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CIHM/ICMH
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^«J«=#-^«^«-'3g^^'^^>^^
RITUALIgTie TEA6HIN6 #
NOT THE
leaching of th«( |/|itrcl| of j ^nglaiul ^j
BKING THE SUBSTANCE OF
rw@ ^MmMQMB^
Preached at St. PauVs Church.
BY
REV. D. f[tzgp:rald.
REVISED AND PUBLISHED BY BEaUEST.
CHAULOTTETOWN:
" PATRIOT " BOOK AN!) JOB PRINTING JIOOMS.
1872.
crs**^.*
I*riee ^inepence.
'^. -'y^flf&t:7^.
1
.sal
Ika
IS
of
OCA
bo I
aiil
111
Ol'
bel
-tl
Tjj
oil
Oil
oil
1)1
-rr
FPT Wf-
Teaoliing of the Ghupoh of England.
Ikloved, when I f/ave all dilif/ence to icrite unto you of the common
nalvalion, it vxis needful for me to write unto you, and exhort you
that ye ahonld earnestly contend for the faith which loas once delivered
unto the saints. — Judk i : 3.
And let ours also learn to maintain good works for necessary uses,
'that they he not unfruitful. — Titus iii: 11.
Tiii<: subject to which 1 would direct your attention, brethren,
is '*Our duty to our Cluirch as a sound branch of tlic Church
of Christ." Its inijiortancc will require your careful attention,
and, probably, a little longer portion of your time; but, as
occasions like the present seldom occur, I trust you will readily
allbrd both the one and the other. First, 1 have to show that
our church is a sound branch of the church of Christ, for if she
be not so — if she be wiiat the Kitualif^ts say she is, a teacher of
every phase of doctrine, however contradictory, and an adopter
of every variety of worship, however opposed to her own laws,
and the decisions of tlie highest legal tribunal in the land —
then slie is not worth contending for, not worth maintaining
or endeavoring to preserve. Secondly, I have to show that,
being sound, we have a duty to discharge towards her.
First, then, 1 have to show that our church in sound, i.e.,
untainted with the errors of liome. Scriptural and Protestant.
This 1 will do, lirst, by showing some of the means that were
employed, and the elforts that were put forth, towards bringing
her to this state. Every careful and unprejudiced reader of
Church History must be aware that Britain was in possession
of Gosjiel light, that she had her own churches, ministers, and
bishops, and in her ecclesiastical polity and church govern-
ment was iiulcpciidciit of any foreign power lor at least three
centuries before Auifustiue, and his band of Eomish Monks set
tlieir feet upon her soil. After a long and protracted struggle
the native church was forced to yield to the influence and arbi-
traiy acts of foreign missionaries, and to see her place occupied
by tlioio who departed from the faith and practice of primitive
times, and who brought in, step by step, doctrines which were
injurious to the morals and practices, as well as destructive
to the lives and liberties, of the people. From time to time
men lifted up their voices against thii state of things, end
imperilled their lives by denouncing the iniquity in conduct,
and the false teaching in doctrine, of those who held the high-
est offices in the church; and means were being continually
devised for enlightening the minds of the people, and helping
their rulers to free the nation from the spiritual tyranny under
which it long groaned. At length, the first effectual step was
taken in the reformation of the church, which may be regarded
as the turning point in her history, when the rights of the
crown were restored to the Sovereign, and he was given in
causes, civil and ecclesiastical, authority over all his subjects,
whether lay or clerical, of which he had been unjustly deprived
by the usurped authority of a foreign Pontiff, who claimed
dominion over all Kings and subjects. Many a time did the
nation, by its Parliament, assert the Eoyal prerogative against
such unlawful assumptions, yet, it was not till the reign of
Henry VIII, that the power of the Pope was abolished, and all
those rites and constitutions which had no better authority
than decrees from the Papal court, were rejected. Some other
things were done during this monarch's reign, which materially
helped to forward the object the reformers had in view, viz: —
The setting up of a pure and sound branch of the church of
Christ, in place of that which had so loi'g traded on the ignor-
ance of the people, helped to debase the clergy, and destroy
the liberties of the nation.
1st. Those religious houses, called monasteries, whose foun-
dation was laid on the superstitious conceit of redeeming
souls out of a fabulous purgatory by saying Masses lor them,
where counterfeit relics were sold for the pur))ose ol propping
up a false system of religion, where impostures were carried
on,^ and a course of viciousness of life was practised were
suppressed.
2d. The Scriptures, which were declared to be the sole rule
of faith, were translated into the English tongue, and set up in
all the churches, where every one who liked might read them.
I
3ast three
clonks set
I struggle
and arbi-
occui)ied
primitive
lich were
)structive
to time
mgs, p.nd
conduct,
the high-
)ntinually
d helping
iny under
step was
regarded
its of the
given in
subjects,
deprived
> claimed
e did the
vc against
I reign of
d, and all
authority
)me other
materially
iw, viz : —
church of
the ignor-
d destroy
iiose foun-
.'cdeeming
lor them,
propping
ire carried
ised were
sole rule
I set up in
cad them.
3d. Every national church was declared to be a complete
body in itself, and to have power with the concurrence of the
Sovereign, as its head, to examine and reform all errors and
corruptions, whether in doctrine or worship.
4th. Liberty was given to those duly qualitied to preach, to ,
state the terms on which salvation was to be hoped for, and to
instruct the people out of the Scriptures. Theio were very
important steps towards the accomplishment of the object
intended by the lleforraers, for so long as the Pope could exer-
cise supreme authority over all Kings and subjects, and issue
i his decrees, which would interfere with the rights and liberties,
; yea the very lives of the people ; so long as superstitious houses
of an immoral character flooded the land and helped to
demoralize the people ; so long as the Word of God was bound,
and the people were not allowed to read it ; so long as the
church had no voice or power to correct her own errors and
corruptions, and so long as the people were ignorant of the
true way of salvation, and of the blessings of civil and religious
liberty, how could it be expected that any thing else but dark-
ness would overspread the land, and gross darkness the people;
how could it be su))posd that errors wliicli were the growth
of ages would be removed, or the national church emerge
from darkness to light, and freed from its impurities become
ojice more a sound branch of the Church of Christ. The
monarch who permitted these steps to be taken may have had
a diftercnt object in view from what the llcformcrs had, but
tliat is not a question for us to consider, and does not affect
tiie goodness or the merits of the work itself. The Kcformers
were thai.ikful for the privileges allbrdcd, and availed them-
selves of every lawful means to put their churcli in a proper
position before the Avorld, so that she might be a l)lessing to
the nation and to the souls of her people. , ,,?,
''In the time of Henry, the lleformation was rather conceived
thaw brought forth. Its true beginnings are to be reckoned
from the reign of Edward VI, when the articles of our church,
and the forms of our worship, were first compiled and set forth
by authority.'' On the accession of Edward the friends of
liberty and truth made every exertion consistent with prudence,
and the circumstances of the times, to push forward the
work of tlic Reformation, and wore encouraged by the youth-
ful and pious monarch who entered heartily into their views.
Some of the most important steps towards the furtherance ot
this Avork were these : — •
(!'l
I n
riiMMi III 111.
ist. Tlic Paraphrase by Krasmiis, upon the Nc^v Testamenl,
was set up with the Bible in every Parisli Churcli.
2(1. The First Book of Homilies, which contained Sermons
on various subjects, such as Heading of the Scripture, Justili-
cation, Good Works, Christian Love, &c., were appointed to
be read in all the churches.
3d. An order in Council was issued for the total removal of
images> and three years later another order was sent forth,
directing the removal of all altars, and the setting up of tables
in their place, as more in agreement with the nature of the
Lord's Supper, and for the purpose of removing from the
minds of the people the superstitious opinions of the Popish
mass, which order was made all over England and the cliange
universally executed.
•4th. The First Book of Common Prayer, some improvement
on the Latin Mass, was adopted, which book was revised three
years later, owing to the additional light and scriptural know-
ledge which the compilers had in the meantime acquired ; and
an Act of uniformity was passed in 1552, requiring the adoption
of the New Book. In the previous year, forty-two articles of
religion, the basis of the thirty-nine now in use, were published
by authority.
*' When these articles were framed," sajs one who wrote a
history of those times, '' care was taken both to establish the
positive articles of religion and to cut off the errors formerly
introduced in the time of Popery, or of late broached by the
Anabaptists and enthusiasts of Germany, avoiding the niceties
of schoolmen or the peremptoriness of the writers of contro-
versy, leaving in matters that are more Justly controvertible, a
liberty to divines, to follow their private opinions without
thereby disturbing the peace of the Church." We will take
occasion hereafter to reler to the very important alterations
that were made in the Second or Pevised Book of Edward,
which will clearly show that the peculiar and distinctive
doctrines of llomanism, which, up to the time of ivssuing»the
First Book, Avere held by many who took part in its compila-
tion, because of their ignorance and partial light, were dis-
carded and rejected at the passing of the Pevised or Second
Book, when the rulers of the church and those best competent
to decide upon these matters, had acquired greater knowledge
and additional light, which rejection has been continued in
subsequent revisions, so that our church, for upwards of three
hundred years, has renounced the distinctive and peculiar
errors of a system which Ritualists, at the present day, are
<
■*<:,*
stamenl,
Sermons
Jiisiili-
)intc(l to
inoval of
lit forth,
of tables
•c of the
from tlie
u Popisli
e change
I'ovemcnt
sed three
al know-
red; and
I adoption
irticles of
published
) wrote a
iiblish the
formerly
ed by the
le niceties
A' contro-
v^ertiblc, a
5 without
will take
ilterations
' Edward 7
listinctive
isuing-^the
5 com pi la-
were dis-
or Second
competent
:nowlcdge
itinued in
s of three
1 peculiar
day, are
endeavoring again lo 1)ring in and teach, and with the most
unblushing effrontery, declare to be the doctrines of the church
of England. To such men, and their teaching, we will not,
for the honor of God and the welfare of His church, "give
place, no, not for an hour," because we conscientiously believe
that their teaching and practices are illegal, sulwcrsive of the
truth, and contradictory to the authorized standards of the
church, as shown in her Articles, Homilies and Liturgy.
In the time of Queen Elizabeth, 1559, the Second Book of
Edward was adopted with some trivial alterations. Commis-
sioners were appointed to see that all images, roods, idols,
altars and crosses of wood in the church-yards were taken
away, and in place of altars a decent table was provided for the
celebration of the Lord's Supper. The Second Book of
Homilies was sent forth by authority, and the Articles of
religion were revised and reduced in immber to thirty-nine.
These articles were agreed upon by the Archbishops and
Bishops of both provinces, and the whole clergy in Convocation,
held in London, 15G2, for the avoiding of diversities of opin-
ions, and for the establishing of consent touching true religion,
with the ajjproval of the (^ueen, and were afterwards, Avhen
further revised, ratified by Act of Parliament in 1571.
AVhat gave rise to the drawing up of these articles, their
revision and subsequent adoption, was this: After the light of
the lleformation broke out on the continent many extravagant
sects sprang up, causing a good deal of disturbance, obstructing
its progress and bringing odium on the work ; and tliose whose
corruptions and mal-practices were interfered with, failed not,
on that account, to say that these sects were the natural con-
sequences of the lleformation, and of sliaking off the infalli-
bility of the church. To put a stop to such calunmies the
Protestants of Germany drew up a confession of their faith,
which they presented at the diet of Augsburg, in 1530, presided
over by the Emperor, Charles V. After their example all the
other churches which separated from the Church of Home
published the confessions of their faith, both to declare their
doctrines for the instruction of their own members, and for
repelling the slanders of their adversaries ; besides, they had
smarted so long under the tyranny of Popery that they wished
to secure themselves from it, and from all those that were
leavened with it, by not only publishing a formal statement of
their religious opinions and belief, but also giving a clear and
distinct denial to the peculiar and novel doctrines of tliat
church from which they separated.
(;
Tho EngliRli Koformors had an additional objoot in view
when they drew up tlic articles of their faith, had them revised
and enacted as the law of the National (Jhurch. Thej had
«een how many had complied with every altera,! ion that had
taken i)lace in the reignaof TTeury and Iklward, and afterwards
became bloody persecutors in the rei^n of Mary.
Therefore, to keep such out of their body, that they miyiit
not secretly undermine and betray it, they published their
articles of faith, and required from those who should be aj)-
pointed to instruct the people in the doctrines of the Reformed
Church, a subscription to these articles, that they believed
them to be not contrary, but agreeable, to the "Word of God.
Thus was the design of the Reformation carried out, and the
object of the friends of Christian liberty and truth brought to
a successful issue, viz : to restore Christianity to what it was
at the first, and to purge the National Church of those Romish
errors and corruptions, which were the growth of ages, had
deadened the moral sensibilities, debased the intellect and
enslaved the liberties of the people. So far then as our church
is a Reformed Church she is sound, because, by the work of the
Reformation which took place in her doctrine and worship, she
has been purged from the impurities and corruptions which
had encrusted her for ages; so far as she separated herself
from an unsound church she is sound, because she has pro-
tested against the unsoundness and the unscriptnralness of
the doctrines which that church held from which she separated,
and so far as she has shown that all her standards of authority
are drawn from, or can be proved l)y, Scripture she is sound,
because she has^ declared that tiic foundation on which she
rests, and the rule of faidi to which she cleaves, is the "Word of
God, witliout which, no church can be regarded ar either
sound, primitive or apostolic. ' ' ...
In the reign of James I, IGOo, the canon laws or rules for the
better guidance of the church in a variety of minor matters,
— 141 in number, — (many of which are now obsolete,)
compiled from the synodical acts, royal injunctions and articles
which had been set forth during the reign of Edward and Eliz-
abeth, were passed in Convocation, and the Prayer Book was
revised by the King, and Commissioners appointed for tliat
purpose; but Laud, who afterwards became Archbishop of
Canterbury, by his influence, introduced many innoyations
into the church, both in doctrine and practice. In tlie reign
of Charles I, 1629, the Prayer Book was again revised, but
Laud, who sided with the King in his adoption of arbitrary
I
II view
ro vised
iCT liad
»at lijul
srwardH
d their
1)0 a])-
forined
)elicvcd
of God.
iiid the
light to
it was
Komish
^cs, liad
ect ai»d
church
k of the
diip, she
s wliich
. herself
uis pro-
Iness of
parated,
uthority
i sound,
liich siie
Word of
,.- either
s for the
matters,
bsoletc,)
1 articles
iiid Eliz-
look was
for that
ishop of
oyatioiis
lie reigii
sed, but
irbitrarv
f
measures, tried to reverse all that the lie formers had done.
**The j^audy ceremonials of the llomish Church, which captivate
little minds, i)resen<ed strong attractions to his feeble intellect
and vain glorious spirit. Therefore, under his direction, a
systematic attempt was made to model the rites of worship
after those of the Papal school, and with the introduction of
novel ceremonies a iierce persecution was raised against those
ministers who difl'ered from him. Pictures, images, crucifixes,
and lights in the churches were patronized ; the communion-
table received the name of the altar ; showy dresses for ofl3,ci-
ating ministers were recommended, and the consecration of
ecclesiastical edifices was conducted with a pageantry not
more jiompous than mystic and superstitious. Some of the
distinctive tenets of Eomanism were either partially or wholly
held by the London clergy. A close ajjproach was made to
the doctrine of the real presence. Clerical celibacy was viewed
with favor. Auricular confession was i isisted upon. Prayers
for the dead were revived, and unwonted reverence was de-
manded for ecclesiastical persons from the laity, and for epis-
copal officers from inferior grades of the hierarchy." These
were perilous days for the church. The work of reformation,
which it took so many years to accomplish, was now about to
be undone. The church herself, in spite of the energies of her
best and truest sons, was again, through the influence and
high-handed acts of a vain glorious, and haughty prelate,
about to become Komish in ritual, in doctrine, in discipline and
in Avorship. '
From the moment of his attaining power he acted the part
of a furious persecutor of those who diifered from him in
religious matters, and was an enemy to i)ubllc liberty. It was
through his influence that a new Liturgy was tried to be forced
on the Church of Scotliind, which at Iftst led to the overthrow
of Ejuscopacy in that country. His mode of conducting public
Avorship made it more like a niece of theatrical acting, mum-
mery and priestcraft, than a sober and spiritual act of
religious homage to the living God. His attempt to llomanize
the church brought on a moral revolution within her borders,
which led to a rebellion in the state, and his high-handed acts,
coupled with the arbitrary conduct of the monarch who sup-
ported liim, brought about the overthrow of the throne, the
downfall of the church, and his own execution. Yet this is the
man whom Ritualists admire, whose footsteps they would follow,
whose innovations they would adopt, and whose doctrines they
would teach, witli all those llomanizing acin which tended, in
8
former days, to destroy the cliurcli, and briii«^" about her down-
fall. The errors ia doctrine and practice which Laud tauglit
and forced upon Ihc church are now advocated by his follow-
ers, wiio, with all the attractions of novelty and all the ener'iy
of a new-born zeal, are making every effort to lloinanize the
church, and to destroy, if -possible, its Scrii)tural and Protes-
tant ^iharactcr.
Not to enumerate all the novelties in worship, innovations
in practice, and errors in doctrine, which this party are endea-
voring to bring in, and after the example of their patron
saint to force upon the church — for time would fail to do so —
•uffice it to say, there are ])rocessions, with banners and
crosses, lights for the altar, midnight masses, early morning or
fasting celebrations of the holy Eucharist, showy vestments
for the clergy, various colored coverings for the altar, elevation
and adoration of the elements, the burning of incense, the use
of wafer bread for the blessed Sacrament,* mixing water with
the wine, auricular confession and priestly absolution, prayers
for the dead, the bodily presence of Christ in the elements,
unwonted reverence to men regarded as sacrificing i)riests,
mediators, and Holy Fathers, high celebrations and gaudy
ceremonials, and many of these are adopted in our own midst,
at first quietly and gradually introduced, but now openly
acknowledged ; and more will follow, according as the people
arc educated up to it, as they are blinded to receive them,
and their minds are corrupted by them, for they are but part
and parcel of one vast system, a conspiracy against the good
old church of England, emanating from a desire to pull her
down, and on her ruins plant the Laudian ilag or the Popish
standard, because she is too Protestant, too sound, and too
Scriptural for them. Since the days of the Reformation the
church was never placed in circumstances of greater peril.
Innovations of every kind upon her accustomed and lawfully
established worship have been made so completely, that in
some churches it is impossible to recognize the old service, or
to believe that you are really in a church of England place of
worship. Bad enough as it is to hear of, or to witness these
things, it is worse still to know that they are winked at,
yea, encouraged and upheld, not only by those who arc placed
in authority for the very purpose of guarding the interests of
a church whose teaching and i)ractice they solemnly declared,
on entering it, they would sec faithfully carried out as by law^
established, but by those who say they do not approve of them.
There is no man, on entering the church, to whom, what is
..|<^
9
r do Wil-
li taught
tbllow-
c ener«^y
iiiize the
I Protcs-
lovations
c cHclca-
ir patron
do so —
iiers and
orning or
vestments
elevation
;, the use
ater with
I, prayers
elements,
g priests,
lid gaudy
vvn midst,
w openly
the people
ive them,
but part
the good
pull her
lie Popish
, and too
lation the
vter peril.
I lawfully
ly, that in
ervice, or
I place of
ness these
linked at,
ire placed
nterests of
^ declared,
as by la^v
e of them.
1, what is
called a cure of souls is given, but must first solemnly answer
in the aflS.rmativc, the following question: — •' ■ '
A- \
%.
I
" Will you be ready with all faithful diligence to banish and drive
away all erroneous and strange doctrines, contrary to God's Holy Word,
us need shall require and occasion shall bo given?"
And are not these doctrines, which are now taught by public
preaching, by private instruction, and the circulation of books
and tracts, such as auricular confession, priestly absolution,
seven sacraments, prayers for the dead, and a host of others,
both strange ani erroneous, and contrary to God's Holy Word;
and yet they are taught, not driven away ; inculcated, not ban-
ished; encouraged and upheld, not discountenanced and re-
l^roved. Painful, in the extreme, is such a state of things — but
that is not all. The men who teach these things coolly turn
round and tell you that they are the doctrines of the Church
of England, and that they will teach them, notwithstanding the
decisions that have been given against them in the highest
courts of law. ,!, ' - * ;; ,Mf>- u,
It is a libel on our church to say that these are her doctrines.
Such a statement is contrary to fact, contrary to histoiy, con-
trary to her accredited standard.-;, and contrary to law. How
thankful, then, ought we to be that, notwithstanding all the
evil which Laud, of unhappy memory, inflicted on the church
in his day, and the dangerous extent to which his Romanizing
principles pervaded the country, there were, nevertheless,
faithful men in both church and state who preserved to us a
Protestant Liturgy, which we received in the last revision of
the Prayer Book, made in the reign of Charles H., 1661. It is
to this Liturgy, more Protestant in character than any that
preceded it, that we are to look for the true meaning of hei;
doctrines, taken in connection with the teaching of her Articles
and Homilies, and not to the 1st Book of Edward. It is this
] Jturgy we received as agreeable to the Word of God, the laws
of the realm and of tlie church; and it is tliis Liturgy we
agreed to be guided by, and to use, in the ministrations of the
church, and none other; aiul yet the Ritualists would bring in
other Liturgies and unauthorized Service Books, and would
fain adopt the 1st Book ^ f Edward, or some Latin Mass Book,
'' which (say they) would win for the church the respect of
Christendom." Uu\ n\W..Av, ; m! \^\v^i^k
Objection lias been taken to our calling the church *< Pro-
testant," because she herself has not, in any formal manner,
adopted the title, but simply styled herself *' The Church of
England." Being the National Church, she could hardly have
10
done otherwise, for if she called herself "The Protestant
Church of England," it would have been for the purpose of
distinguishing her from some other Church of England, which
was of a different character, and would Imply that there was
another Church of England beside herself; just as the term
" The Protestant Episcopal Church," in the United States, im-
plies that there are other Episcopal bodies in that country, such
as Roman Catholics and Methodists ; but though the Church
of England does not call herself" Protestant," she is- so in fact,
just as much as the Church of Ireland, or the Church of Scot-
land, which we know to be Protestant, though they do not call
themselves by that name. In fact the Church of Ireland refused
to be called the Protestant Church of Ireland, because she
would, by so doing, have destroyed her National character-
but has she, by so doing, declared that she is not Protestant?
■ If casting off the errors and superstitions of the Church of
Rome, which long enslaved her ; if separating herself from it,
and protesting against its doctrines and decrees ; if declaring
that the Pope of Rome neither hath, nor ought to have, any
jurisdiction within the realm of England, and if helping to
abolish his power by a solemn act of the National Assembly,
entitles her to the name, she certainly deseiTes it. In what-
ever way we may regard the meaning of the term, either as
one who protests, that is, makes a formal declaration in writ-
ing against any public law or measure, or as one who stands
forth as a witness for the truth, in opposition to error, I con-
ceive she is justly entitled to it ; and he is neither a true friend
of the church, nor a believer in the real character of her doc-
trines, as set forth in her own standards, who says that she is
not Protestant, and has no right to be called so. : > : ,
h. What church, I would ask, has struggled more, and that for
centuries, against the arrogant claims, and the continued en-
croachments, of the Church of Rome? What church has made
more formal and solemn declarations against the decrees of her
Popes and Councils? What church has given more carefully
digested opinions, or more weighty and scriptural arguments,
against the nature of her doctrines and practices? and what
church has produced, in the cause of truth, such a noble Army
of Martyrs, who have sealed their testimony by their blood,
sooner than acknowledge her idolatry and superstition? So
that if any church bo worthy of the name, she is; and he must,
indeed, be ignorant of her history, or himself ])0 ashamed of
the name, or for some reason of his own withholds it, who docs
not give her a title she has so justly and dosei'vedly acquired.
1
tht
no
;«
a^
m
ru
!
on
.
da
CI
\
re
i
ar
1
Sc
i
n(
Ml'
M
ca
1
Ti
m
w
1
al
th
11
"' :' ■'' , ■.■,"'■ ' . '. .'■-- '-.* •..,'.1.
Protestant
nirpose of
iiid, which
there was
3 the term
States, iin-
mtiy, such
lie Church
• so in fact,
ih of Scot-
do not call
lud refused
ecause she
jharacter—
otestant?
Church of
ilf from it,
f declaring
I have, any
helping to
Assembly,
In what-
1, either as
on in writ-
ntIio stands
rror, I con-
true friend
of her doc-
that she is
md that for
itinued en-
h has made
crees of her
L*e carefully
arguments,
and what
loble Army
heir blood,
itition ? So
id he must,
ashamed of
t, who docs
acquired.
What first gave rise to the term Protestant was this : TliO
Emperor Charles V., being anxious to obtain aid from the Ger-
> man Princes against the Turks, and to check the disputations
that were carried on by Luther and his friends, against the
established religion of the country, called a diet at Spires, in
1529, when a decree was passed which, while it allowed those
^countries which embraced the new and reformed religion to
me in the use of their privileges till the meeting of a
reneral Council, nevertheless forbid any Roman Catholic to
Jturn Lutheran, or any reformed preacher to teach any thing
l^.ontrary to the received doctrines of the church. Against this
^lecree six Lutheran princes, the deputies of thirteen imperial
towns, and several other persons of distinction, formally and
[solemnly protested. In consequence of this protest the follow-
iers of Luther were henceforward known as Protestants, which
I name is now given to Christians of every denomination who
|either have separated from the Church of Rome, or hold doc-
Jtrines in opposition to her.
fWell does the able and learned Chillingworth, in writing to a
Roman Catholic opponent, speak of the religion of Protestants.
;He says : —
"Know then, Sir, thiit when I say the religion of Protestants is in
Iprudcnce to be preferred before yours, on the one side I do not under-
fstand by your religion the doctrine of Bellarmine, or Baronius, or any
I other private man amongst you, nor the doctrine of the Sorbonne, of the
I Jesuits, or of the Dominicans, or of any other particular company
f among you, but that wherein you all agree or profess to agree the doc-
>| trine of the Council of Trent. So, accordingly, on the other side, by the
■ religion of rrotestunts I do not understand the doctrine of Luther or
.Calvin or Melancthon, nor the Confession of Augsburg or Geneva, nor
Ithe Catechism of Heidelberg, nor the Articles of the Church of England,
|no nor the harmony of Protestant confessions, but that in which they Jul
[agree, and which they all subscribe, with a greater harmony as a perfect
[rule of faith and action— that is, the Bible. The Bible, I say the Bible
[only, is the religion of Protestants."
Our Church is not only Protestant but Scriptural. The fun-
[damental article upon whicli the whole Keforniation and our
yhurch depends is that the entire doctrines of the Christian
[religion are contained in the Scripture, and that, therefore, we
fare not to admit any article as a part of it till it is proved from
|Scripture. The Articles of our Church, whether positive or
I negative, are only to be regarded as true or to be believed as
articles of faith because they can be proved from Scripture, or
jean be shown to be plain and legitimate deductions from it.
The Scriptures were the principal guide to the Reformers
when drawing up the Liturgy, Articles, and Homilies, and in
[all the alterations which, from time to time, were effected ii
[them, though they had before them the Liturgies and Confes-
12
i
sions of Faith of other churches. If, then, we find any change
or alteration in these Articles or Liturgy, it was becaujc those
who made them believed that the changes so eflected were
more agreeable to the "Word of God, and +he practice and
teaching of x^rimitive times, for just in proportion as the
Reformers received the light of the Gospel into their own minds,
and embraced the tiiith in all its purity and simplicity, in the
same proportion were they enabled to pat forth a clearer
statement of the truth, and to give to the church such a lomn
of sound words, as would cause those who followed her
teaching to regard her as a sound branch of the Church of
Christ. Having thus brought before you so^ne of the means
that were employed in bringing our church into a sound and
healthy condition. I have, secondly, to show you that her doc-
trines are sound, and, in doing so, I must first state what some
of the peculiar aiid distinctive, yet novel and unsound, doctrines
of the Church of Eome are, which our church discarded when,
in her reformed character, she stood forth free and independent,
unterrified by the threats of a foreign Pontiff— the National
Church of England. I have, then, to show what Ritualistic
doctrines arc, and I am very much mistaken if you will not
agree with me in believing that these doctrines are very
similar to, if not altogether identical Avith, the doctrines of the
(Jhurch of Rome. Then contrasting these doctrines with those
which our church holds, and has taught for three hundred
years, I would leave it to yourselves to judge whether they are
the doctrines of our church, in her Reformed and National
character, and whether those who hold them are not only
unsound and unfaithful members of her communion, but that
they are, by their advocacy of such doctrines, and, at the
same time, their persistency in saying that they belong to. the
Church of England, doing what they can to change her Protes-
tant character, and to bring her back to that state when she
was both corrupt in practice and erroneous in doctrine.
That this is the object which the Ritualists aim at is evident,
from their own acknowledged organ, the Church Times. In
1867, the writer of that publication said: —
" Churches lil'e St. Alban^s, Ilolborn, and St, Laiorence^s, Norwich,
books like the Altar Manual.the Priest's Prayer Book, and the Church
and the Wo7'ld, fairly represent the most advanced post yet reached by
the Catholic Revival in England. They are not the ultimate goal. The
final aim which will alone satisfy the Ritualists is the re-union of
Christendom, and the absorption of dissent within the Church. Nothing
short of that will be enough."
The writer then shows how this object may be attained. H6
says :—
IS
Y change
ue those
ted were
;ticc and
1 as the
n minds,
r, in the
a, clearer
1 a tonn
wed her
Ihurch of
ic means
mnd and
her doc-
liat some
doctrines
ed when,
3pendcnt,
National
litualistic
will not
are very
les of the
►vith those
hundred
r they are
National
not only
, but that
d, at the
ng to. the
ler Protes-
when she
le.
s evident,
Vimes. In
's, Norwich,
the Church
reached by
! goal. The
re- anion of
h. Nothing
lined. H6
"Where there is only the ordinary Parish routine, btrt, where thfe '
preaching is honest and sound, let a gradual change be brought in. A i
choral service, so far as Psalms and Canticles are coucerned, on some
weeli-day evening, will train people tn like a mor«« ormite worship, and '
that which began as an occasional 1 xury, wil! soon b? felt a regular,)
want. Where there is a monthly communion, let it be fortnightly ;
where it is fortnightly, let it be weekly; where it is weekly, let a ThurgJ- '
(lay office be added. Wliere all this is alrieady existing, candlesticks,,
with unliglited candles, maybe introduced. Where these are already,
found, they might be lighted at Even-song. Whfere so much is attained, '
the step to lighting them for the Eucharistic office is not a long one..
Where the black gown is in use in the pulpit on Sundays, let it disap-
pear in the week. The surplice will soon be preferred, and will ouBt
its rival. It is easy for each reader to see how some advance, all in the >
same direction, can be made, and that without any oifence taken. Only
two things should be most carefully observed as a rule. First of all,
nothing s' dd be introduced witliout a plain, frank statement to the
people. dcondly, the innovations ought to be confined at first to
■ extra services, put on for this very purpose.^' -. i,
Three years later the same writer says : — fi'-' >^i "t >rurr^(<fi*)h
*• We are bound to correct one of the speakers at the Islington Clerical '
Meeting, who remarked that the Tiactarian School, whatever its good *
points may be, loses sight of the distinctive doctrines of the Reformation.
We do not lose sight of them at all. We art» bttsy in hunting them
down, and have no intention of foregoing the chase till we have ;
extirpated them. That is plain, speaking enough, we trust."
In 1866, a writer in the Church and the World says: — * ...
" Our place is appointed us among Protestants, and in a communion
deoply^ tainted in its practical system by Protestant heresy ; but our
duty IS the expulsion of the evil, and not flight from it."
Vj\ this wc see what the plan of the operations of this party
in the church is, and their avowed object, viz: The extirpation
of the distinctive doctrines of the Reformation y the expulsion ,
of Protestant heresy^ and reunion with Christendom; ox. in.,
other words, absorption into the Church of Rome. , ?, ■ .,i.,,j
While the Reformers at home were making altemtions in tlie
Liturgy, and drawing up articles of faith for the future guid-
ance of the clmrch, which would not only iijstruct hqr own
members, but separate her more and more from the errors of
the Church of Rome, that church was endeavoring, on the con-
tinent, by the decrees of the famous Council of Trent, proA,
tessedly to reform her own corrui)tions, ^nd declare the mind*
I of the church on controverted points of doctrine, but in reality
1 to counteract and crush the Reformation. The corruptions of
that church had engaged the attention of the world for centur-
ies, and when her doctrines were examinee!, as opportunity^
olfered, by the only sure standard of Divine Truth — the Word
of God — she was found to be as erroneous in doctrine as she
was corrupt in practice. This was declared by the Albigenses
and Waldenses in the thirteenth century and earlier ages, by
AVickliff and his followers in (he fburteenth, by ITuss atid his
adherents in the fifteenth, and by Liithei^ and numbers of th6
14
most pious and learned men of their day in the sixteenth.
Council after council had repeatedly declared that a reforma-
tion should take place in the head and in its memb(>rs ; but the
matter was never really taken up with a desire to see it carried
into e£fect; for her errors in doctrine and practice still remain,
and hare become, I nught say, stereotyped by the decrees of
the Cotmcil of Trent, in opposition to which it is not lawful for
any Roman Catholic to beliete, on pain of eternal ruin.
This Council has been called by Roman Catholics a General
Council; but as it was only a meeting composed of Roman
Catholic divines, presided over by the Pope in the person of
his legate, neither the Greek Church, nor any Protestant King-
dom or State regarded it as such, and have never paid any
deference to its canons and decrees. A recital of some of those
canons will show how extremely similar they are to the teach-
ing and practice of RrruALiSTS, ahd how opposite both ai'e to
the doctrines of the Church of England, when compared with
her authorized standards — notwithstanding the opinion of Dr.
Pusey, who said, at a meeting of the English Church Union, a
tew years ago (1866) : —
" That he believed the Council of Trent, whatever its look might be,
and our Aiticles, whatever their look might be, each could be so
explained as to be reconcilable one with the other."
If black can be proved to be white, if darkness can be
shown to be light, and truth and error be botli alike, then, and
not till then, will the Articles of the Church of England be
reconcilable with the decrees of the Council of Trent. If,
indeed, the articles of the one Church could be made to
harmonize with the decrees of the other, so that there was no
diflference worth speaking of between them, then might the
language of the leading organ of the Ritualists be true, when
it said, in 1869:—
" None but those who have reduced ignorance to a system now deny
that the differences between the authoritative documents of Rome and
England are infinitesimal—that the priesthood is the same— the Liturgy
virtually the sam.e, and the doctrine the same."
But, notwithstanding this dogmatic assertion on the part of
those whose views coincide with those of Rome, we must deny
its truth, and, on the contrary, assert that, on the clearest tes-
timony, the differences between the two churches, in place of
being so extremely small, are as wide as the poles asunder —
for the ministry, the Liturgy and the doctrines of the one are, in
place of being similar, in direct opposition to those of the other.
I will now show you, from their own authorized works,
what the teaching of the Church of Rome is, with regard to
e;yrf]f-d'_ M.-~^™'^.
■'r^^.ir.^^l^f^^f^-^:jry',rji^-^r^ •
15
xteenth.
•eforma-
but the
; carried
remain,
screes of
wful for
•
General
Eoman
erson of
it King-
»aid any
of those
le teach-
h ai'e to
red with
1 of Dr.
Jnion, a
might be,
Id be so
can be
lien, and
^land be
ent. If,
made to
was no
light the
le, when
now deny
Etome and
ke Liturgy
e part of
ust deny
arest tes-
place of
sunder —
ne are, in
he other.
i works,
'egard to
certain doctrines and practicps, in which wo say they and the
Ritualists more or less agree, viz : The Sacrifice of the Mass ;
Auricular Confession; Purgatory; Prayers for the Dead;
Invocation of the Virgin and the Saints; the Institution of
Seveii Sacraments; the Advocacy of Processions and the
Veneration of Relics; the use of Images and Pictures, 4fcc.
1st. The Sacrifice of the jy.'ass. '
The Catechism of the Council of Trent calls the Sacrament
of the Lord's Supper "The most Holy Sacrament of the
Eucharist to which divine honors are due," and farther says : —
*' It is called the viaticum, because it paves our way to eternal glory
and happiness. It must be taken fasting, and after consecration it
becomes ti*uly the substance of the Body and Blood ot Chriat. The
bread is to be unleavened, and the wine mixed with water, and the
substance of the bread and wine are changed into the real Flesh and
Blood of Ch^-ist. It is called the fountain of all graces, containing, as it
does, the fountain itself of celestial gifts and graces, and author of all
the Sacraments, Christ our Lord. It is called the Sacred and Holy
Sacrifice of the Mass, and is, and ought to be, considered one and the
same sacrifice with that of the croas, for the victim is one and the same,
viz : Christ our Lord. By it are remitted and pardoned lighter sins,
commonly called venial, and such is its efllcacy, that its benefits extend
not only to the celebrant and communicant, but to all the faithful,
whether living with us on earth, or already numbered with those who
are dead in the Lord, but whose sins have not been fully expiated. It is
both a Sacrament and a Sacrifice. As a Sacrament, it is to them that
receive it a source of merit, and brings with it the advantages already
mentioned ; and, as a Sacrifice, it is not only a source of merit, but also of
satisfaction; for those who oflfer it, merit the fruits of Christ's passion
and satisfy for sin. It is not a sacrifice of praise and thanksgiving only,
or a mere commemoration of the sacrifice performed on the cross, but
also truly a propitiatory sacrifice by which God is appeased and rendered
propitious to us."
Some of the Canons, which the Council of Trent passed,
with reference to this doctrine, were the following: —
" If any one shall say that the Body of our Lord Jesus Christ^ with
his soul and divinity, and consequently the whole Jesus Christ entire, is
not contained truly, really, and substantially in the Holy Sacrament of
the Eucharist, but say that it is there, as in a sign, or in a figure, or
virtually, let him be anathema.
" If any one shall say that Jesus Christ, who is present in the Eucharist,
is only spiritually eaten, and not really or sacramentally, let him be
anathema.
" If any one shall say that Jesus Christ ought not to be adored in the
Sacrament of the altar, with the worship of Latria, even outwardly, and
that consequently it ought not to be honored with a solemn and particu-
lar feast, nor be carried about with solemnity in processions, nor exposed
publicly to the people to be adored, let him be anathema." f, , .
The proofs with regard to Ritualistic Teaching will be taken
also from their own authorized publications, many of which
have been in circulation in this Island, and put into the hands
of young and old. In one of these the author says:—
" The Sacraments are extensions to us of his Incarnation in its energy
and might, filling us with the power and the life of Christ. By Holy
Baptism we become new creatures, children of God in Christ Jesus.
.AC
Afterwards we are admittod to closer and more wonderful union with
our Divine Head, even the actual receiving of his very hody and blood
int6 our very selves. In the Sacrament of the Lord's Supper we feed
upon^ and actually receive, into our souls and bodies him whom th ;
heaven of heavens cannot contain. He who is perpetually adored by
the blessed in heaven gives hiniaelf on our altars to be eaten, as well as
worshipped. For the growth and sustenance of our new life we must
actually receive Christ's life-giving boily into oiir body, for our very
flesh, having partaken of Adam's corruption, must be restored by actual
contact with the flesh of the Son of God. All connnunit ants receive the in-
ward part — or thing i^ignified— the very Body and Blood of Christ our
Lord — though those only who bnlicve and roi)eut receive the benelits. As
th6 two parts of the Sacrament are never to be separated, all who receive
. the oijtward part receive the inward also, which is the very Body and
Blood of Christ. When a soul has really and efl^ectively received Christ
in the Holy Communion, all the graces and virtues which shone forth in
himself, flow into it from Christ. The Priest's prayer, before the act of
. consecration prepares us for the adorable presence now coming down
oil the altaip, ai;id when the words of cousecration are pronounced, we
cdn' "^mplate the awful presence of our Lord, who is as near to us as he
. was to those who hung about his blessed footsteps on earth. In the
sUenoe which loUows the consecration, we may offer him up to God and
ourseires, to him saying : ^ Father, here is thy Son, the Lamb that liveth
aiMi was slain for the sins of all the World, I, a poor sinner, offer the
Son to thee, through the hands of thy Priest, as a sm-offcring for the sins
of all the world.' - ■ •
.ilit!ii / '(l!l \<>1
(il
• T^e Manual of Devotions a7td Directions, for Members of
. the unurch of England, intended especially for the young,
' gives the fonowing" direction to the commuiiicaiit, jast before
the coneecration of the elements : —
" Now kneel upright, your hands clasped upon j^our breast; follow
the Priest in silent awe, for Jesus thy God is very nigh thee. He is
about to descend upon the altar, surrounded by the nre of the Holy
'. Ghost, and attended by the Angels. At the Consecration and Elevation,
prostrate yourself to the dust and say : ' Hail Body of my God— Hail
• Body of my Redeemer— /a(?orc— J arfore— 7 oc?o?'e T/iee.'"
^\yln tlie Altar Manual, the act of adoration is thus given: —
*' I adore Thee, O Lord Jesus, I adore Thy Body, Thy Soul, and Thy
, pivinity, 'J,'hy Fles-k and Thy Blood, truly present iu this Sacrament."
• In tlie Manual of the Confraternity of the Blessed Sacra-
ment of tlie Body and Blood of Christ, wc find tlie following
passages : —
V.f' "My God and Saviour Jesus Christ, I firmly believe, because Thou
hast said, This is My Body, this is My Blood, that in this Blessed Sacra-
n^ent Thou art truly present, Thy Divinity, and Thy Humanity, with all
the treasures of Thy Grace, and art thyself mystically offered for us in
this Holy Oblation, to communicate the virtues of Thy most precious
death and passion to all Thy faithful, whether living or departed.
'^ " I adore Thee, O Lord my God, veiled under these poor earthly
elements, and prostrate before Tliy Divine Majesty, I desire to honor
t Thee with all the devotion of which I am capable, and that I may the
better honor Thee, I unit© myself with all Thy Saints and Angels in
their more perfect adorntion. TIail living Bread that earnest down
Irom heaiven to give light to the world. Hail most Holy Flesh of Christ.
Hail Heavenly drink of Jesus' Blood! to me, above all things, sum and
fulness of delight, my soul blesses Thee for Thy love, thus deigning to
remain hidden, for our salvation, under these forms of thy creatures.
' '"^tn the Priest^s Prayer Booh wo have these words :—
T. '.>»''
17
union with
f and blood
er we feed
whom th ;
' adored by
us well as
fe we must
our very
;d l)y actual
jeive the in-
Christ our
)onolits. As
who receive
y Body and
ived Christ
one forth in
e the act of
ming down
lounced, we
to us as he
th. In the
to God and
) that livetli
Br, offer the
for the sins
'embers of
he young,
list before
east; follow
hee. He is
of the Holy
d Elevation,
y God— Hail
given : —
ul, and Thy
jrument."
ied Sacra-
followiiig
cause Thou
essed Sacra-
lity, with all
ed for us in
Dst precious
rted.
)oor earthly
ire to honor
t I may the
1 Angels in
amest down
sh of Christ.
f?s, sum autl
deigning to
;ieatureH.
" Grant that the sacrifice which I, a miserabUi sinner, have offered
^before Thy IHvine Majesty, may bo acceptable unto Thee, and through
rjThy mercy may be a propitiation for me and all whom I have offered it."
1 In the Catechism of Theology it is said :— "" -'' '^^''' •'' '«^^«
1 " Accept this sacrifice which, to the honor of Thy nnmo, wo have
■^offered for tne faithful, both living and departed, and for all our sins and
offeuccj."
In the Ritual of the Anglican Clergy we have the foL
T
lowing :-
■i:r(U)-> -j'rr ii'iit'.-/ •;:, iii'"'" ' '■■a: u: ".<? ,.l-'r'\l''i I'.ir'^rd.
% " Celebration in private rooms should be avoided as much as possible'/
Tor this purpose it is well to have the blessed Sacrament reporved in the
Hiurch, where this may be done, but especially in Collegiate and Monastic
jhapels, where it should always bo reserved. The priest should, on
lue notice being given, carry it from thence, in the Tyx, to the sick
lan's liouse."
"• The Priest carries the blessed Sacrament in a monstrance, or he
^ill convey, in the chalice, the Holy Body being placed previouily
Jthercin by him, soaked in a few drops of the precious blood, the chalice
'^)eing cov,ere(| with a white veil and bursse, with a corporal folded
;>MUSide." ' ■■' ••_■'''-' "> ■'* »'' * ! '''<' •'■ ■'•Ml!'- :, 'i: r r^-.; :jt>y ;?ti!^/»ji "
2(1. Auricular Confession. < ''"'''< "^•''' •'■'in.' i ; in v/ .u\:i\>ft')<i vlini
?he Catechism of the Council of Trent says: — " "' '■''•' -" "
" Confession is a Sacramental accusation of oneself, and made with
|a view of obtaining pardon by virtue of the keys. It was instituted by-
Ohrist the Lord, who gave to his priests the power to remit and retain
sins, and to award a just limit and proportion of punishment, having
Iret examined and fully understood the cause. Our Lord Jesus Christ
jeing ready to ascend up into heaven from the earth, left his priests to
he his vicars as presidents and judges, before whom the faithful ought to
bring all their mortal sins, into which they shall have fallen, that so by
^the power of the keys, which was given them to forgive or retain sins,
they may pronounce judgment. "When anyone has arrived at an age to
consider the work of salvation, he is then bound to confess his sins to
the priest, without which act no one who is weighed down with the
consciousness of guilt, can hope for salvation. By it we obtain the
pardon and remission of our sins, we are recalled to spiritual life, we
cleanse the conscience from sin and preserve the unsullied lustre of the
soul from the most foul stains of sin. ... It must be plain, simple,
iind undisguised, nothing omitted or concealed, and must be made
frequently; still more pernicious is the criminal conduct of those who,
Influenced by a foolish bashfuluess, lack resolution to confess their sins.
5uch persons should be inspirited by exhortation, and be reminded that
Ihere is no reason whatever why they should fear to lay open their faults,
Ihat it can be matter of wonder to no one to learn that men fall intd
pin, the common malady indeed of all, and the natural consequence of
uiman infirmity."
Some of the Canons of the Council of Trent, with regard to
lliis doctrine, are the following: —
"If any one shall say that in the Catholic Church penance is not truly
Sacrament instituted by our Lord Jesus Christ, to reconcile the faith-
ful to God, as often as' they fall into sin after baptism, let him be
mathema.
If any one shall deny that sacramental confession was instituted,
)r is, by divine right, necessary to salvation, or shall say that the manner
)f confessing secretly to the priest alone, is not conformable to the insti-
tution and precept of Jesus Christ, but a human invention, let him be
mathema.
18
" If any one shall Bay that in the sacrament of penance it is not nec-
essary, and of divine right, to confess for the remission of sins, all and
every mortal sin which they remember, after they have carefully ex-
amined, and even their secret sins, let him be anathema.
" If any one shall say that the absolution of the Priest is not a judicial
act, but only ministerial, let him be anathema."
Now what is I?itualistio teaching" with regard to tliis doctrine?
In a Prayer Book for the Young it is said: —
" Confession is one of the lesser sacraments instituted by our Lord
Jesus Christ, by means of which those sins which we commit after Bap-
tism are forgiven, and we receive strength to enable us to overcome sin
for the time to come. By this Sacrament God cleanses the soul from all
the stains of sin, restores her to the favor and friendship of God, and
renders her holy and beautiful in his sight. You must make an entire
confession to the Priest; you must not omit anything for shame or fear."
In a book entitled Pardon through the precious blood, or the
henejit of Absolution ^ we find tlie following advice as a help to
one in making their confession : — . " : , ■ . . < . > ^ v
" Regard yourself as a sinner at the feet of Jesus Christ, who invites
you to make a sincere confession of all your sins ; and who, if you arc
truly penitent, will cleanse you from your sins in the Sacramental Abso-
lution. For by his appointed minister he here dispenses to you his pre-
cious blood, which flows through this channel, to wash your soul from
the stains of sin, to heal it of its weakness, and to strengthen and refresh
it with increasing grace. . . . Have a high consideration for his
priestly office. Speak to him with clearness, in confidence, and without
artifice, always remembering that it is in fiict God to whom the confes-
sion is made. . . . Tell distinctly the acts of sin of which your con-
science accuses you, with the number of times that each has been com-
mitted. ... Be most explicit in those sins which it is the greatest
pain to own — the more pain and shame now, the greater reward and
glory hereafter. Pray for grace to glorify God, by the confession to the
utmost."
Then follow those prayers, before making confession : —
" I will now, O Lord, draw near to the throne of grace, that I may
obtain thy mercy. I will go to the pool, that I may wash my garments
and be clean from ray defilements. I will not hide my sins, nor conceal
my iniquity within my own bosom; I will go and show myself to the
Priest; I will stand before him in ray faults, and with an hurabled spirit
will show him my iniquity. I will open my mouth to my own confu-
sion; I will disclose ray hidden things; I will confess my sins and
humbly wait for Thy consolation; and Thou, O Lord, wilt make me
hear of joy and gladness, that the bones which Thou hast broken may
rejoice."
Uhfti
t!; a'i
The Church and the World says:-
*' It is a most fatal mistake to think that the sins confessed in secret
to God are fully confessed," and we are " to look upon the confessing
priest, not as a commissioned minister, but to see that is our Lord him-
self who speaks at confession, and that the confessor's words are not
his own, but that he is under the control of one who regulates them
in a way of which the prieat himself is generally unconscious." .-jyjjp
Confession a Help to Heaven says :-
PA- iiV/^JTiO
^) "The only way any one has ever heard of whereby a soul can be
jj fully assured of its pardon, is through Confession and Absolution. . .
; ' It may be that what the priest declares forgiven him, God, at the same
moment, blots out from that book that is against you in heaven, and the
shame of hearing them repeated may be spared you at that awful
time."
19
'VVf '^"^ IHI JlffW • " I n
t is not nec-
sins, all and
irefuUy ex-
lot a judicial
? doctrine?
by our Lord
it after Bap-
vercomc sin
joul ft-om all
of God, and
ie an entire
me or fear."
ood, or the
IS a help to
, who invites
), if you arc
nental Abso-
you his pre-
ur soul from
1 and refresh
ition for his
and without
[n the confes-
eh your con-
is been com-
the greatest
reward and
"cssion to the
ion : —
e, that I may
my garments
I, nor conceal
nyself to the
umbled spirit
' own confu-
my sins and
ilt make me
broken may
.-, :; li •
!sed in secret
he confessing
ur Lord him-
rords are not
gulates them
)US/
• JiMl
r- J^,
.1 *
;|In steps to the Altar it is said: — ., .j ;.,^.,
I "Having made choice of a confessor, who is every way qualified,
Ithat you may trust your soul with him, you are advised plainlv and
^inceroly to open your heart to him ; and that laying aside all consldera-
%{on of any personal weakness in him, you are to look ui)on him only
fis he is a trusteu from God, and commissioned by him an his ministerial
deputy, to hear and judge, and absolve you; and that the manner of
your confession be in an humble position on your knees, as being made
to God rather than man."
'H r i
i Oresley^s Ordinance on Confession saya: — ' * '
^ " If the priest finds the penitent evading or glossing over the full
enormity of his sins, or endeavoring to palliate the sinfulness, he should
ixhort and encourage him to conceal nothing, but make a clean breast of
and, if occasion requires, he should interpose such questions or
Observations, as may be necessary, to assist him in his sad and painful
isk."
In a Prayer Book for the Young it is said:-
.j'li {I
" If you feel difficulty in acknowledging any of these sins, tell your
.^onfessor that you feel this difficulty, and ask him to assist vou,and then
answer his c^uestions with candor and openness. After the priest has
fiven you his blessing, you ean retire, rejoicing that God has once
lore forgiven you, and restored you to his favor."
< \
/i^^iV^
.(1 r
Bather, I would say, after every barrier of natural modesty
las been broken down ; the soul has been tortured and put on
^|he rack; the iliou^?l»ts of the licart have been dragged forth to
jhe light; the mind polluted, not purified; the better feelings
njured, not bonefltcd; the conscience wounded, not healed;
16 poor i)enitont may retire after passing through such an
liquitous and unscriptural ordeal, not indeed rejoicing, but
jfad, disi)irited, and degraded!
^A.. Purgatory , and Prayers for the Dead. '
|n the Catechism of the Council of Trent it is said: —
" Prayers are directed to be offered for the dead, that they may be
^berated from the fire of Purgatory."
A decree was passed by tlic Council of Trent, not only-
Inning —
" That there is a Purgatory, and that the souls there detained are
>mforted by the suffrages ot the faithful, especially by the acceptable
icriflce of the altar," but commanding Bishops "that they take care
jat the suffrages of the faithful, such as Masses, Prayers, Alms, and
ther works of piety, which are customarily performed by the faithful
ere, for the faithful that are departed, be offered with i)iv.i,y and
jvotion."
soul can be
solution. . .
at the same
avcn, and the
it that awful
The Creed of Pope Pius IV. says: — '. ...!,V". '.. '.''.ii ; '; . ";
" I constantly hold that there is a Purgatory, and that the souls
stained there are helped by the suffrages of the faithful." , i •' - ■ • ,i •'
In the Service of the Mass the Priest offers up the following
'rayers: —
"Remember also, O Lord, thy men-sarvants and hand-maidens, who
lave gone before us with the sign of.faith, and sleep in the sleep of peace. .
20
To thcni, O Lord, and to all who rest in Christ, wo pray that thou
mayest grant a place of refreshment, light and peace." ,,m , 1 1 •
Now, what say the llitualists? The Hide of Life says: —
•' Do not lorget to pray for your friends who Imve died in Christ,
Jesus, hy thy cross and passion, prepare me every day for fho hour nl
my death, and grant mercy, rest and light to all christian souls de-
parted." ■'-" ■ ■ '•"i"'"'*'' "••
The Altar Manual say i^: ■ ■ • ; '
•' We beseech thee, O Lord God Almighty for the souls of tho faithful
departed, ■.a-niii'c^ ■',,!, iijiiiifi; • v,nr,riv/;rhifr, in , ;ii.' bj'iI li» vt(,jc:oii
111 an article on Purgatory, in Tracts for the Day, it is
said:—'"": "■■. • -"i hj hi;; .i.i. ■/; ((/ . nn--..-')ii «. m.'m f.ii ,.',i(')i icvT'.-. ■
" What seems to be agreed upon is : That, meantime, the souls of
those persons are benefited by the Prayers and Offerings of the Church,
and by Alms given in their behalf, that those who have not died beyond
the pale of salvation, receive mitigation of their sufferings and ultimate
release ; and that, possibly, those who are lost also gain a mitigation of
their sufferings, which mitigation may last through eternity." •" ' ■ ""
Tlie Churches Broken Unity says:— '' • ' ' ' = •'^"•i '''/' ;i''T ''<<'
" The souls of the departed, thus abiding in their place of rest, may
be tho subject of prayer to those who are still alive upon tlio earth,"
because *' the souls that are departed arc not in their pertcotion."
Ill Prayers for the Dead it is said :-
f;T
" We know that the best and holiest men, Cand much more tho
average believers,) leave this world bearing the stains of eartldy sin
and error, which must bo cleansed somewhere before they can bo fitted
for heaven." . ,
Besides, there is not a liitualistie Church at home, that has
not constantly a notice on the door, to pray for the soul of
some departed person.
4th. Invocation of the Virgin and the Saints, and the
Veneration of Belies. * • ^ ' * ' " •"
li ».-.^»iJf
The Catechism of the Council of Trent, when speaking ol"
the congratulations offered to God, on account of tlie ^Wits,
which occupy the chief place in tlie church, says: — • < ! I'nnri
'I'D
*• But to this thanksgiving the Church of God has, with reason,
added prayers to, and an invocation of, the most Iloly Mother of God,
by which we might devoutly and suppliantly fly to her, that, by her
intercession, she may conciliate God to us sinners, and obtain for us
those blessings of which we stand in need in this life and in the life to
come." And in speaking of Prayer to the Saints it says: "From God
and from the Saints we implore assistance, not after the same manner,
for we implore God to grant us the blessings which we want, or to
deliver us from evils; but the Saints, because favorites with God, we
solicit to undertake our advocacy with God, to obtain of him, for us,
those things of which we stand in need. Hence, we employ two
different forms of prayer, for to God, we properly say, Have mercy
upon us, hear us ; to the Saints, pray for us. We may, however, also
ask the SaiiitB memselves, to have mercy on ui, for they are most
merciful," <fic. -'"«*'
21
ly that thou
.•,,11 '
says:—
in Clirlat, O
flic hourol
un souIh de-
The Council of Trout, in a decree relating to the instiiiction
which BishopH and otherH HJionld give to their flocks, with
regard to the invocation of Saints, srvh: — '. uo v.iVA>»fv'vA nl
" Teaching them that tlie saints, who reign with Jesus Christ, offer up
tiieir prayers to God for men; that it is a f?ood and profitable thing to
cull upon them with liumility, and to have recourso to tlicir prayers, aid
and assistance to obtain grace and favor from Qod, through his son Jesus
Clirlst our Lord." V
The CVeetZ o/7'ojje i^Ms says: —
" Liltewise that tlie saints reigning together with Christ are to be hon-
)red and Invocated with Christ; that tliey otter prayers to God for us,
ind that their relics are to be venerated."
Now, what is Ritualistic teaching on this dccti*ine? The
Monastic Breviary savs : —
" Hail, Queen of Heaven, hail mistress of the angels, hail root, hail
rate wherefrom the light of the world is sprung! Rejoice O glorious
in!f'io'ntVnn"nf fvirgl"* pro-emiuently fair anil very lovely; hail, mayest thou pray
V, °i ; "-. %;hrist for us." And again : •' I pray that blessed Mary, ever a virgin,
' blessed Michael the Archangel, Blessed John Baptist, the holy Apostles'
"^ i!ter and Paul, our blessed Father Benedict, and all the saints may pray
br me to the Lord our God."
The Litany of the Virrjin says:—
" Blessed Mary, mother of God, ever Virgin, pray for us. holy
i^^gmiichaol, Prince of the Heavenly Host, pray for us. O Raphael, pray
for us." ^ •
f the faithful
Day f it is
the souTs of
the Church,
died beyond
and ultimate
• ()■/ /I')..
of rest, may
a the earth,"
jtioii."
ch more the
)f earthly sin
can bo fitted
ne, that has
the soul of
ts, and the
speaking of
' the Saint«,
with reason,
other of Qod,
, that, by her
obtain for us
in the life to
: "From God
same manner,
e want, or to
with God, we
if him, for us,
I employ two
Have mercy
liowever, also
hey are most
In the Little Office Book it is said : —
'* Of our Patron Saint, most Holy Confessor of the Lord, may thou
Intercede to Christ for us."
In lUtnalistic Churches we have Banners witli pictures of the
'^irgin and of Saints, with the words: "Pray for us." And
'^ith regard to the veneration of relics, under the head of " Tn-
jtructions for Processions," &c., in Oratory Worship, we hav«
the folio win o^: — ■ '.'''• • " •':** .oni'^'io// h* 'innrHiu ui 'imiUj >
" It is well, when the relics are to be exposed, to erect a resting-place
)r them just within the chancel, or in some place calculated to tacilitate
le veneration of the faithful," &c.
5th. TJie Seven Sacraments.
The Creed of Pope Pius says:-
" 1 profess, also, that there are truly and properly Seven SAci'^meiits
' the New Law, instituted by Jesus Christ our Lord, and for the salva-
ion of mankind, though all are not necessary for every one, viz: Bap-
|sm. Confirmation, Eucharist, Penance, Extreme Unction, Orders and
Tatrimony, and that they confer grace." '
The Coiincil cf Trent, in one ox her Canons, says:— tiJ^'»'^*>*-J
" If any one shall say that the Sacraments of the New Law were not
)1 Instituted by our Lord Jesus Christ, or that they are more or less
pan seven, viz: Baptism, Confirmation, The Eucharist, Penance, Ex-
feme Unction, Orders and Marriage; or that any of these seven is not
ruly and properly a sacrament, let him be anathema."
Now, what say the Ritualists? In the Prayer Book for the\
^^
w
Hi I
i
Young we find confirmation, confession, visitation of tlie sick,
holy orders, and matrimony, enumerated among tlie sacraments.
In Sermons on Sin, by Rev. Orby Shipley, he says : —
*• There are seven sacraments, and personal extensions of die Incar-
nation of God : Baptism, Confirmation, Eucharist, Marriage, Orders,
Extreme Unction, Penance," and, he adds, " The seventh and last sacra-
mental extension of the Incarnation of our God I need not tell you, my
brethren, in theological language, is termed the Sacrament of Penance."
Besides the doctrines already enumerated, Ritualists join
with Roman Catholics in setting up Images of the Virgin, and
of the Saints, in' their churches. They introduce pictures of
the Twelve Stations of the Cross, and publish prayers to be
said at each of these stations. They pervert the Communion
Table into an Altar, the Communion into a Mass, and the
Clergyman into a Sacrificing Priest. They turn their backs
upon the people in consecrating the elements, and reading dif-
ferent portions of the service. They elevate the elements, and
direct that they be adored by the worshipper. They use wafer
bread in the administration of the sacrament, and mix water
with the wine. They enjoin the reservation of the Sacrament
of the Lord's Supper. They advocate processions and the
veneration of relics. They recommend the celibacy of the
clergy, and deny the sole authority of God's Word. They in-
troduce the practice of extreme unction. They use incense,
and the ringing of bells, during the celebration of divine ser-
vice ; have lighted candles and crucifixes on the altar. They
use holy water, consecrate Palm branches on Palm Sunday,
Ashes on Ash Wednesday, and Candles on Candlemas Day;
and yet, notwithstanding all this, they say they are not Romish
either in doctrine or worship. On, no I they hate and abhor
Romanism. Will any man, in his senses, or who has any
knowledge of the truth, believe this. Almost all these prac-
tices, above mentioned, have been condemned by the Privy
Council, and declared to be contrary to the teaching of the
Church of England.
We would next notice some of the alterations that have been
made, even in one part of our Prayer Book, that of the Com-
munion Semce, from the time of its first compilation to its last
revision. These will not only testify to the Scriptural and
Protestant Character of our Liturgy, but deprive the RitualistB
of any ground lor saying that their doctrines are to be found
there. In the First Book of Edward, compiled by men who
were groping their way out of darkness, the Communion
Service was introduced with these words: "' The Supv)er of the
Lord and the Holy Communion, commonly called the Mass;"
i.^
■i
23
the sick, ^^^ jj^ ^j^^ Second or Revised Book, drawn up by those who
craments.
the Jncar-
e, Orders,
I last sacra-
bH you, my
["Penance."
ilists join
irgin, and
ictures of
rers to be
►mmunion
, and the
leir backs
ading dif-
lents, and
use wafer
nix water
Sacrament
i and the
icy of the
They in-
e incense,
iivine ser-
;ar. They
ft Sunday,
!mas Day;
ot Romish
and abhor
3 has any
hese prac-
the Privy
ing of the
have been
f the Com-
II to its last
ptural and
B RitualistH
) be found
r men who
lommunion
pper of the
the Mass;"
fhad renounced their former errors, and had become better
,facquainted with Scripture, these words: were altered thus:
I" The order of tlie Administration of the Lord's Supper or
Holy Comnnmion.-' By this change the Church of England
evidently regarded the Lord's Supper more in the light of a
Communion than a Sacrifice, for it excluded the word Mass,
^hich was understood to mean the unbloody sacrifice of Christ,
Offered in every celebration for the living and the dead. In
ihe Rubric, which directed the officiating minister where he
to stand at the time of celebrating this festival, the
i'irst Book ordered " the Priest to stand humbly afore the
udst of the altar;" but in subsequent revisions he was directed
to " stand at the North side (or end) of the Table," because an
)rder from the Council had been in the meantime issued;
directing the removal of all altars and the setting up of tables
in their place, as more in agreement with the nature of the
jord's Supper, and for the purpose of removing from the
linds of the people the superstitious notions of the Popish
Vlass.
In the Prayer "■ ibr the wiiolc State of Christ's Church,"
the First Book makes
mention of tlie Virgin,
Patriarchs, and
.^lartyrs, and prayer is made for those '' who had departed
with the sign of faith, that they might have mercy and peace,"
Ibut in after revisions the words 31ilitant here on earth were
|added to limit the use of the prayer for the living, and those
)arts of the former prayer, which referred to the dead, were
Hirposely left out in the latter oi* revised prayer, s , * i r . s j .
In the First Book, v ater was directed to be mixed with the
wine, but in after revisions this direction was omitted, and the
l)read, which, in the First Book, was ordered to be unleavened
md round, and to be put into the mouth of the communicant,
fcvas, in after revisions, ordered to be made of the usual kind,
ind of the purest wheat, and to be put into the hand.
In the First Book, when the consecrated bread was given to
my one, those words only were used: ^' The Body of our
jord Jesus Christ, which was given for thee, preserve thy
Jody and soul nnto everlasting life," but in after revisions
these words were added: '* Take, eat this, in remembrance
that Christ died for thee ; and feed on him in thy heart, by
Ifaith with thanksgiving," and when the wine was handed to
jany one, in addition to the words used in the First Book, these
words were introduced into subse<iuent divisions: "Drink this
In remembrance that Christ's bhiod was slicd for thee, and be
24
w
IHi
thankful," shewing plainly that the saoraniwit was to be taken
as a commemorative feast, and not as a sacrifice, and that it
was the feeding, not on the bread, but on Christ himself, by
faith in the heart, with thankfulness that invigorated and
nourished the soul.
In the exhortation which gives notice of the celebration of
the communion, in the First Book, it was said that " the
same body which was given to death was given to us in a sacra-
ment and mystery, to feed upon spiritually," but this Avas left
out in subsequent revisions.
In the First Book, when direction was given to those whose
consciences might be troubled, it was said : — ■>■-'■ • i
■ " And if there be any of you whose conscience is troubled and grieved
in any thing lacliing comfort and counsel, let him come to me, or to some
other discreet and learned Priest taught in the law of God, and confess
his sin and grief secretly t that he may receive such ghostly advice and
comfort that his conscience may be relieved, and that of tis as of the
ministers of God, and of the church, he may receive comfort and abso-
lution to the satisfying of his mind, requiring such as shall be satisfied
with a general confession not to be offended with them that do use, to
their further satisfying, the auricular and secret confession to the priest."
But, in subsequent revisions, the first part was altered thus :
" If there be any of you who cannot quiet his own conscience, but
requireth further comfort or counsel, let him come to me, or to some
other discreet and learned Minister of God's Word, and open his grief,
that by the ministry of GofPs Holy Word he may receive the benefit of
absolution, together with r^hostly counsel and advice, to the quieting of
his conscience, and avoiding of all scruple and doubtfulness."
The absolution here spoken of is not judicial, it is not of the
Pi'ieit, but of the ministry of God's Word, and is nothing more
than what the pastor of any denomination is in the habit of giving
to those of his flock whose consciences are troubled, and who
do not know of themselves how to quiet them. It has been
well remarked, that the unburthening of the mind, in the case
here alluded to, of special grief, * ' is not auricular confession, for
it is. neither secret, nor necessary, nor entire; " besides all the
latter part of the exhortation, that alludes to auricular and
secret confession to the priest, is left out and purposely omitted.
In the prayer of consecration, in the First Book, tliere was
an invocation of the Holy Ghost upon the elements '' That the
ordinances of Bread and Wine might bo unto us the body and
blood of Christ," and they were blessed with the sign of the
cross ; but in after revisions all these were omitted, s^^jr-ff H^.o'v.!
^y In the prayer that follows the celebration of the Sacrament,
where we humbly desire that God would mercifully accept our
sacrifice of praise and thanksgiving, in the, First Book, it was
asked *^ Tliat all those who have been partakers of the IIol}'
Communion might worthily receive the most precious body ami
|:
25
be taken
nd that it
imself, by
rated and
) ration or
that "the
m a sacra-
8 was left
ose whose
and grieved
or to some
and confess
advice and
s as of the
■t and ahso-
be satisfied
it do use, to
the priest."
ered thus :
[Science, but
or to some
m his grief,
lie benefit of
} quieting of
not of the
;hing more
it of giving
and who
i lias been
ti tfie case
ession, for
des all the
icular and
y omitted,
tliere was
' That the
body and
ign of the
(•JOY/ -tfeoi
lacrameut,
iceept our
[>k, it was
' the Holy
bp4^ and
blood of Christ f" but in the prayer, as we have it, we ask
<*That all such might be fulfilled with God's grace and heavenly
t| benediction," evidently intended to show that our church does
V tiot believe in the actual participation of the body and blood of
Christ; as is further shown by the Kubric, at the end of the
"* sfirvice. which savsl— f*''^^ . •.■'''-'■•^'"'•i- »ii :> /aiiM.. ..,^im,m i .-
k
service, which says ;
" It is herebv declared, that thereby, (that is by kneeling,) no adora-
' tion is intended, or ought to be done, either unto the Sacramental Bread
^oi^,'\Vinft» then bodily received, or unto any corporal Presence of Christ's
T^aituriirlesn and Blood. For the Sacramental Bread and Wine remain
stillln 'their very natural substances, and, therefore, may not be adored."
Ahd to shb'w that our chuveh does not teach that there can be
no participation of the body and blood of Christ, unless there is
aii' actual i'eceivin^ of the elements of Bread and Wine; it is
i§ stated in the office for the Communion of the Sick, that the sick
f'^ierson may " eat and drink the body and blood of Christ pro-
fitably to his soul's health, although he does not receive the
C!l'*ameht with his mouth." >iu:frn]^u- l.ni: (Hv/wT- :n\) !,] '•
The Articles, as well as , the Prayer Book, give no counten-
I ance to Ritualistic teaching, but rather condemn it. Ritual-
|istssay:— ........ ',:y,j ,!;..w;;w. m..;-„;v/
f** In the sacrament of the Lord's Supper we feed upon, and actually
neceive into our souls and bodies him vsrhom the heaven of heavens
J cannot contain. He who is perpetually ivdored by the blessed in heaven
1 gives himself on our altars on earth, to be eaten as well as worshipped."
Whereas the 4th Article says :— . ' - -- '
i/< Christ did trqjy rise again from death, and took again his body,
with flesh, bones and all things appertaining to the perfection of man's
nature ; wherewith he ascended into heaven, and there sitteth, until he
return to judge all men at the last day,",; i^/, ;[ ti;!- ...r t ^j;.y.">!! //
■'. .Il5tiiali8t&. say :—'..> '5 U v^'iu irjo;? ^,s v.v) iV.'sv. iM«o .Vv>-,\;vit>^ >iV\ •'
'" SQFipture is not on Angiican priuciplos, the Kule of Faith. . . .
|The^<^hur^h is not the Church of the Bible, but the Bible is the Book
of the Church. . . . If we would decide between conflicting opinions
: or lundamental doctrines, we must appeal to the Universal Church.
Idiqr voice will tell us ' what is Truth.' "
mJd
>il\
•^Vliereias t^e 6th Article says:— ^-f^ unniun bna oulnl,
..i^u *! ■^■'^^^ '^"^'^^^"^^ containeth all things necmdry to salvation, so
mn/M. whatsoever is not read therein, nor may be proved thereby, is not
-«to be required of any man, that it should be believed as an article of the
:j| laith, or be thought requisite or necesiary to salvation,^
f ,, ^id thQ 20th Artiqle says:-
•Vi \
. . hofio ofiT"
^o'yd'iWoVdTSt^m''^^ ^"y ***"« *^»* '' °'°^'*'y
ftiw,mat Ml (hilt we cannot be Bavedwitliontit,'* , i i ; ' •
Whereas the 18th Article says:— i ,ba'iob« od
26
l\lii\
''■^Holy Scripture^doth setj>ufc unto us only the wam« o/f Ji^iWA Ghriit,
n\ ijfv:.. :, ,;.- llj; jr,].''!
" That we are justified by faith onlyia a most vrholesome doctrine.
., whereby men must be saved."
; Aud the 11th Article says:'—
i-cw!' »
, and very full of comfort."
Ritualists believe in Purgatory, and they advocate the invo
. cation of saints, aud the veneration of relics ; whereas the 22d
' Article says: — ,,, ,
I ''These are fond things, vat'n2y invented, and grounded npim no
warranty of scripture, but rather repugnant to the Word of Ood.**
; Ritualists declai'e that there are seven sacraments instituted
; by Christ; whereas the 25th Article says: —
-^ "There are Two Sacraments ordained of Christ our Lord in the
i gospel, that is to say : Baptism, and the Supper of the Lord."
» Ritualists believe in a carnal eating of Christ's body, and
"Say: — -rr U.i\i ■•i'S, •■)! ■{'■i.l::,\ ,:!/--. J •./•.., -.i ,v '.!,[„):■
" In the growth and sustenance of our new life we must actually re-
, ceive Christ's life-giving body into our body, for our very flesh having
partaken of A.dam's corruption must be restored by actual contact with
the flesh of the Son of God." i .,, . ; ,?,,,-'« ,,i ,..,,,.
Whereas the 28th Article says: — ■ ^.'- ■ i^-
" The body of Christ is given, taken, and eaten in the Supper, only
after an heavenly and spiritual manner; and the mean, whereby it is
received and eaten, is /aiYA."
'II .'.i''!!!;
i /r
Ritualists say : —
" As the two parts of the Sacrament are never to be separated, all who
receive the outward part receive the inward also, which is the very body
and blood of Christ." . ^ .. , .... vi ,.i. . .;,; ./
^h
■': ii'iv Til!','/' • nuU'.ii
Whereas the 29th Article says :-
" The wicked, and such as be void of a lively faith, although they do
carnally and visibly press with their teeth, as St. Augustine saith* the
; sacrament of the body and blood of Christ, yet in no wise are they par-
takers of Christ, but rather to their condemnation do eat and drink the
sign or sacrament of so great a thing."
Ritualists believe that in the Sacrament of the Lord's Supper
the divine and human nature of Christ is offered up to God by
,, the hands of the Priest, as a satisfaction for sin, and for the
*' benefit of all the faithful, whether living or departed; whereas
"'the 31st Article says:— . '''■''"' ■'
" The offering of Christ once made, is the perfect redemption, pro-
pitiation, and satisfaction for all the sins of the whole world, both
V oricinal and actual; and that there is none other satisfaction for sin,
but that alone. Wherefore the Sacrifices of Massev, in the which it was
commonly said, that the Priest did offer Christ for the quick and the
dead, to have remission of pain or guilt were blaaphcmout fUble$i and
^^ dangerous deceits." " , ; -, ; ;., iM i T ••
Ritualists elevate the elements of bread and vine, and dirtect
that they be adored, because, as they sAy ci— > f oi! 7/
27
■■)■>
** He Who gave himself t^ offering to 0od on the cross has now
descended upon the altar, surroundea by the fire of the Holy Ghost,
and attended by his angels, to be again offered up as a satisfaction for '
our sins," and they teach that this sacrament should be reserved as well
as lifted up and worshipped, and carried to the sick man's house. , uV^: vxr
Whereas the 25th Article says:—', -nxo bni/oVoiVnoiVi .noV hu V-a
" The sacranients were not ordained of Christ to be gazed upoij, or to '
be oarried aboutt but that we should duly ^B^^l^^V[^,r ^'.^-.^^yj j,;,>;.„, ./j ^jj
And the 28th Article says:— .;■ ' ■'" ,, i "'■•'"' ^'.'"'^ "'■ "-^ -rvn-.-ui
<*The Sacrament of the Lord's Supper was'not, by- Christ's ordinaaee^o
reserved, carried about, lifted up or worshipped." k
The Etthric also, at the end of the Qonununion SeMcc, ;
positively directs that ** if any remain of that which was >
consecrated, it shall not be carried outof t^^ chu^ch/^; but be
then and there reverently partaken oft i^' > y.su) v.j rv.'^A) Mn^ \jjt i,
Bituali^ts i^oi/onjy recommend but orijoJiithje ii'^cOsstl'y of 'the
celibacy of !PriestS. ; : ; ; •.■•;;^ i n .;..!i;;i;rMi;;.;;.,;i ,iiii,,^
In the Church and the Tf^»*Zfi; 'tfee SM^f :^1^^
entitled ** Tl^d Three Vows," enjoins tho necessity of fthe three
vows of chastity, obedience and poverty, arid says:,-—
" Perpetual continence is requisite in order to the perfection of
Religion.'*
The Church News says :—
1.' b
"We are perfectly convinced that untirthe celibate life for men, and
especially for Priests, is very widely recognized and practised among us,
we shall be lacking in an important feature, necessary to the perfection
of a Christian Church."
Whereas the 32d Article says :— • , '"'' ." ' """ ' '
" Bishops, Priests, and Deacons, are not commanded by God's law,
either to vow the estate of single life, or to abstain from marriage, there-
fore it is lawful for them, as for all other Christian men, to marry at
their own discretion, as they shall judge the same to serve better to
godliness."
The Homilies also, wliich the 35th Article says: ^' Contain a
godly and wholesome doctrine," are opposed to, and condemn
Ritualistic Teaching.
Ritualists advocate the use of images and pictures in their
churches ; whereas the Homily Against Perii of Idolatry says :
"Images placed publicly in temples cannot possibly be without
damage of worshipping and idolatry, wherefore they are not publicly
to be nad or suffeted in temples and churches. . . . It is not posf 'ble
if images be suffered in churches and temples, either by preaching of
God's Word, or by any other means, to keep the people from worship-
ping of them, and so to avoid idolatry;" and further says, ''that by
Ood's "Word, the sentences of the doctors, and the judgment of the
primitive church, which was most pure and sincere, all images, (and
this includes pictures,) were forbidden, and, therefore, unlawful, spec-
ially in temples and churches." J' "', ^ -f ^ ' ". i "'• ' V' '
Ritualista offer prayers for the dead, as supposing they can
be benefited by our prayers, and that there is a tliird place
28'
called purgatory: wberefts the Romily Concernmo Prayer
Saysrr—i: : ; i; :■■ n ■■■ '-;, i .,.;,;;,, ,,?,vm: ...I ■ 1 .:-?■ - ...; .;,f -il'i-.'.d.jni; I,ni:
" It is plain, by the infallible word of truUi and life, th^t inailitoiur .i
necessities we must floe unto God, direct aur prayers unto fpin^calht:
upon his holy name, desire help at his hands, and at no other^s. . . .
Let us no^ therefore, put our truit or confidence in the aaintik idr
martyrs that be dead. Let us not call upon them, nor desire help, at
fAeir hands, but let us always lift up our hearts to 0odViti't!ife,n$tofe '<Jf
his dear Son Christ, fbr whose sake, as God hath promiesd t<3>'h»4if -otti"*!
prayer, so he will truly perform it. Now to entreat of :that. question,
whether we ought to pray for them that are departed out of tnl6 woiffd
or no? wherein, if we will cleave only unto the wdrd ,of Godxthen
must we needs grant, that we have no commandment sb to do, for the -^
Scripture doth acknowledge but two places after this life; the o^a^e
proper to the elect and blessed of God, the other to the peppobatd'and
damned souls; as ibay be Well gathered by the palpable of L^zacvis^^, ,
the rich man. . . . St. Augustine doth only acknowledge, two places '
after this liife, heaven and hell. As fbr the third pMoei ho 4ibVd-piai'Hly''^
deny that there is any such to befownd in aU, JSoriptw^i C^ifyai^stoi^ )
likewise i» of this mind> that unlsss we w&sh away our si,ns, in this
present world w6 shall find no comfort afterward. AJntf St. cypmn
saith, that, after death, repentance and sorrow of pain shall be w4^hoi|t-,
fruit; weeping also shall be in vain, and prayer shall be to, no pqrpose.
Therefbre, he counselleth all men to- make provision - !br th€»rasel*?^s
while they may, because, when they are pnpe departed' ou^;of. this? life.,^
there is no place for repentance, nor yet for satisfaction. Let th,^se' arid
such other places be sufficient to take away the gross error 6f purdatory i
out of our heads, neither let us dream any more, that the:So^lsof.the
dead are any thing holpen by our prayers; but, as the Scripture,
teacheth us, let us think that the soul of man, passing out of th'i^ DodyV'
goeth straightways either to heaven or else to hell, whei:eof jfA« [ome
needeth no prayer» and the other is without redemption. The only
purgatory, wherein we must trust to be saved, is the death and bloedbf
Christ; which, if wte apprehend with a true and steadfti^t fiiih, it »
purgeth and cleanseth us flpom all our sins.": ' • - ' ■ •' ■■■ ' • ii'ii >//
■^., ,. , i ., ... ".tl'.ii'iU iijiiiviiii:,) /fio
Kitualists turn the communion into a sacnnce, and tne
clergyman into a sacrificing' priest. Whereas the Homily 'Q/
thewort?iyr«cdi)inff of the sacrament s&ys: — ' '/ J '!' '!
" But, bcfbre all other things, this we must bo sure of especiallVy tbati
this supper be hi such Wise done and ministered, as oup Loitl abd^
Saviour did, and commanded to be done; as his holy Apostles used! lt|';
and the good fathers in the primitive Church frequented it. , jFor, as
that wortliy man, St. Amhose, saith, he is utl worthy of the Lbrd;' that
dtherwise doth celebrate that mystery, than it was d^diferejiiihyiilin;)
Neither can he be devout, that otherwise doth presume, than it Wjas,
given by the autlior. We must then take heed, lest, bf'tbfe 'kefhOryiW
be made a sacrifice; lest, of a communion,. \the.n^w^i^mprij;at^ieaUnp;
lest, of two parts, we have but one ; lest, apptyiiig it for the amd\ we
lose i\iQ fruit thatbe alive. Let us rath'^r', hi these- miittcr6,folidwitIi^)
advice of Cyprian Lathe like cases, that is, cleave fjjst, to the first begin-
ning, do that in the Lord's couynemorition, ><rhich heVhibi^e)^'«fffd, he
himself commanded, and his Apo^tlfeis Cdilflrmfed. V'^ V "^o\^,%' IttH'
loweth to have with this "knowledge a &Ure,>nd cdh^tantt'ahh'ndV'oniy^
that the death of Christie av&ilabie. for 'tli^i'^deWp^lonbf'allVthe.V^
for Uie remission. of sihs.'and reconciliation With ,G6rt 'iM'wWiM'.'mt'.*
also, that he hath made upon his (?r<?ss fc, full ^nd sijffi(!*ieht'lfc^amn«e;itti?j
thee, a perfect cleansing of thy sins,, So ih^t thoa acMt^otbiMffe^ %'a
gave
made in his institution, to
merits iinto thyself. Serein w»v/«. «»;o«ooi, ,*^ vw*c, »»i*,. o «oi,«, f*viyw«>f
saoriHce or obtationt no Sacrificing priest, no }n<(i^,'m> hmmi^'wab''^
make Christ, th^ae own^^ and to 7{{i|^{v«j^s
Herein thou, needest no other fnan;s(ietfi, liooiher.
2^,'
lishedpy if^anl'sin^fntiofif. ^ , j f, . It 19 well known that the meat we
seek ibr in tnia supper is spirumlfood', ttie' hburishraiemt cff our stoTlT;R' '
/ieat^ijnf^l'^etldfii and Tioi e^ri^iify,' an mT>isi'6i'e meat, and not bodily; ■
a jrA()^%^9U^tjBnc^, an4 noicarni^L; so that; to think that without faith '
we may enjoy the eating and drinking thereof, or that is the fhiition of '
it, is but to dream a gross, carnal feeding, basely objecting and bind'
inummlVfi^ <<?'«Ae elements and creatures:], ^„^ ,^.^^,. ,, ,^ ,u-nil\',i<l
tBitualists. iewcourage and enjoin Auricular Confession, and -
f<»'i¥<ya'»iw*t iru*e !an' entire <!6nfessioil to the' priest, you must not
on^t^^^ ^^^9^g for shame or fear."
WMm&s!iilaBM(nDily^ Of Eepentanoe s&ys: — ^
* " We'^yti^tt^to Acknowledge none other priest for deliveranee firom
ot(»j.^ns:,but p^r Sa3)iqur Jesus Christ, who, being our Sovereign ,
Bishop, Qpth, with the saprifice of his body and blood, oflffered once for
ei^t^n^^dti'tlt^ Wtki? of the crossymosi effectually cleanse the spiritual
leprf^^Ytf^f^^.mish away the^in^<^i all those that with true confession
01 the same dojUeeiintd'him. It i^ most evident and plain that this '
aki^iaUi'^do'liJ^ision%&ih}itot the. warrant; of God^s Word. . . . I i
d9,^qt,8^yj,l^/j^jt^M,:ifj any djO , find themselves troubled in conscience,,
they may repair to t^eir I'eariicd ctirate. or pastor, or to some other godly '
aAali^rlied'AvaUV aAid isbdwtheitroubl^ and doubt of their conscience tOi ;
tl)^m^jth^.tliqv,m^yi^eceive^ at their hand, the comfortable salve of ,
God's word, out it is'agqinst the true Christian liberty, that any man '
shbuM^m bduud tiy '• thk mnmharing of his sins, as it hath been used ■■
h^netcffflVe i]\{thefhnie ofbUMiies^ a^ifi. ignorance."
IfetJy-nitwitlisfeinding'j-tlieisinkiiarStf in doctrine and practieo .
botWdeM tl^ Rituali&tsandlthe Glnircli of Home, not withstand- ..
iAg^ 'that the' 'Lituvgy^Airtioles, and Homilies are not only.
opj^bsedi'to> thieirteacMng', but condemnatory of their entire 1
sysWfi^jth^se'm'on still I tell I us:. that they hold the doctrines of.
tWeChftrdlik^fiiEhTg'landi 'Ifithk be the case, why tlien do they :
strive to 'brMgiiriiotlier services than those. which the Liturgy i
etijcilns*? > i Why do they seek the abolition of the Thirtyrnine '
AitiM'^Mi ftAd' "regard theni a^ the '' forty Btripos^^-'Save one-r- .
laid'^n'th« /back' biP 'the' Ainglican priesthood?'?; Why do they'
t^hte direct iopi^osittori /to the; Honulids, which; *^ contain ai
gbdl^ awd WhdleS(Mne^octrmel?".and whydatlioy strive to birdak/
the laws of :tbe 'churohj audirlioievade, in every possible way^»
thai »d€oi«ic»ii8 of the t highest .couiit ; of appeal, which • lias pro-
nounced their practices to be illegal, and contrai'y to ■ the rUlei^'
abdlusagep.of the ohjlrehf fou at least three hundred years;?; .
niiM?«gmld;-nioKvi, Ui t^iOiiwesleiiiiGe Qf that Peing who wili herc-
afti3r)3ufl^6iiti?aUil>y.the OppOiJltuniltiGS we have had of knowing
'^whatiiis tiiu^^ 3 ^'1 solemn lyi. ask those of y^u, my youngi
ftierid»,!aiididtiiera who oug^it to know better, who sometiraos,
^»lo ji.iBitluallstic plt\o(i, of: worship:,, whether you still think,
tinwtUpiJIiiwilistic iteachilig is the te^phpig of the Church ofj
Engilttn^^ fend i whether, yqur are rigbt, consistent with a duei
r4^sivd;toitfa[e ii^jeirestsiofi the, Ghdrchokf Christ) to countenancei
sr-
c^
either by your presence, or in any other way, a system whose
professed object is the extirpation of the distinctive dootrinet
of the B^ormation, the expulsion of Protestant heresy , and
re^imion with Christendom? sx-^ ' ..i,.. .v/... i, \^ .iu\,>v;h m umi '^t ,i\
Brethren, we have cause to thank God that our Protestant
Articles, the heritage of our forefathers, have not been taken
away ; that our Reformed Liturgy has not been corrupted by
the introduction of the Latin Mass; that our Scriptural
Homilies have not been perverted by the false glosses and subtle
reasoning of Jesuitical teachers ; in a word, that our church, by
lier Articles, Homilies, and Liturgy, is still a sound brands of
the Church of Christ. Now what is our duty towards her?
It is two-fold. First, to contend earnestly for the fiuth once
delivered to the saints, and which our church has transmitted
to us; a faith which, in olden time, sustained our martyred
sires, and enabled them to meet the fiery trials that awaited
them, and to pass unharmed from earth to heaven; a faith
that can alone sustain our souls, and "make us more tijan
conqueror through Christ Jesus, who loved us and gave himself
for us." If, brethren, the faith we have, be that of the saints of
old, that which the best of England's sons endeavoi'ed, at the
loss of lite, to keep pure and unsullied, and that which can
alone prepare our souls for an entrance unto those blissful
regions, where they now dwell, surely it is worth contending
for, worth preseiTing, and handing down unimpaired to future
generations. If what we hold be the truth, and if it has been
transmitted to us for our benefit, and the salvation of our souls^
we are assuredly called upon not to surrender any part of it
on any consideration whatever, whether expediency or worldly
policy, love of the world, or fear of man. If it is worth hav-
ing, it is worth defending and preserving, for religion, and that
which teaches it, is "our very life;" but we have another
duty to our church, as taught us in the second text : —
" Let onrs also learn to maintain good works for necessary uses, that
they be not unfruitful."
Let it be our part to keep our church what she is, pure and
sound in doctrine. Let us do all in our power to " lengthen
her cords and to strengthen her stakes." Let us " hold fast the
form of sound woinis " she has given us. Let us be united as
one common brotherhood. Let us be active as living members
of the same spiritual family of which Jesus is the Head. Let
us be willing to make such sacrifices in her cause as will place
her on a firm basis, and enable her to occupy an independent
position, and be a blessing to the people for many generations*
81
i,Xet us be ever ready to welcome into our pews the stranger,
')i ;the poor, and the sojourner amongst us ; in fact, all who desire
, ; to worship with us, or to take part in our services. Let us be
It diligent in reading the Scripture, and in prayer, and in attend-
ing all the means of grace. Let every officer and member of
the church feel that, on his or her individual exertions, faithfdlly
and willingly rendered, depend the welfare and prosperity of
the entire body. Let us be liberal in our oflferings for the
support of the church, and the assistance of our poorer brethren ;
and let us, as the times seem to demand, form a Church
Association for ourselves, which will draw forth our energies,
enkindle our zeal, and stir us up to greater efforts for the
i gendral welfare of the church, within whose walls our fathers
worshipped, and whose servies we love; then will we show
' that we are not only a sound, and a healthy, but also a growing
branch of the Church of Christ. „ y i ;. v -«
While, then, >. 3 stand by the tmth of the first text, " con-
tend earnestly for the faith once delivered to the saints," let us
not be unmindful of the importance of the second, " Let ours
also learn to maintain good works for necessary uses, that they
be not unfruitful," and thus adorn the doctrine of our Lord
and Saviour in all things, by a holy walk and conversation.
And to Him, who liveth and reigneth with the Father, and
the Holy Ghost, ever one God, be ascribed all honor and glory,
world without end.— Amen.
•tsyiym-Yl 'mU
■ til','!?) io -JtiUJ ;;:!; :;:irfrMi't ,r*M',>tj) hn/; f i;cvr:'(.. \:/;?-<:i
A •■
: \y.) it :yr(imni
/ '.. ,'iMff.M! V> "ii'-'iH- J. ti ,-. ''■<,•;•) Ifj^, ;'!,!■:■•{ 1.";"/ {,;foi;
,M') n-'xii 'Hi' 'U iilUf ij'}Vf .'Kf;;> ;■,.,,■.■'! ,
;,iil7!.f.,-.|.rM.,.{ ..';..' ;;,i,f! 'n//.'\h;-T fUAl i't']., kun\ ii] . nil 'v.:
' ■ - ,'r.i,
• ■' '5 •':;! ■ ' ■ '.11 b w'; v>f,',i"."j i'M n
('i'Kii'jnot.^ w
,-'!irii':.if!f(f.i»u»'' "\ ,i y-'l- '
!1 'HH li ! ,'i , ; :
w
' 32
■ ' "'l^E ibllowing is an Alphabetical Li^t of Ccrcmbntcft and
'Practices, adopted by Ritualists in the public services 1 of the
' church, and declared to be illegal by the highest colirts Of law,
viz: The Consistorial Court, Court Of Arches, and the Jmlicial
'' Committee of the Privy Council:— " ''^-^ '" "'•'"" 'x^ IIi: ^»(fi
, Agnus Dei, gung after the prayer of conaecration, and, before tlip com-
munion of the people. >Im- n /i:;iii[!i7^ I'iu:
'' Altars, and Crosses upon them. '• '' '-^ . /Ijo.i o-jDh') -uW
Ashes blessed, and given to the people on Ash AVednosday. 'fO'f^'^*^
Acolyte, or Choir Boy, with ceremonies of admission. ^' ^ '^ '""'
Bells rung during prayer of consecration. > . ':<'i)!iion^.^A
Candles lighted, when not required for the purpos6 of giving n'gtit;
' blesBed, and given to the people on CaQdlemas-day; used, as u fuiB^al
,7 Taper on Easter-day, and used at the reading oi. the Gos^pl. ,•[,.,,
\> Cross used in the ceremonial, or services of the church,, and. its sign
made by the minister during the time of service.
Crucifix placed on the Holy Table, and bowed to by the mmister.' '
Dove Stuffed, and placed on the Holy Table. ' ' ' " " ' /'
Elevation of the Elements, of Paten, of Chalice, and o^ Offertory
'■ Alms. iiMLuiiiniKJ 'k! )< ;i
Feasts given notice of, not directed by the ehufeh. ' • ' ' !'• ''"'t o«lii
Figure of the Infant Saviour over the credence toblei' ' '' " '"'f '"^
Gospeller attended by Acolytes, and a Crucifer ^Vith crucifix, while
I reading the gospel. , .• . r m /
'' ; ;i . , .1 (■" / .';i;J ! «)j Jjii/.
, High celebration of the Holy Eucharist given notice of., ^ , . ,
Images of our Lord on the cross, and of .the Virgin, and. St.,JrOhn, on
thereredos. ■ ' '^^ fv^:-;r iwi"-/?
Incense used for censing persons and things, during the time of divine
service, and at the celebration of the liord's Supper.
Kneeling and prostration before the consecrated elements.
Kissing the Gospel book before reading the Gospel.
Mortuary celebrations given notice of, and introduced into the Com-
munion service.
Palms blessed, and given to the people on Talm Sunday.
Processions with banners and crosses, and singing of hymns, as a
ceremony connected with divine service.
Standing in front of the Holy Table, with back to the people, during
the prayer of consecration; and at other times when reading various
portions of the service.
Table covered, at the time of Communion, with embroidery and lace;
and unco^^ered on Good Friday.
Te Deum sung at communion table immediately after evening service,
with crucifix and banners about the minister. '
Vestments, such as Cope, Alb, Tippets, Stoles, Dalmatics, Maniples,
Chasuble, and Tunicles.
Wafer Bread given to communicants.
Wine mixed with Water, in the use of the Sacrament of the Lord's
Supper.
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