) Word.' 
 may JBi- 
 
 named 
 
 for fear 
 
 y sorry 
 
 , but it 
 
 d so he 
 
 [itinued 
 
 eyived, 
 
 at him 
 
 m bed 
 
 d kept 
 
 use of 
 
 to the 
 
 to the 
 
 rapion 
 
 sthou 
 
 y then 
 
 md as 
 
 tto, p. 
 
 Sutler's 
 adds 
 ed, in 
 
 After the reading of the foregoing documcntf?, — 
 
 Mr. Muncey, seconded by Mr. Roiiayno, moved, and it 
 was unanimously 
 
 Resolved, 1, — That the Extracts ofthc books complained 
 of in the Petition or Memorial to tlic Synod, now cumnumi- 
 cated to this meeting, contain sentiments not in accordances 
 with Scripture, nor with the doctrine of the Church, but 
 harmonizing with the teaching of the Church of Home, and, 
 therefore, unfit to bo propagated amongst the members of 
 a Protestant communion. 
 
 Mr. Muncey said that ho should take the Chairman's 
 hint about long speeches. The Extracts, indeed, spoke 
 sufficiently for themselves. He would, therefore, merely 
 say that the time had come for an expression of public 
 opinion on the state of things in the Church, and that he 
 cordially moved the resoUitiou which he had read. 
 
 Mr. Rouayne, in seconding the Resolution, said, that, 
 having made the doctrines of the Roman Catholic 
 Church his particular study for a number of years, 
 and being well acquainted with her peculiar tenets, as 
 well as with the manner in which she endeavours 
 to defend them, he felt competent to give an opinion 
 on the present occasion respecting the Extracts just read 
 to the meeting ; and, as far as his experience went, he had 
 not the least hesitation in saying that he had never met 
 anything so closely corresponding with the doctrines of the 
 Church of Rome, as were the sentiments contained in these 
 Extracts. He was glad that, according to the programme, 
 he was not expected to make a long speech, because he 
 had come there unprepared for such a thing, and because, 
 moreover, it would require greater talent and greater 
 research than he could command, to grapple fully with the 
 gross errors contained in these Extracts ; but he could not 
 forbear making a few hurried remarks respecting each. 
 
There was more ia the first Extract than, perhaps, at first 
 ei^ht appears ; and a very short examiuatioii of it would 
 convhicc all tliat it was iudccd a counterpart of the teachiii}^ 
 of tiie Church of Rome. Ilero it is empliatically asserted 
 that Bishops have the power to remit and retain sins, to 
 convey God's blessing and the gift of the Holy Ghost by 
 laying on of hands, and that '* to separate from the Bishop 
 is to separate from Cumsr." All this the Church of Home 
 believes and teaches : she asserts herself to be the one only 
 true Church, out of which there is no salvation. She 
 maintains that her bishops and priests can remit and retain 
 sins, and, therefore, in these particulars, the Extract just 
 read and the teaching ofthe Romish Church perfectly agree. 
 Our blessed Lord no doubt gave to Ilis apostles the power 
 of conveying the gift of the Holy Ghost by laying on of 
 hands ; but it docs not follow from this that bishops 
 now-a-days,' whether Roman Catholic or Protestant, have 
 a similar power. The apostles had powder to heal the sick, 
 to raise the dead, to speak with tongues, and to escape hurt, 
 or even death, should they drUik any deadly poison. But 
 what man will now say that he could do all this ? Is there 
 any man to be found at the present day, whether Bishop, 
 Priest, or Pope, who is able to heal the sick, make the 
 lame to walk, the deaf to hear, the blind to see, or who is 
 able to raise the dead ? If not, how then can these men, 
 fallible and sinful as they are, have the hardihood to assert 
 that, by laying on of hands, they have power to convey 
 the gift of the Holy Ghost? This was one of the 
 extraordinary powers possessed by the apostles, but which 
 ceased when the working of miracles was no longer 
 necessary, because the truth of Christianity was fully 
 established. The apostles were commissioned to "go 
 into all the world and preach the Gospel to every 
 creature," and the special gifts with which they were 
 endowed, such as the power of working miracles, of 
 
 m 
 
 laj 
 tol 
 
 W( 
 
 mil 
 th 
 thi 
 wt 
 
21 
 
 s,at fir^t 
 it would 
 toacliiuf? 
 asserted 
 I sins, to 
 (host l)v 
 i Bishop 
 jf llonu' 
 one only 
 1. She 
 1(1 retain 
 aet just 
 y agree, 
 le power 
 <j; on of 
 bishops 
 it, have 
 /he sick, 
 pehurt. 
 But 
 s there 
 Bishop, 
 ike the 
 who is 
 3e men, 
 ) assert 
 convey 
 of the 
 which 
 longer 
 s fully 
 
 "go 
 every 
 were 
 
 les, of 
 
 gpcaking with tongnc3, of conveying the Uoly Ghost by 
 layiug on of hands, wcro conferred upon them to prove 
 to the world that their mission was divine, and that they 
 were indeed teachers seut from God. But there is no 
 man now who can affirm, with the least shadow of truth, 
 that he is possessed of these powers, or of any one of 
 them. The Church of England, so far as he (Mr. R.) 
 was acquainted with her doctrines, nowhere asserts that 
 her Bishops can convey the gift of the Holy Ghost by 
 laying on of hands. No article teaches it ; no part of the 
 liturgy teaches it ; the Bible does not teach it ; it is 
 exclusively a part of the vast fabric of error contained in 
 the Church of Rome ; but this first Extract teaches it 
 most emphatically ; and consequently the Extract and the 
 Romish Church teach one and the same thing. But with 
 regard to the latter part of this Extract — " to separate 
 ourselves from the Bishop, is to separate ourselves from 
 Christ ;" — if this assertion be true, then the Church of 
 England herself has separated from Christ, because she at 
 the Reformation separated from the Bishop of Rome. 
 According to this extract, the early reformers, including 
 Cranmer, Latimer, Luther, Calvin, Melancthon, &c., 
 &c., were all nothing more nor less than monsters of 
 iniquity, because they each and all of them separated from 
 the bishop of Rome, and that, according to the sentiment 
 in this Extract, was separation from Christ. But mark 
 again, there is here no distinction made between the 
 bishops of any church ; — it does not say whether it be the 
 bishop of Rome, or the bishop of the English church, but 
 simply that " to separate from the bishop" (perhaps any 
 bishop, whether he be Roman Catholic or Protestant) 
 "is to separate from Christ." Now, suppose a man 
 to be a Roman Catholic under the spiritual jurisdic- 
 tion of his bishop, and that from reading the word 
 of God he becomes convinced of the gross errors of the 
 
22 
 
 
 system to which he belongs ; is that man justified in leaving 
 those errors and embracing the pure gospel of Christ ? 
 This extract answers, No ; for separating from his bishop 
 would be separating from Christ ; and therefore, although 
 the church to which he belongs is, and he believes 
 her to be, erroneous in every sense of the word ; — 
 although, as the Church of England says in her 31st 
 article, the doctrines which he is taught by his bishop 
 are " blasphemous fables and dangerous deceits," yet, 
 according to the sentiment contained in this Extract, he 
 dare not separate from those errors, because separating 
 from the bishop would be to separate from Christ I He 
 may love God with all the fervency of his soul ; he may 
 love his Bible more dearly than his own life ; he may give all 
 his worldly goods for the love of his heavenly Master ; 
 yet, if we believe this Extract, he is damned for all eternity 
 if he leaves the pernicious system in which he has been 
 brought up, for a higher, a holier, and purer faith, 
 because, forsooth, " to separate from the bishop is to 
 separate from Christ " I This Extract unchristianizes all 
 the people in the world unless they belong to the Church 
 of Rome, — it affirms that they are all without Christ, and 
 consequently n^ust perish everlastingly ; for this is the in- 
 evitable consequence of being separated from Christ. And 
 not only so, but it condemns to everlasting punishment 
 every Christian, of wbatsover denomination, not excepting 
 the members of the Church of England, who send the 
 gospel to the heathen — who send the message of salvation 
 to the far-off isles of the sea, for, as they have all separated 
 from a bishop, they are separated from Christ, and, there- 
 fore, they will not only go to Hell themselves, but they 
 are using all their endeavours to take others with them. 
 This is exactly thy language of Rome, and her copyists in 
 the Church of England may hoodwink the matter as much 
 as they like j but, after all, the Church of Rome condemns 
 
 thi 
 
 otl 
 
 to I 
 
23 
 
 I leaving 
 Christ ? 
 s bishop 
 Jthough 
 believes 
 rord ; — 
 or 31st 
 [ bishop 
 :s," yet, 
 ract, he 
 )aratiDg 
 tl He 
 he may 
 give all 
 ilaster ; 
 eternity 
 as been 
 r faith, 
 3 is to 
 lizes all 
 Church 
 ist, and 
 
 the in- 
 And 
 shment 
 cepting 
 nd the 
 
 vation 
 )arated 
 
 there- 
 they 
 
 them. 
 
 rists in 
 
 I much 
 
 demns 
 
 t 
 
 I*, 
 
 thera in the same manner that they themselves condemn 
 other Christians. And to prove this, it is only necessary 
 to read the 12th Article of the Creed of Pope Pius IV. : 
 " I, N.N., do at this present freely profess and truly hold 
 this true (Roman) Catholic faith, without which no one 
 CAN BE SAVED ;" whcthcT he be Episcopalian or Dissenter, 
 it is all the same, he is condemned to everlasting punish- 
 ment : for him there is no salvation unless he is a member 
 of the Holy Roman Church. And does not this first 
 Extract fully put forth the same pretentious claims when it 
 asserts that " to separate from the Bishop is to separate 
 from Christ ? " In fact, of the two, the latter appears to 
 be the worse ; for, whatever claims the Church of Rome 
 may pretend to possess in this matter, the Church of 
 England lays claim to none, for she declares in her 19th 
 Article, " That the visible Church of Christ is a congre- 
 gation of faithful men" (no matter where they are found) 
 among whom " the pure Word of God is preached, and the 
 sacraments be duly administered ;" and she no where insists 
 upon the exclusive validity of her own orders. But is it not 
 most astonishing, that just in proportion as the Church of 
 Rome is declining — as the people in Rome are using every 
 effort to free themselves from the thraldom in which they 
 have been kept for hundreds of years — so in the same propor- 
 tion are certain so-called Protestant bishops and ministers 
 using every endeavour to revive in the Church of England 
 those Romish errors against which she so loudly protests ? 
 As regards Extract No. 2, concerning the remitting and 
 retaining of sins by the power of the priest, it is, of course, 
 known that our blessed Lord said to his apostles : — 
 " Whosesoever sins ye remit, they are remitted unto them ; 
 and whosesoever sins ye retain, they are retained ;" but if any 
 desire to know in what manner they understood and exercised 
 that commission, they must examine the ''Acts of the 
 Apostles," which contain a short summary of the proceed- 
 
24 
 
 ings of some of the most eminent of the apostles during 
 the first establishment of the church ; but they will search in 
 vain for an instance in which an apostle summoned any one 
 to his tribunal, and there, after hearing a private confession 
 of his sins, pronounced his absolution judicially, as is done 
 now-a-days in the Romish Church, and, as it is pretended 
 in this Extract can be done by the priests of the Church of 
 England. There is not a single instance on record of such 
 a thing being done by an apostle as the giving of judicial 
 absolution. This is a prerogative which belongs only to 
 God ; and no man, whether he be bishop, priest, or Pope, 
 dare with impunity assume it. He (Mr. R.) could forgive 
 many things in the Church of Rome, but this doctrine of 
 " private confession and priestly absolution " he could not 
 forgive. The apostles, no doubt, understood the various 
 commissions they received from oar Blessed Lord far 
 better than any man at the present day can understand 
 them ; and if any person wished (whether in the Church of 
 England or the Church of Rome) to prove that private 
 confession or priestly absolution was practised in the 
 church before the 5th century, when it was ordered by 
 Pope Leo 1st, let him produce any one single instance in 
 which it was practised at such former period, either by an 
 apostle, or by any other minister of the early Christian 
 church. The apostles were to preach the gospel to 
 every creature ; they who would believe the gospel and 
 embrace Jesus Christ as their all in all, their sins would 
 be forgiven ; but on the other hand, they who rejected 
 the offers of mercy ^ and refused to obey or hear the 
 gospel, their sins were retained. In the former case, sins 
 were forgiven, not on account of any inherent power 
 possessed by the apostles, but simply and solely because 
 the penitents believed on the Lord Jesus Christ ; and in 
 the latter instance, if their sins were retained, it was not 
 on account of any power to that effect possessed and 
 
25 
 
 exercised by the apostles, but merely because they did 
 not accept the offers of mercy — because they did not 
 believe in the atoning blood of the Son of God. The 
 sentiments contained in this, as well as in the other 
 Extracts, have a very strong tendency to lead us to the 
 Romish Church. Books being constantly put into the 
 hands of children, containing those doctrines, false views 
 and false ideas will grow with their growth, and strengthen 
 with their strength, until at last they come to look upon 
 them as the great truths of the Gospel ; and either believe 
 and practise them in the church to which they belong, or 
 else go over to Rome altogether, where they may be able 
 to carry out their principles to better advantage. Error 
 grows by degrees : all the errors of the Church of Rome 
 did not spring up at once. No time can be found when all 
 the Christians in the world went to bed good Protestants, 
 and rose in the morning good Roman Catholics. These 
 errors sprung up stealthily, and by degrees ; and we 
 may depend upon it, if we stop not this work in 
 time, if we turn not our faces at once and for ever against 
 such books as contain these Extracts, instead of transmit- 
 ting to our children a pure faith, a pure gospel, and a 
 pure church, we shall leave them floundering in all the 
 superstitious practices and soul-destroying errors of the 
 Church of Rome. 
 
 The fourth Extract boldly affirmed that the penitent, after 
 private confession, might be restored to God's favour by a 
 private absolution, which meant, he supposed, that if any one 
 went into the minister's drawing-room or study,and there told 
 him, privately, the sins he had committed against God, the 
 said minister could, by an Ego teabsolvo, wash his soul from 
 all the guilt of sin, and restore him to the favour of God. 
 What monstrous presumption 1 — what blasphemy 1 for 
 a vile, sinful worm of earth to presume that he, by 
 
 laying on of hands and pronouncing a few words, either in 
 
 c 
 
 i " 
 
\ 
 
 26 
 
 Latin or English, can cleanse the sonl from sin, for which 
 
 the blood of the Eternal Son of God was shed. Surely 
 
 the Scripture must be true which teaches that none 
 
 but God can forgive sin. If, on examining the New 
 
 Testament for the truths of Christianity, a single passage 
 
 could be found positively assuring him (Mr. R.) 
 
 that a priest or a minister could forgive him his sins by 
 
 muttering over his head a few words, he would, most 
 
 certainly, join his church, whichever it might be. No 
 
 man requires more than a full pardon of all his sins ; and 
 
 if this can be obtained on such easy terms as are laid down 
 
 in this Extract, then are the sacred Scriptures a false 
 
 witness, and the doctrines of Rome the only truth of God. 
 
 In Clause No. 5, a long list is supplied of so-called 
 
 saints, among whom he found enumerated two Popes of 
 
 Rome, Cornelius and Sixtus. What did these parties do to 
 
 entitle them to be called saints ? How did we know that 
 
 they were saints ? and for what object were they mentioned 
 
 in these Sunday-School books ? How did the writer of 
 
 this history, from which these names had been taken, learn 
 
 the various anecdotes he has told of them ? They are found 
 
 InthQ Lives of the SaintSfhj Alban Butler, a celebrated 
 
 Roman Catholic writer, who published these stories mainly 
 
 based upon tradition ; but, nevertheless, certain teachers 
 
 in the Church of England are so prepossessed in favour of 
 
 almost everything pertaining to Popery, that they do not 
 
 even scruple to give these foolish old wives' fables as truth, 
 
 pawning them off on the innocent and credulous as fit 
 
 objects for imitation. He would not be understood to 
 
 derogate from the honor of the saints that are saints 
 
 indeed ; but he did object to a man's hunting through the 
 
 various traditionary fables of Rome for materials for 
 
 Protestant readers. He most emphatically protested 
 
 against placing such books in the hands of Sunday-School 
 
 children, because it tends to create in their young minds 
 
 ) 
 
21 
 
 wrong ideas, and to habituate them to the notions and 
 practices entertained by the Church of Rome. It surely 
 would not be said, by a Protestant clergyman, that these 
 so-called saints were mentioned in order that their example 
 might be followed, because his church does not recognize 
 them. Christ, indeed, is the Christian's only example, and 
 in following Him, as He is revealed in His Holy Word, 
 His people need not copy the example of any saints, no 
 matter how excellent or exalted they may be. 
 
 The next Extract, to which he should hurriedly allude, 
 was No. 6. It affirmed that the " young friend preparing 
 for Confirmation " required " a fresh and extraordinary 
 supply of grace," and that this grace would be imparted 
 to him through the " Holy Ordinance of Confirmation." 
 This was exactly what the Church of Rome taught. He, 
 of course, had no objection to Baptism and the Lord's 
 Supper being considered means of grace ; they were 
 appointed by Jesus Christ Himself, for wise and good 
 purposes ; and ^. would not dispute, therefore, that their 
 Founder did sometimes convey grace through their means. 
 But the Ordinance of Confirmation was of man's invention, 
 and he denied it to be divinely appointed to impart grace. 
 He denied that Confirmation imparted the extraordinary 
 supply of grace needed by the person to be confirmed. He 
 denied that any human ordinance could impart grace : 
 neither bishop, priest, nor pope, could impart it. Nothing 
 that man could do could impart it ; it was bestowed only by 
 God, and through the merits and mediation of the Lord 
 Jesus Christ. But here the sixth Extract and the Church 
 of Rome agree : the former says that the holy ordinance 
 of confirmation " imparts " the " extraordinary supply of 
 grace needful for the soul ;" while the latter affirms, in the 
 creed of Pope Pius lY., Article 3rd — " I also profess that 
 there are truly and properly seven sacraments of the new 
 law, and that they confer grace ; to-wit : 
 
28 
 
 baptism, confirmation/' &c. ; and again, in the Conncil 
 of Trent, Sess. 1, can. 8, it is said — " Whoever shall 
 affirm that grace is not conferred by these sacraments of 
 the new law, by virtue of the act performed, .... 
 let him be accursed.'' This Extract, then, and the Church 
 of Rome perfectly agree touching the efficacy of Confirma- 
 tion ; both assert that it confers grace ; but Rome believes 
 it to confer grace as a sacrament, while the Extract 
 declares that it confers it although only an ordinance of 
 human invention ; and therefore the error of the Extract 
 is in fact deeper than that of Rome. 
 The next Extract to which Imust draw your attention, Ko. 
 7, is rather obscure and ambiguous. Confirmation, though 
 confessedly of man's invention, is placed on an equal footing 
 "with the two great sacraments of the Gospel, and no dis- 
 tinction whatever made between them except in name. But 
 what is meant by saying that baptism imparts Jesus Christ 
 himself, perfect man and perfect God ? How is Christ's 
 humanity imparted in baptism ? What authority is there, 
 either in the church or in Scripture, for this assumption ? 
 But further, the assertion that the Lord's Supper has the 
 peculiar grace of " imparting Christ himself, perfect man 
 and perfect God," appeared to come nearer to the doctrines 
 of Rome, than anything he had yet read in these Extracts. 
 How is Christ's humanity present in the Lord's Supper? 
 It can be only by one of two ways, that is, either by 
 Transubstantiation or by Consubstantiation. The Church of 
 Rome believes that at the consecration of the bread and 
 wine " there is made a conversion of the whole substance 
 of the bread into the body of Christ, and a conversion of 
 the whole substance of the wine into his blood " ; so that 
 " under either kind Christ is received ^jhole and entire ' 
 Is not this the very same doctrine asserted in this Extract ? 
 The sacrament of the Lord's Supper " has the peculiar 
 grace of imparting Christ himself, perfect man and perfect 
 
29 
 
 God.^* But how can our Lord's humanity be present" in 
 the bread of the Lord's Supper ? Is it not contrary to 
 the nature and property of a human body to be present in 
 more than one place at one and the same time ? And is 
 not Jesus Christ's humanity, as we are informed by St. 
 Paul, sitting at God's right hand in heaven ? How, then, 
 can it be present on ten thousand altars at the same time 
 on earth ? During our Lord's lifetime, is it once recorded 
 that while he was at Jerusalem, he was also at the same 
 time in Galilee, or any other place ? But as time would 
 not permit him to pursue this subject, he hastened on to 
 notice. 
 
 Extract No. 8. Here he was informed that an 
 extraordinary supply of grace was essentially ne- 
 cessary for him, and that in order to receive this grace 
 he must work for it — work for it hard and diligently. 
 Now, if he received grace for an amount of work done, it 
 was no more grace, as he was told by the Apostle Paul, 
 but a debt due to him, and which he had a right to receive. 
 But what is grace ? It is the unmerited favour of God, 
 and is imparted to us, not for work — not by any human 
 ordmance — not by anything that man can do, but through 
 faith in the Lord Jesus Christ. St. Paul says, " ye are 
 saved by grace through faith " — not by confirmation, not 
 by good works, but by grace through faith. Again we 
 were here desired to " prepare cur souls by earnest prayer, 
 by repentance, and by good resolutions for the future," 
 that we may receive this extraordinary supply of grace 
 which the Extract alleges God will confer through the 
 instrumentality of the bishop. But what leads a man to 
 pray — to repent — or to make good resolutions ? is it not 
 grace ? No man can pray earnestly without God's grace ; 
 no man can repent without God's grace ; and no man can 
 make good resolutions for the future without God's grace. 
 And how was this grace to be previously obtained ? Was 
 
30 
 
 it by working for it ? — by confirmation ? — by the 
 intervention of a man ? No ; it was imparted or bestowed 
 by God, as every gift must be. And as we receive 
 grace to enable us to pray, and to repent, and to make 
 good resolutions, so shall we receive all other " needful 
 grace " without the conditions laid down in this Extract. 
 If it is to be obtained by working for it, as we are taught 
 in this Extract, there is an easier way still, if we only go 
 for it to Niagara. There we shall find a shop quite 
 recently opened for the sale of indulgences ; and by going 
 through a few rounds of penance, and hurriedly repeating 
 a few prayers, without either repentance or good resolu- 
 tions, we shall receive a full pardon of all our offences, 
 past, present, and to come. This is an easier way of 
 obtaining grace than the one laid down in the Extract. 
 And if grace is to be obtained at all by working for it, 
 he (Mr. R.) would most assuredly prefer the easier one, as 
 being at once more complete in its nature, and more last- 
 ing in its benefits. 
 
 In Extract No. 9, it is said : " I believe that thy soul 
 in the state of separation did descend into hell, the place 
 of departed spirits, to proclaim thy *-'ctory over death and 
 the grave, and to sanctify this paradise where the souls of 
 the redeemed rest in hope till the morning of the resurrec- 
 tion." Now, let us compare this with the teaching of the 
 Church of Rome. In Dr. James Butler's Catechism, the 
 only authorised exposition of the Romish faith in this 
 Diocese, or indeed in Canada, v:e read as follows, page 21^ 
 lesson 8th : — 
 
 Q. — '« Where did Christ's soul go after his death ? 
 
 ^. — It descended into hell. Ap. cr. 
 
 Q. — Did Christ's soul descend into the hell of the 
 damned ? 
 
 ^. — No, but to a place of rest called Limbo. 
 
 Q. — ^Who were in Limbo ? 
 
 A. — ^The souls of the Saints who died before Christ. 
 
 r 
 
 ■ 
 
 lij 
 
31 
 
 r 
 
 
 Q. — Why did Christ descend into Limbo ? 
 
 A. — St. Peter says to preach to those spirits that were 
 in prison, that is, to announce to them in person the joyfal 
 tidings of their redemption." 
 
 Here, then, we have this Extract and the Roman C^-ho- 
 lic Catechism agreeing with each other. The Cate- 
 chism says Christ descended into hell ; the Extract says 
 the same. The Catechism says that he descended thither 
 to preach to the spirits in prison ; the Extract says that 
 he went there to proclaim his victory over death and the 
 grave : in fact, in every particular the Romish Catechism 
 and this Extract are substantially the same. But we do 
 not find fault with this, or any other false doctrine in these 
 Extracts, merely because they correspond with the teach- 
 ing of Rome : but because both the teaching of Rome 
 and the Extracts are contrary to the written word of 
 God. There are many excellent things in the Romish 
 Church, and it would be very wrong to reject such things 
 merely because they are to be found in her ; but we reject 
 her errors, and we reject the doctrines in these Extracts, 
 because they are not only contrary to the Scriptures, but 
 also contrary to the Protestant principles of the Church 
 of England. (The speaker was here interrupted by a 
 gentleman who requested that the Creed of the Church of 
 England be read, and the Chairman having handed Mr. 
 R. a prayer-book, out of which he read the Creed, he thea 
 proceeded as follows :) Having read the Creed of the 
 Church of England, he would now take the liberty of 
 reading something more in connection with the Creed. 
 If any part of the Liturgy, or of the formularies of the 
 Church, seemed to be doubtful or hard to be understood, 
 we had only to turn to the 39 Articles, and there we 
 should find everything more fully explained. So it is in 
 the present instance : if the expression in the Creed, " he 
 descended into hell," seemed to be difficult to understand, 
 
32 
 
 wo need only turn to the Srd Article, and we should find 
 how the Church understands it. And wo should also find 
 that so far from believing, as the Romish Church does, in 
 the existence of a third place, the Church notices this very 
 part of the Creed, lest her people might be led to entertain 
 such an idea. The 3rd Article says, " As Christ died for us 
 and was buried, so also it is to be believed thathewentdown 
 into hell." Now, mark 1 wo are to understand all these 
 Articles in their " literal and grammatical sense." And, 
 consequently, when this Article states that the manner in 
 which Christ went into hell, was by his body going into 
 the grave, we are to understand it in that sense, and in no 
 other. It means simply this : that as Christ died for us 
 and was buried ; as his body was removed out of sight ; 
 removed from the land of the living, and placed in clio 
 silent chambers of the grave, so are we to believe 
 that it was in this sense alone he went down into hell. 
 To understand this more fully, he (Mr. R.) would again 
 direct attention to the 3rd Article just read, " As Christ 
 died for us, and was buried, so also it is to be believed he 
 went down into hell." What went down injc bell ? Ho 
 went down. How? As he died and was buried. Now 
 let us ask again, what was buried ? was it his soul or his 
 body ? It was his body that was buried ; and it was in 
 the burying of his body he may be said according to the 
 teaching of the Church to go down into hell. His soul 
 did not go to a third place. His last dying words on the 
 cross were, " This day shalt thou be with me in Paradise." 
 When the poor dying malefactor, racked with the pain and 
 agony of the cross, turned to the Saviour in the hour of 
 his need, and uttered this piercing cry for mercy, " Lord, 
 remember me when thou comestinto thy kingdom," did 
 not the Saviour grant him a full and absolute pardon ? 
 was not his redemption complete ? and did not his soul 
 ascend with his Saviour into heaven ? When Jesus hung 
 
 
33 
 
 oa the cross, when the shadows of death were c eep^p 
 round him, and the last prophecy respecting hm WM 
 fulfilled, did he not with his dying breath exciai " it 
 Is finished ?" Man's redemption is complete ; the penalty 
 is paid ; God's justice is satisfied, and guilty repentant 
 man is free and pardoned. And now, to enquire what 
 this Paradise means. If we turn to St. Paul's 2nd Epistle 
 to the Corinthians, 12th chapter, we shall find him in one 
 verse stating that he was " caught up into the third Hea- 
 ven ;" and in the next verse but one, that he was caught 
 up into Paradise ; thereby proving that the "third Heaven" 
 and " Paradise" were one and the same. St. John in his 
 Apocalyptic vision sees around the throne of God a great 
 multitude which no man could number, of all nations, 
 kindreds, tongues and people, and being asked by the 
 angel * * who are these that arc arrayed in white robes and 
 whence came they ?" he answered, " Sir, thou knowest," 
 and the angel said, " These are they which came out of 
 great tribulation , and have washed their robes and made 
 them white in the blood of the Lamb, therefore are they 
 before the throne of God." They were not in a Limbo, — 
 in no third place ; — they did not come out of any half-way 
 house, — but they came out of great tribulation, and were 
 immediately before the throne of God, because " they had 
 washed their robes and made them white in the blood of 
 the Lamb." St. Paul says in his epistle to the Corinth- 
 ians, that " to be absent from the body is to be present 
 with the Lord ; " and even under the Old Testament dis- 
 pensation, when the people of God were living under types 
 and shadows, we have many instances of God's faithful 
 servants not only entering immediately into Heaven, but 
 even entering there without passing through the gates of 
 death. In the Second Book of Kings, 2 Chap., 8 verse, 
 we read that " There appeared a chariot of fire, and hor- 
 ses of fire, and parted them both asunder, and Elijah 
 
84 
 
 ^e 
 
 wont np by a whirlwind into" — what ? into Limbo ? into 
 a third place? no, but *'into heaven." The Church of 
 England no where teaches the doctrine of a third place ; — 
 neither in her Litany, nor in her Articles, is there any 
 mention made of it except to condemn it. She is essenti- 
 ally a protesting church, protesting against the errors of 
 Rome ; and consequently she could not consistently protest 
 against a certain error in the Church of Rome, and at the 
 same time teach the very same error herself. 
 
 In Extract No. 10, we are assured that the saints in 
 Heaven pray for us ; and this the Roman Catholic Church 
 most fully teaches. In the Creed of Pope Pius IV., we 
 read, in Article 1th : " Likewise that the Saints reigning 
 together with Christ are to be honoured and iuvocated, and 
 that they oflfer prayers to God for us." Now, how can 
 the doctrine contained in this Extract be true, if that be 
 also true which is said in Extract No. 9 ? There, it is 
 emphatically declared that the saints are not in Heaven 
 at all, but in some third place, in some distant midway 
 prison, where, it is said, they only rest in hope till the 
 morning of the resurrection ; while, in this Extract (No. 
 10) we are as positively informed that the saints pray for 
 us in Heaven. Now, which of these are we to believe ? 
 If the saints be in a third place, how can they be praying 
 for us in Heaven ? and, on the other hand, if the saints be 
 in Heaven, how can they be in a third place ? — for, they 
 can be only in one place at one and the same time. St. 
 Paul says, that when Christ comes to judge the world. He 
 will bring the sainted dead with Him. Where will he get 
 them ? Must He go back again to Limbo for them, to 
 the half-way house mentioned in this Extract ? or, are 
 they not with Him already in Heaven ? Under the Old 
 Testament dispensation, the Romish Church believes there 
 existed a Limbo, where, she maintains, all the saints rested 
 in hope till Christ ascended into Heaven. There existed 
 
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 a 
 
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 di 
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35 
 
 then, as now, according to hor notion, a third place of 
 
 departed spirits ; but she has changed the nanic, as well as 
 
 the nature, of this third place ; and, instead of having it now 
 
 a place of rest, as it formerly was under the types and 
 
 shadows of the Old Law, she makes it a place of punishment, 
 
 equal in intensity to that of Hell. Now, the question is, 
 
 — What has she done with the old Limbo ? Has she not 
 
 dispensed witli it, as a place of rest, and substituted for it tho 
 
 more profitable doctrine of Purgatory, as a place of suffering? 
 
 And are not the authors and propagators of the sentiments 
 
 contained in these Extracts, merely adopting her cast-off 
 
 theory of a Limbo, as the forerunner of Purgatory itself 
 
 at some future day ? The point of the wedge is always 
 
 inserted first. 
 
 Mr. R. regretted that his time did not permit him to go 
 
 more fully into these Extracts. He would be glad to 
 
 have an opportunity of showing that they were not only 
 
 contrary to the revealed Word of God, but also to the 
 
 Protestant principles of the Church of England, which are 
 
 based upon the sacred Scriptures alone. And he might 
 
 here say that he was prepared, at any time, to prove that 
 
 the Articles of the Church of England, and the Liturgy, are 
 
 strongly protesting against such gross and superstitious 
 
 doctrines as are contained in these Extracts. With the 
 
 very short exposition which he had just given of them, he 
 
 thought it would be quite apparent to all, that if we desired 
 
 to be Protestants in reality, as well as in name, we ought 
 
 to discountenance, at once, the further circulation of such 
 
 books among members of the Church of England. And 
 
 feeling confident in the sound Protestant principles which 
 
 actuated the laity generally throughout this parish, he 
 
 would unhesitatingly leave the matter in their hands, being 
 
 well assured that they would act as became men who are 
 
 determined not to pin their faith to the sleeve of either 
 
 priest or minister. With these remarks, he would say 
 
86 
 
 again, that he had much pleasure in seconding the 
 resolution ; and, in conclusion, would only add, that in the 
 limited time at his disposal, he had endeavoured to bring 
 the matter as clearly as he was able before the meeting ; 
 but he hoped that the attention of his hearers would be 
 fastened — less upon his imperfect animadversions, than upon 
 the dangerous teaching of the Extracts themselves. 
 
 On motion of Mr. Sweatman, seconded by Mr. Morton, 
 it was unanijaously 
 
 Resolved, 2, — That the cordial thanks of this meeting 
 be presented to Messrs. G-. Brown, W. Muncey, W. 
 Taylor, A. Kerr, J. Charters, and W. O'Neill, the 
 signers of the said Petition, for the zeal and courage which 
 prompted them to bring the important subject thereof 
 under the notice of the Synod, and of the Church at large. 
 Mr. Sweatman said that until he came to the meeting, 
 he had no knowledge that he should be called upon to 
 take any part in its proceedings ; but he had great 
 pleasure in proposing this resolution, for he thought if 
 such doctrines as the Extracts contained which had been 
 read from the chair, were taught to our children in 
 Sabbath schools connected with the Church of England, 
 where we sent them to be instructed in the pure principles 
 of our Protestant religion, which was founded on the 
 sacred Scriptures, every true member of the church must 
 regret that their young minds should be imbued with such 
 erroneous sentiments as the books contained from which 
 the Extracts referred to had been drawn. He thought the 
 thanks of the members of the church at large were due to 
 the persons mentioned in the Resolution, for their courage 
 and faithfulness in presenting the Petition. 
 
 Lieute^iant Ashe, R.N., seconded by Mr. Vannovous, 
 moved, and it was unanimously 
 
 Resolved, 3, — ^That this meeting desires to record an 
 expression of surprise and solemn regret, that the Synod 
 
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 shoukl have rel'uLied to investigate a]lop,'titions! ^o grave »i:j 
 those contained in tlie Petition. 
 
 On making the motion, Mr. Ashe expres -cd Iiis astonish- 
 ment at the character of the books in question, as shewn 
 in the printed Extracts distributed in the room, and 
 asked if it were possible that the clergy knew that such 
 [)ubUcatlons were circulated among the people under their 
 charge, especially the lambs of the flock, whom they should 
 tend with peculiar care. He had heard nothing of what 
 had been going on, and could scarcely believe his eyes, 
 when, on coming into the room, he read the extraordinary 
 teaching contained in the books referred to ; and was in- 
 formed that they were employed by clergymen of the Church 
 of England, for the diffusion ofreligious instruction, par- 
 ticularly among the young. He had been a Sunday-School 
 teacher for nine years, and had distributed books without 
 examining them himself, supposing that he might rely 
 implicitly upon the clergy. But he now saw that this 
 might be a great mistake. Some of the Extracts, indeed, 
 appeared to him more dangerous, because more insidious, 
 than openly-avowed Romish doctrines ; at least, they 
 resembled them so closely, that it was quite impossible, 
 as a previous speaker had clearly shewn, to draw a line 
 between thera. He could hardly believe that the Lord 
 Bishop knew, or would approve, of such objectionable 
 books being lent about in his parish. He remembered one 
 occasion when some objectionable books found in the 
 library of St. Peter^s chapel were removed by Dr. Percy 
 (the Incumbent at the timej, and the Lord Bishop. Had 
 investigation into this matter been refused, and the Petition 
 for it rejected, on the alleged ground (as had been 
 rumoured) that tiie Petitioners were not, or were not all, 
 members of St. Peters congregation ? That was a foolish 
 objection, even if true, for error ought to be exposed, no 
 matter by whom. It was distressing to him to find that 
 
:i8 
 
 it existed, bnt on the present occasion Lis duty wtis plain, 
 and he iiad great pleasure in moving the resolution. 
 
 Resolution 4, — was moved by Mr. T. Little, seconded 
 by Mr. Gilchrist, and unanimously passed, as follows : 
 
 That the thanks of this Meeting are due to Mr. C. 
 Wurtele (Delegate from Trinity Chapel) who presented 
 the Petition to the Synod, as well as to Messrs. W. Wur- 
 tele and H. S. Scott (Delegates from the Cathedralj who 
 moved for a Committee of Enquiry, and to those other 
 members of the Synod who supported the same. 
 
 Mr. T. Little cordially seconded the expression of the 
 thanks of the Meeting, on behalf of the Church at large, 
 to the members of the Synod mentioned in the Kesolution, 
 for the kind consideration for the best interests of their 
 fellow-members of the Protestant Church of England, 
 which had moved them to bring the important subject of 
 the Petition before the Synod. 
 
 In moving the next Resolution, Mr. H. F. Wallace 
 took occasion to express his entire concurrence in the 
 objects of the Meeting, and his hope that it might be the 
 means of doing good. He also especially recommended 
 for adoption by the Meeting the measures contemplated 
 in 
 
 Resolution 5, — which was seconded by Mr. Jones, and 
 unanimously adopted, viz. : — 
 
 That the Petition, the Extracts, the proceedings of the 
 Synod, and of this meeting, be communicated to the 
 Metropolitan of this Province, to the Bishop of the 
 Diocese, and to each member of the Synod, for their 
 information, and that the same be published in the 
 newspapers. 
 
 The Chairman then congratulated the audience on the 
 numbers anl unanimity of the meeting, and after the 
 collection, which was made to defray expenses, announced 
 that the proceedings were closed. 
 
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