and enough of error commixed to defeat its purpose. For instance :—

"1. Let us begin by showing this commixture of error with truth, as it respects the Holy Scriptures as the only rule of faith and practice. The Bible standsthe reading of it is not forbidden,-it is allowed to be the ultimate standard of faith. Our VIth Article is not denied. All this is well. Here is a grand fundamental truth apparently admitted.

"But then mark how soon the error comes in and nullifies it. Tradition, written and unwritten, is the joint Rule of Faith. The Fathers and the Catholic Church are the authoritative expositors of Scripture. Our Bibles must be, what is termed, catholicised. Thus the Word of God is no longer the sole Rule of Faith, but is controlled by the word of man. Tradition is the complemental revelation, and supersedes the true.

"2. Again, the doctrine of the Cross of Christ remains; His atonement is admitted; the meritorious agonies of Gethsemane and Calvary are dwelt on; the cross of Christ is enforced: but, lo, all this is soon explained away by self-mortification, prostrations, the cross of Christ within us, visible representations of his sufferings, exclusive exhortations to conformity to the cross of our Lord by the Holy Spirit, which, when the merits and atonement wrought out by that cross are comparatively suppressed, sink, as every age has proved, into mysticism and superstition. Thus the error comes after, and defeats the truth.

"3. So the grand central doctrine of our reliance upon Christ by faith, for pardon and justification, is acknowledged; but then, observe how the error steals in. The word indeed remainsJustification is continually spoken of; but it is explained away by the Tractarians. It is no longer the Justification of the New Testament, but of the Council of Trent. It is made to consist of an infused righteousness within us, as well as of pardon without us; and thus the entire body of scriptural theology is silently corrupted, the ground of our acceptance with God shifted; and though faith is still spoken of, yet when we come to the practical question as to what is the instrumental cause of justification, we are told that the sacraments, not faith, are the grand connecting link. Thus 'faith is made void, and the promise made of none effect;' perpetual doubt and fear are engendered, hope is extinguished, the corner-stone of salvation is dug up, and the glory of Christ transferred to man's miserable doings.

"4. A diligent use of the means of grace, and especially of the two blessed

Sacraments, is insisted on, as it ought to be, and must be, in the guidance of souls! This is well, because it is scriptural and important truth. But mark how error follows upon it. Overstatements with regard to the sacraments destroy their nature, and mar the simplicity of the Gospel. They are considered as the causes of our justification and salvation; they are spoken of as if they were the only springs of divine grace, and as having a saving, intrinsic efficacy. The one is made the exclusive source of spiritual life, whilst the other involves a refined transubstantiation; and both are so dwelt upon as to lead our flocks insensibly to rely upon them in the way of an opus operatum.

"5. The sanctifying work of the Holy Ghost, and repentance and conversion to God, are taught, as they could not fail to be. But Tradition soon contrives to destroy their efficacy, by the manner in which works of congruity, fastings, the observance of times and seasons, almsgiving, absolution, auricular confession, prayers for the dead, invocation of saints, the private use of the crucifix, celibacy, monastic vows, extreme unction, and a multitude of other matters, of willworship and voluntary humility,' after the manner of the Romish Breviaries, are partly apologized for, partly recommended, partly incidentally spoken of, partly slightly blamed; so that instead of the sanctification of the heart and life to God by his Spirit, a slavish temper of superstition is too much encouraged.

6. Once more, Church discipline, subjection to pastors, reverence for holy places and persons, and the episcopal polity of our own Reformed Church, with its apostolical doctrine and order, are very properly defended and enforced. All this is well, but is utterly spoiled by subsequent statements. These writers make the apostolical succession to be a vital point in salvation, the grand centre of the Christian System; and insist on the necessity of proving, by an endless genealogy,' the transmission of the sacramental virtue in unbroken personal descent from the apostles.

"7. The exercise of private judgment -that is, of each man's responsibility to God, is admitted, as it cannot but be admitted in a Protestant Church; but the shackles of error are soon thrown over it-it is limited to the discovery of who is to be our authorized teacher-i. e. the Church; and then to her teaching the individual judgment is to yield.

"8. Lastly, if any of the grace and blessedness of the Gospel remains, the general doctrine of Reserve is still at hand to annihilate its force. The Tractarians pretend indeed only to inculcate

discretion in teaching catechetical instruction-order-wisdom-the giving 'milk to babes'-the 'not putting new wine into old bottles'-the communicating truth to our people as they are able to bear it.' But all this we admit. Who ever claimed the right to neglect them— and who has neglected them? But all this is essentially different from the reserve they insist on. We are to 'veil from the world,' they tell us, 'holy sentiments;' we are not always to proclaim the grace of the Gospel. We are not to 'preach in season and out of season,' as the Apostle did, 'Jesus Christ and Him crucified.' This is a mistaken opinion. We are to dread an indelicate exposure of religion:' such is the language of our authors, as occasioning the perpetration of crimes almost unequalled in the annals of the world.' To bring forward explicitly and prominently the Atonement, is quite opposed to the teaching of Scripture. This seals and sums up the whole system."

These discriminating statements deserve to be well weighed; for it is not by wholesale averments, partly true, but also partly false, that a system so elaborately fabricated and adroitly poised can be overthrown. There may be some who will say, "I have no patience with these niceties; I call Tractarianism Popery, and there is an end of it." Now, such persons should "have patience;" and though we agree with them that Tractarianism is essentially Popery, it is not in this summary manner that its abettors will be silenced, or the ignorant taught, or the honest doubting inquirer convinced. "That is what I call Puseyism," said a zealous layman upon hearing that the clergyman had baptized a child, as the rubric directs, after the second Lesson; which was about as learned a scrap of theology, as the remark of the elderly lady some thirty years ago, "That is what I call Calvinism," because a clergyman did not play at cards. Whether what the rubric declares to be "most convenient" in regard to the time of baptism, namely, "upon Sundays and other holidays, when the most number of people come together"-which practice is still adhered to in many

country, and some town, parishes— still continues to be "most convenient," as a general rule, especially in crowded churches, and where there are many children to be baptised, is not the question; nor whether it is desirable to revive the practice where it has lapsed into desuetude, with tacit episcopal sanction; but a clergyman may hold the opinion that the practice is "convenient," or that, whether it be so or not, it is authoritatively enjoined, without being a disciple of Dr. Pusey. Yet thus are questions sometimes disposed of at poFor this, among pular meetings.

other reasons, we are glad to find so earnest and able an opponent of Tractarianism as Bishop Wilson, fairly and distinctly stating what it is not, as well as what it is; for the abettors of the Oxford Tracts, as well as the Papists, have had vantage ground in their efforts to pervert the unskilful, from some of the vague statements which have been emitted respecting their opinions. We are ourselves constantly receiving zealous anti-Tractarian papers, grounded essentially upon Dissenting arguments;-arguments which no Churchman can consider solid; for if he thought them solid he could not be an honest Churchman, since, if carried to their full extent, they would blot out the Anglican prayer-book in denouncing the Roman missal. On fair Anglican ground-which we believe also to be scriptural ground-the well-informed Churchman can cope with Romanism or Tractarianism. him adhere to this; and not so shape his arguments as to make them recoil upon the ritual of his own church. If he does so, it is either from ignorance, faintheartedness, or treachery. Many professed Anglican churchmen do not know what their church is; they have adhered to it upon general, and so far as they go, just, grounds; but without having studied its distinctive principles; and hence, in order to avoid Trac

Let

tarianism, they are needlessly, and suicidally, giving up much to dissent. Care should be taken not to drive such persons from the church by awakening needless jealousies; but at the same time they should be instructed in the excellencies of the Anglican system, that they may be hearty and intelligent, and not merely negative, churchmen.

But we must return to the valuable instructions of our Right Reverend friend, from the third head of whose address we gather the following particulars :

"I return to the main subject for our consideration, the danger of the Traditionary System of the authors of the Tracts; and I proceed to show, as I proposed, the certain event to which this system is tending, from its assimilation to the principles and proceedings of Popery. It is important to dwell on this, because the tendencies in the Church of Rome having been carried out for twelve or fourteen centuries, and being before the eyes of mankind, we may form a better judgment as to the certain event of the course now pursued amongst ourselves.

:

"This assimilation I know is stoutly denied nor do I charge our authors with any intention of the kind; but every characteristic of the theology of the Tracts bears a strong and obvious likeness to the chief features of Popery -and the authors, whatever be their intention, are being drawn in, and will inevitably be drawn in, by the vortex, in spite of themselves. There is not merely a resemblance in some common matters, such as the fundamental facts of the creeds, and the general principles of an Episcopal polity, or the use of liturgies, or the alliance of Church and State,such points of assimilation, and similar points which might be multiplied, though often wrongly urged by the Puritans of old, are irrelative to the question before us. The point with us is, Do the Tractarians assimilate with Rome in her peculiarities, her corruptions, her traditions, the superstitions of her creed?

"1. I ask, then, any Divine well read on the subject and if a man be not well read on the subject there is nothing to appeal to What is the fountain-head of all the Roman Catholic System? Is it not human Traditions? Is it not the assumption of the authority of God, by putting a controlling interpretation on his Word? Does not The Man of Sin,

as God,' thus sit in the temple of God?' Is not the Pope justly called 'Antichrist,' and Popery antichristian ?' because, holding the fundamental facts of Redemption, he defeats and frustrates their true scope and purpose, just as the Tractarians do.

"2. Again, the two systems proceed onwards by many of the same steps. Beginning with Tradition, they go on to Justification by infused righteousness, the authority of the Fathers, the Catholic Church the interpreter of Scripture, salvation by the Sacraments not by faith, the sacrifice of the Eucharist, absolution, sin after Baptism almost irremissible, Apostolical Succession and Episcopacy of the essence of the Church, prayers for the dead and invocation of saints, the use of the crucifix, extreme unction, celibacy of the clergy, the infallibility of General Councils, the power of the keys, the independence of the Church upon the State. Here the steps are traceable in each, though they are carried out in the Roman doctrine to the greater length; and one point our authors have not as yet conceded, the Supremacy of the Pope; though his Primacy as a matter of positive and not divine institution, is rather favoured.

"3. The assimilation is evident, also, in the manner in which the two systems are defended. Our Tract-writers, like the Jesuits, possessed of fine talents, learned, masters of style, practised in debate, constantly resort to distinctions when in danger of being confuted, explain away every particular expression, appeal to the sound parts of their tenets, elude, omit, escape, multiply imperfect quotations, and at last complain, as the Jesuits have done for three centuries, that they are not understood by their opponents. Everybody understands them except themselves.

"4. The assimilation is further apparent from the extenuating language in which the writers of the Tracts speak of the idolatry and corruptions of Popery, and the zeal with which they decry the Reformation. They deny that the Pope is Antichrist' and the Man of sin,' predicted by St. Paul and St. John, and declared to be such in our Homilies. They systematically endeavour to abate that salutary horror with which our Protestant country has been for three centuries inspired with regard to Popery. The language they hold of the Church of Rome and the blessed Reformation is such as this: There is a great progress of the religious mind of our Church,' says one leader, 'to something deeper and truer than satisfied the last century --and most unhappily the one religious communion among us which has of late

years been practically in possession of this something is the Church of Rome. She alone, amid all the errors and evils of her practical system, has given free scope to the feelings of awe, mystery, tenderness, reverence, devotedness, and other feelings which may especially be called Catholic.'

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"The Church of Rome,' says another, 'is now partaking of a refreshing dewit has now a degree of spiritual life and holiness which in our earlier days it had not. It comes to us with a fascinating and imposing form; with our mon saints, which modern habits have led many to regard as hers exclusively; with holy truths and practices, which in our recent carelessness were too often disregarded; with unity on truths whereon we are distracted; with discipline which we should find useful for our selves; with fuller devotions, a ritual which still at some holy seasons sets before the eyes more prominently than our own, our Saviour in his life and death for his Church; she has in her monastic institutions a refuge from the weariness and vanities of the world which many sigh after; above all, she comes to us with her prayers; and some of her members, by remembering us at the altar, have drawn men's hearts unto them, and won our sympathy and gratitude in any lawful way wherein we may manifest it.' (See Dr. Pusey's letter to the Archbishop, 1842.) Surely these are effusions from the golden cup of abominations,' spoken of in the Revelations. On the other hand, the blessed Reformation is decried. The history of it is termed by a leading writer, (Mr. Newman,) and only a year since, the record of the origin and progress of a deplorable schism;—the persons of the Reformers, and especially the incomparable Bishop Jewell, are held up to scorn-the Protestant tone of doctrine and thought is said to be essentially antichristian-and is anathematized accordingly-the lines of Catholic Antiquity and of the English Reformation are described as, not only diverging, but opposed-the object proposed to themselves by the Tract Writers is the UNPROTESTANTIZING of the National Church.'

"In a word, the scope of these writers for the last eight or nine years has been to write down the Reformation and the Church of England, and to write up Popery and the Church of Rome. And what is the consequence ?-A falling away to Popery amongst our clergy and laity, which has begun, and which will and must go on, till the evil be efficiently checked.

"5. And what is the attitude of that subtle Church of Rome herself at this

moment towards these writers? She understands them, if they do not understand themselves. There she sits on her seven-hilled seat, watching her opportunities; herself unchanged and unchangeable, since Trent has matured, and finished off, and consigned to indelible tablets, all her corruptions-there she sits, smiling and rejoicing in the advances making towards her by her most formidable opponent, the Reformed Church of England-dissimulating, denying, explaining away, equivocating, concealing her most obnoxious tenets, retiring for a moment if an explosion threatens, then returning to the assault when a calm is restored. There she sits, entering into no controversy scarcely herself, except when she meets with an accomplished English Apologist; but watching events. There she sits, pushing her conquests with her superstitious illusions, her splendid vestments, her fragrant censers, her sculpture, her addresses to the fancy and imagination, especially of the weaker sex, aided by her Jesuits trained to unreserved subjection, with a refined experience of mankind, and a logic in whose labyrinths the most practised reasoners may be perplexed. There she sits, sending out her emissaries into all quarters; and into India in every part, be it remembered; and exacting from her blind and numerous followers, overflowing funds for her missionary enterprizes; collecting all her strength (and her policy greater than her strength) to assault Protestant England in our various territories, and whom, if she gains, she thinks her supremacy and power secure.

"6. If any thing could strengthen these conclusions, it would be the similarity of the advances towards Rome of the authors of the Tracts now, to those of some of the leaders in our Church in the reign of the first Charles. 'The doctrine of a real presence,' says Hallam, speaking of those times, distinguishable only by vagueness of definition from that of the Church of Rome, was generally held. Montagu, Bishop of Chichester,

went a considerable length towards admitting the invocation of saints. Prayers for the dead, which led at once to the tenet of purgatory, were vindicated by many.' The practice of auricular confession, the loss of which an aspiring clergy must so deeply regret, was frequently inculcated as a duty. Laud gave just offence by a public declaration that in the disposal of benefices, he should, in equal degrees of merit, prefer single before married priests.' 'Yet even this, (the papal supremacy) they were inclined to admit in a considerable degree as a matter of positive,

though not divine institution; content to make the doctrine and discipline of the fifth century the rule of their bastard reform.'. . . 'A characteristic tenet of this party was, that episcopal government was indispensably requisite to a Christian Church. Hence they treated the Presbyterians with insolence abroad and severity at home.' To think well of the reformed religion was enough to make the Archbishop an enemy.'. They lamented the precipitancy with which the Reformation had been conducted, and inveighed against its principal instruments.' Nothing incurred more censure than the dissolution of the monasteries.'. .. They wished to draw over the more moderate Catholics to the English Church by extenuating the differences of her faith, and rendering her worship more palatable to their prejudices.' . . 'Some leading Ecclesiastics entertained schemes of a complete re-union, and went almost to an entire dereliction of the Protestant doctrine.' 'The Clarendon State Papers,' continues Hallam, 'contain remarkable proofs of their (the Popish party's) sanguine and not unreasonable hopes. They exult in the peaceful and flourishing state of their religion in England, as compared with former times :' the Church of England was no longer exasperated against them ' . . . 'the Anglicans are come to acknowledge the truth in some articles, and differ in others rather verbally than in substance, and in points not fundamental:' who hold all other Protestants to be schismatical, and confess the primacy of the holy see, regretting the separation already made, and wishing for re-union,' . 'who profess to pay implicit respect to the Fathers, and can best be assailed on that side.'

"The hopes of the Vatican,' proceeds Hallam, 'contributed to the mission of Panzani, who was instructed to feel the pulse of the nation.'......The king received him secretly, but with much courtesy; the queen and the Catholic ministers,'.

'with unreserved confidence: it required all the adroitness of an Italian Emissary from the subtlest of courts, to meet their demonstrations of friendship without too much committing his employers.'

"Thus far my author. On this last fact, the mission of Panzani : I observe, that we want no secret Italian Emissary now, because Jesuit Doctors are allowed to carry on their arts in the face of day, both at home and in this country.

"It is scarcely worth adding here, what my author mentions as introductory to these tendencies, that many in

novations of the school of Laud were so many approaches, in exterior worship of the Church, to the Roman Model. Pictures were set up or repaired; the communion-table took the name and position of an altar; it was sometimes made of stone; obeisances were made to it; the crucifix was sometimes placed upon it; the dress of the officiating priests became more gaudy; churches were consecrated with strange and mystical pageantry.'

"Such, my Honoured Brethren, is my view of the danger of this Traditionary system-such of its general features-such of its destructive character by implication, of the Gospel of Christ-such of the sure means of judging of its tendency from its assimilation to Popery. It is for you to weigh what I have ventured to advance. To my own mind this is the sure tendency of things, to say the very least; for no one can foresee to what it may grow. For let it be well observed, in addition to all which I have stated, that the movement is still in progress: the system has not been as yet carried out to all the destructive consequences which may follow. Every usurped authority is exercised with comparative leniency at first. The question, then, is, what will be the character of our clergy twenty or thirty years hence? What the remaining vitality and efficiency of our Church, when the system is fully developed? The more insidious it is at present, the more fatal will be the poison infused into the very soul and substance of the divinity of the next age; till our English 'Council of Trent' is convened, our Liturgy catholicised,' our Thirtynine Articles altered, our Homilies 'unprotestantized,' our Canons and Rubrics inlaid with the practices and customs of the fourth and fifth centuries, and the faithful members of our Protestant Church excluded by the imposition of sinful terms of communion from the Anglican Church, as they were at the Reformation from the corrupt and idolatrous Church of Rome. Still, I do not anticipate this Apostacy As to the success claimed, alarming as it is, I am not cast down by it. For I beg you to consider, what kind of success it is. Is it the success of the kingdom of God, which is righteousness and peace, and joy in the Holy Ghost?' or is it chiefly external, earthly, secular, erroneous, human?

"The moment the spell is burst, men will stand amazed, that in a day like the present, and in the fairest of all the Protestant Churches, a regular system, I had almost said, CONSPIRACY, to bring back Popery, should be tolerated for a moTo have worked back from light into darkness, will appear, what it really

ment.