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1 2 3

32X

The EDITH and LORNE PIERCE
COLLECTION of CANADI ANA

Slueen's University at Kingston

Utitrart;

kiNOSTON. ONTARIO

AOTBOB

PRIHTED

• »

PtJSEYlSM EXAMINED.

J. H. MERLE D'AUBIGNE, D. D.

AUTHOR or Tm *' HtSTOBT OP THB BSfORHATION i:( TBE aiXTESNTH

, CESTTRY."

MONTREAL:

PRINTED BT LOVELL ft GIBSON, ST. NICHOLAS STnBRT.

1843.

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PUSEYISM EXAMINED.

I . I ^ 1

GENEVA AND OXFOED.

" Two systems of doctrine are now, and probably for the last
time, in conflict — the Catholic and Genevan. '

' Dr. Puseyh Letter to the Archbishop of Canterbury.

Gentlemen :

I am in the practice, at the opening of the course of
lectures in our School, to call your attention to some
subject peculiarly appropriate to the wants and the cir-
cumstances of the times. Several such subjects now
present themselves to our consideration.

And first of all, there is one which is appropriate to
every year and to every day : it is that which concerns
the very nature of this School. It has none of those
temporal sources of prosperity, of endowment, and of
power, which nourish other institutions ; it can exist
only as a plant of God ; it can be nothing excepting
just as the Spirit of God — like the sap — diffuses itself,
without cessation, through the principal branches, and
through even the least of its twigs ; adorning the whole
tree with leaves, witli flowers, and with fruits. Gentle-
men, Professors, and Students, we are those twigs and
brandies. Oli ! that we may not be barren and
withered branches !

There is another sulyect which begins greatly to
occupy the most distinguished minds ; it is the question
whether the Church ought to depend upon the civil

i i.!>w

4 PUSEYISM EXAMINED.

government, or ought to have a government of its own,
having no dependence, in the last resort, but upon
Christ and his word. Without entering here into this
^ important suhject, I would indicate two opposite move-
ments, which are at this moment simultaneously taking
place under our eyes in the world ; the one in theory,
the other in practice. On the one hand, an admirable
work, the production of one of the most profound
thinkers of our age, Mr. Vinet,* leads some reflect-
ing minds to acknowledge the independence of the
Church ; and, on the other, many people are uniting
themselves with new zeal around the institutions of the
government ; so that there are all around us convic-
tions and movements which seem to carry away the
people of our day by contraiy currents. It is thus that
a student of Geneva has just written to us, that the
refusal to grant to him the exemption from military
duty which the law stipulates in favor of students in
Theology, will oblige him to quit our school. "We will
always respect authority, but we cannot refrain from
remarking that if, as all parties maintain, there has
been a radical revolution in Geneva this year, that
revolution has not, assuredly, tended to establish among
us that equality and that religious liberty, without
which all other lil crty is but a useless and dangerous
plaything. Howev ^r, it is in France above all that this
movement is taking place. A French student writes
to us, with regrets which have touched us, that he has
united himself again to the Established Chm-ch. When
young men, after having pursued in our Preparatory
School those first studies which present so many diffi-
culties, desire to secure to themselves, by certain
measures, a future more easy ; or even to abandon our
institution for the purpose of placing themselves in one
sustained by government, from which Unitarian and
Rationalist doctrines have been banished, we shall be

happ

* Essai sur la Manifestation des Convictions Religieuses.— r
Paris, 1842,

of its own,
but upon
•e into this
)site move-
asly taking
in theory,
adinirable
profound
ae reflect-
ice of the
tre uniting
ions of the
us convic-
awajr the
s thus that
I, that the
tn military
tudents in
WewiU
frain from
there has
y-ear, that
ish among
', without
dangerous
11 that this
snt writes
at he has
I. "When
eparatory
any diffi-
f certain
ndon oui*
es in one
rian and
; shall be

gieuses.— 1-

rUSEYISM EXAMINED.

happy to think that we have been able to prepare them
in part, with the aid of God our Saviour, for the work
of the ministry, and we shall follow them in their career
with the same affection, and we hope, with the same
prayers. But we ourselves, Gentlemen, will make no
advances to the political governments ; we believe that
our sole resource is with the Government from above,
and knowing the faithfulness of Christ towards those
who seek only His glory, assured that there is a place
for whomsoever He calls to preach His Gospel, we will
ask of Him the confidence that we, teachers and pupils,
ought to have in His love, and to make us all continue
to walk by faith and not by sight.

The circumstances even of the Church in our coun-
try might also occupy our attention. Alas ! we have
played this year the part of Cassandra. In vain have
we presented, as well as we could, the correct principles
of Ecclesiastical Government ; in vain, in particular,
have we shown that the elders of the Church ought to
be chosen by the people of the parishes assembled in
their ph^ccs of worship, with their pastors, after having
invoked the name of God, and not by municipal coun-
cils, oVer which magistrates preside ; our words for a
moment licard, have in the end been in vain. We have
seen among us, a very strange spectacle ; Ave have seen
ecclesiastics, men in other respects truly enlightened,
and possessing undoubted talent ippear to fear their
parishes, and employ their poAvert, 1 influence to cause
the rulers of the Church to be elected, not by the
Church, but by the magistrates charged to watch over
the maintenance of the roads and public edifices. And
now tliat this election has been made, what do people
say ? Surprising thing ! Exclamations of astonish-
ment and grief are heard, that the political bodies to
which some have wished at all price to entrust the ec-
clesiastical elections, have made those elections political ;
the fall of tlie Church is predicted ; men are now occu-
pied with those who are destined infalliblt/ to share the

A 2

PUSEYISM EXAMINED.

spoilsy* and nothing can equal the zeal which has been
employed to obtain this change, unless it be the grief
which has been manifested when, as we predicted, its
inevitable results have been discovered. Behold, Gen-
tlemen, whither ignorance of the first principles of
ecclesiastical government, on the part of those who ad-
minister the Church, whatever may be, in other re-
spects, their illumination, their morality, their patriot-
ism, inevitably conducts.

If we look beyond this School, beyond this city, into
the religious world in general, there are. Gentlemen,
other subjects which present themselves. It is thus
that we see pious men, seduced, without doubt, by many
truths mixed up with strange errors, receive a system
come from a town in England, | according to which there
is no more Church, although Jesus has promised (Matth.
xvi.) that " the gates of hell shall not prevail against it j"
and that there ought to be no more pastors and teach-
ers, although revelation declares to us that Christ him-
self has established " pastors and teachers for the per-
fecting of the saints, for the work of the ministry, for
the edifying of the body of Christ," (Ephes. iv. 11, 12.)

But, Gentlemen, there is another error ; it is that
which is found at the other extremity of the theological
line, that I intend now to indicate to you. In the
bosom of a University in England, that of Oxford, has
grown up an ecclesiastical system which interests and
justly grieves all Christendom. It is now some time
since some laymen, whom I love and respect, came to
me to ask me to write against that dangerous error, I
answered that I had neither the time, nor the capacity,
nor the documents necessary for the task. But if I
am incapable of composing a dissertation, I can at least
show in few words how I regard it. It is with me even
a duty, since respectable Christians ask it of me ; and

* See the Courier of Geneva of the 24th September, 1842.
t Plymouth. fDr. Merle here refers to those who are called
" Plymouth Brethren.")

it is
ject f^

PUSEYISM EXAMINED.

h. has been
)€ the grief
sdicted, its
ihold, Gen-
inciples of
se who ad-
1 other re-
3ir patriot-

8 city, into
Srentlemen,
It is thus
t, by many
e a system
'^hich there
ed(Matth. '
igainst it;"
md teach-
hrist him-
r the per-
nistry, for
^.11,12.)
it is that
lieological
In the
Kford, has
crests and
ome time
. came to
error. I
capacity,
But if I
JQ at least
me even
me : and

, 1842.
are called

'I it is that which has determined mc to choose this sub-
ject for the present occasion. ^- i;;;-^- '-jMr

Let us comprehend well, Gentlemen, the position
which Evangelical Christian Theology occupies.

At the epoch of the Reformation, if I may so speak,
three distinct eras had occurred in the history of the
Church.

1. That of Evangelical Christianity, which, having
its focus in the times of the Apostles, extended its rays
throughout the first and second centuries of the Church.

2. That of Ecclesiastical Catholicism, which, com-
mencing its existence in the third century, reigned till
the seventh.

3. That of tlie Papacy, which reigned from the
seventh to the fifteenth century. -

Such were the three grand eras in the then past his-
tory of the Church ; let us see what characterized each
one of them.

In the first period, the supreme authority was attri-
buted to the revealed Word of God. /i .' ,

In the second, it was, according to some, ascribed to
the Church as represented by its bishops.

In the third, to the Pope.

We acknowledge cheerfully that the second of these
systems is much superior to the third ; but it is inferior
to the first !

In fact, in the first of these systems it is God who
rules.

In the second, it is man.

In the third, it is, to speak after the Apostle, " that
WORKING OP Satan, with all power, and signs and
lying wonders," (2 Thess. ii. 9.)

The Reformation, in abandoning the Papacy, might
have returned to the second of these systems, that is, to
Ecclesiastical Catholicism ; or to the first, that is, to
Evangelical Christianity.

In returning to the second, it would have made half

PUSEYISM EXAMINED.

the way. Ecclesiastical Catholicism is, iu effect, a
middle system — a via media, as one of the Oxford
Doctors has termed it, in a sermon which he has just
published. On the one hand, it approaches much to
Papacy, for it contains, in the germ, all the principles
which are there found. On the other, however, it
diverges from it, for it rejects the Papacy itself.

The Reformation was not a system of pretended

juste milieu. It went the whole way ; and rebounding

with that force Avhich God gives, it fell, as at one single

leap, into the Evangelical Christianity of the Apostles.

But there is now, Gircntlemen, a numerous and pow-
erful party in England, supported even by some Bishops,
(whose Charges have filled us with astonishment and
grief), which would, according to its adversaries, quit
the ground of Evangelical Christianity to plant itself
upon that of Ecclesiastical Catholicism, with a marked
tendency towards the Papacy ; or which, according to
what it pretends, would faitlifuUy maintain itself on
that hierarchical and semi-Roniish ground, which is,
according to it, the true, native, and legitimate founda-
tion of the Church of England. It is this movemeut
which is, from the name of one of its principal chiefs,
called Puseyism.

" The task of the true children of the Cathohc
Church," says the British Critic, (one of the journals
which are the organs of the Oxford party,) " is to un-
protestantize the Church." "It is necessary," says one
of these doctors,* " to reject entirely and to anathema-
tize the principle of Protestantism, as being that of a
heresy, with all its forms, its sects, and its denomina-
tions." " It is necessary," says another, in his posthu-
mous writings,! " to hate more and more the Reforma-
tion and the Reformers."

In separating tlie Cliurcli from the Reformation, this
party pretends to wish not to bring back the Papacy,
but to retain the Church in the juste milieu of Eccle-

* ^Ir. Palmer.

t Mr. Froude.

- ■»»i^t«*M«*^!^

PUSEYISM EXAMINED.

m effect, a
tlie Oxford
I he has just
[es much to
principles
lowever, it
self.

f pretended
I'ebounding

one single
e Apostles.
s and po^v-
le Bisliops,
ihment and
aries, quit
plant itself
1 a marked
icording to
n itself on

■which is,
lie founda-
movemeut
ipal chief:?,

i Catholic
e journals
" is to un-
says one
mathema-
that of a
lenomina-
is posthu-
lieforma-

ition, this
J Papacy,
3f Eccle-

siastical Catholicism. Howeverj^ the fact is not to be
disguised, that if it were forced to choose between
what it considers two evils, it would greatly prefer
Rome to the Reformation.

Men highly respectable for their knowledge^ tb^r
talents, and their moral character, are found among
these theologians. And, let us acknowledge it, the
fundamental want which seems to have decided this
movement is a legitimate one.

There has been felt in England, in the n^dst of all
the waves wliich now lieaye and agitate the Church, a
want of antiquity ; and men have sought a rock, firm
and immoveable, on wliich to plant their footsteps.

This want is founded in human nature ; it is also
justified by the social and religious state of the present
time. I myself tliirst for antiquity.

But the doctors of Oxford, do they satisfy, for tlh^^-
selves and others, these wants of the age ?

I am convinced of the contrary. What a juvenile
antiquity is that before which these eminent men pros-
trate themselves ! It is the young and inexperienced
Christianity of the first ages which they call ancient ;
it is to the child that they ascribe the authority of the
old man. If it be a question respecting the antiquity
of humanity, certainly we are more ancient than the
Fathers, for we are fifteen or eighteen centuries older
than they ; it is we who have the light of experience
and the maturity of gray hairs.

But no ; it is not respecting such an antiquity that
there can be any question in divine things. The only
antiquity to which we hold is that of the " Ancient of
days," (Dan. vii. 13,) "of Him who before the moun-
tains were brought forth, or ever He had formed the
earth and the world, even from everlasting to everlast-
ing is God." It is " He who is our refuge from age to
age," (Ps. xc. I, 2.) The truly ancient document to
which we appeal is that " "Word which is settled for
ever in Heaven," (Ps. cxix. 89,) and "which shall

/ '■ i .-'/ .

•i

PUSETISM EXAMINED.

stnnd forever," (Isaiah, xl. 8.) Behold, Gentlemen,
our antiquity.

Alas ! that which most afflicts us in the learned doc-
tors of Oxford, is that whilst the people who surround
them hunger and thirst after antiquity, they themselves,
instead of leading them to the ancient testimony of the
" Ancient of days," only conduct them to puerile no-
velties. "What novelties in reality, and what faded
^ novelties ! — ihsii purgatory, those human pardons, tho&e
images, those relics, that invocation of the saints, which
these doctors would restore to the Church.* What
immense and monstrous innovation that Rome to which
they would have us return !

Who are the innovators, I demand ? Those who
say as we do, with the eternal Word : " God hath be-
gotten us of His own will, with the word of truth,"
(Jas. i. 18,) or those who say as do the " Tracts for
the Times:" "Rome is our mother, it is by her that
we have been born to Christ." Those who say as we
do, with the eternal Word : " Take heed, brethren, lest
there be in any of you an evil heart of unbelief in de-
parting from the living Gor," (Ileb. iii. 12,) or those
who say, as do tlicso doctors : " In losing visible union
with the Cliurch of Rome, we have lost great privi-
leges, "f Certainly the doctors of Oxford are the in-
novators.

The partisans of Rome, that grand innovation in
Christendom, donotliorc deceive tlieinsclves ; they hail
in these new doctors, advocates of Romish novelties.
The famous Romisli Doctor AViseman writes to Lord
Shrewsbury : "We can coiuit certainly on a prompt,
zealous, and able co-o])eration to bring the Church of
England to obedience to tlio See of Rome. When I
read, in their clironohxrical order, the writings of the
theologians of Oxford, I se(> in the clearest manner
these doctors npproximaling from day to day our holy

Tracts for Tho Times, No. 90, Art. G. f British Critic.

Church,
our Pop
rites, on
saints, a
eyes, mo
our own

And
protestal
matter,
at bottoi
Church,
that whi
Such,
place in
men, so
trious.
to the -A
the pres<
And it
ments t
member
what w€
Gent!
have ne
astical
tion of ]
Christia
terns wl
Ther
tial ; it
which i
Ther
the firsi
because
or cons
' the ma
which

♦Lett

PUSEYISM EXAMINED.

■entlemen,

imed doc-
) surround
lemselves,
my of the
uerile no-
Iiat faded
ions, those
'nts, which
* Wliat
J to which

'hose who
i hath be-
of truth,"
Tracts for
7 her that
say as we
thren, lest
lief in de-
) or those
ible union
'cat privi-
rc the in-

vation in
tbey hail

novelties.

s to Lord

I prompt,

'hurch of'
Wlien I

gs of the
manner

our holy

Critic.

Church, both as to doctrine and good- will. Our Saints,
otir Popes, become more and more dear to them ; our
rites, our ceremonies, and even the festivals of our
saints, and our days of fasting, are precious in their
eyes, more precious, alas, than in the eyes of many of
our own people."

And the doctors of Oxford, notwithstanding their
protestations, do they not concur in this view of the
matter, when they say : " the tendency to Romanism is
at bottom only a fruit of the profound desire which the
Church, greatly moved, experiences to become again
that which the Saviour left her, — One."*

Such, Gentlemen, is the movement which is taking
place in that Church of England, which so many pious
men, so many Christian works, have rendered illus-
trious. Dr. Pusey has had reason to say in his letter
to the Archbishop of Canterbury : " upon the issue of
the present struggle depend the destinies of our Church."
And it is worth while for us to pause here a few mo-
ments to examine what party we ought to prefer, as
members of the ancient Church of the continent, and
what we have to do in this grave and solemn crisis.

Gentlemen, we ought to profess frankly that we will
have neither the Papacy, nor the via media of Ecclesi-
astical Catholicism, but remain firm upon the founda-
tion of Evangelical Christianity. In what consists this
Christianity when it is opposed to the two other sys-
tems which we rgect ? '

There are in it things essential and things unessen-
tial ; it is of that only which forms its essence ; of that
which is its principle, that I would here speak.

There are three principles which form its essence ;
the first is that which we may call its formal principle,
because it is the means by which this system is formed
or constituted ; the second is that which may be called
the material principle, because it is the very doctrine
which constitutes this religious system ; the thirdi I

* Letter of Dr. Fusey to the Arohbbhop of Canterbury.

PUSEYISM EXAinNED.

can the personal or moral principle, because it concerns'
the application of Christianity to the soul of each in-
dividual.

The formal principle of Christianity is expressed in

few words :

The TVoKD OP God, ONLY. .•

That is to say, the Christian receives the knowledge
of the truth only by the Word of God, and admits of
no other source of religious knowledge.

The material principle of Christianity is expressed
with equal brevity :

The Grace of Christ, only.

That 18 to say, the Christian receives salvation only
by the grace of Christ, and recognises no other meri-
torious cause of eternal life.

The personal principle of Christianity may be ex-
pressed in the most simple terms :

The Work op the Spirit, only.

That is to say, there must be in each soul that is
saved a moral and individual work of regeneration,
wrought by the Spirit of God, and not by the stmj^le
concurrence of the Church,* and the magic influencei
of certain ceremonies.

Gentlemen, recall constantly to your minds these
three simple truths :

The Word of Cod, oi^tY ; , , .

The Grtite of Christy only ;
The Work of the Spirit, only ;

and they will truly b^ " a lamp to your feet and alight
to your pjiths."

■ ' - ■ '■_'.''

♦The words which are used in the French ta^tu^onction dc
VEgliae^ and are employed to express that additional or concur-
rent influence which the Church is believed, by the PuseyitM, to
exert in r^geiieration by her mini8trationfl.--ivo<« hy the TV,

some

^•;.a»t'

PtTSETiSM E2tAMlNEt>.

e it concerns
of each in-
expressed in I

e knowledge
nd admits of

is expressed

Ivation only
other meri-

may be ex-

soul that is
sgeneration,
T the siteple
ic influencei

runds these

and alight

adjonctiondc
al or concur-
Pusentes, to
t the TV,

These are the three great beacons which the Holy
Spirit has erected in the Church. Their effulgence
should spread from one end of the world to the other.
So long as they shine, the Church walks in the light ;
as soon as they shall become extinct or even obscured,
darkness like that of Egypt will settle upon Christen-
dom.

But, Gentlemen, it is precisely these three funda-
mental principles of Evangelical Christianity which are
attacked and overthrown by the new system of Ecclesi-
astical Catholicism. It is not to some minor point, to
some doctrine of secondary importance that they direct
their attention at Oxford; it is to that which constitutes
the essence even of Christianity and of the Reformation,
to those truths so important that, as Luther said, '* with
them the Church stands, and without them the Church
falls." Let us consider them.

The formal principle of Evangelical Christianity is
this:

The Word op God, only.

He who would know and possess the Truth, in order
to be saved, ought to address himself to that revelation
of God which is contained in the Sacred Scriptures,
and to reject everything which is human addition,
everything which, like the work of man, is justly sus-
pected of being stamped with the impress of a deplorable
mixture of error. There is one sole source at which the
Christian quenches his thirst; it is that stream, clear,
limpid, perfectly pure, which flows from the throne of
God. He turns his lips away from every other fountain
which flows parallel with it, or which would pretend to
mix itself with it; for he knows that because of the
source whence these streams issue, they all contain
troubled, unwholesome, perhaps deadly waters.

The sole, ancient, eternal stream, is God; the new,
ephemeral, failing stream, is man: and we will quench

PUSEYISM EXAMINED.

our thirst but in God alone. God is for us, so full of a
sovereign majesty, that we would regard as an outrage,
and even as impiety, the attempt to put anything by the
side of His Word.

But this is what the authors of the novelties of Oxford
are doing. " The Scriptures," say they, in the Tracts
for the TimeSf " it is evident are not, according to the
principles of the Church of England, the Rule of Faith.
The doctrine or message of the Gospel, is but indirectly
presented in the Scriptures, and in an obscure and con-
cealed manner."* " Catholic tradition," says one of
the two principal chiefs of this school,f " is a divine
informer in religious things; it is the unwritten word.
These two things, (the Bible and the Catholic tradi-
tions,) form together a united rule of Faith. Catholic
tradition is a divine source of knowledge in all things
relating to Faith. The Scriptures are only the docuf
ment of ultimate appeal ; Catholic tradition is the autho-
ritative teacher."

" Tradition is infallible," says another doctor;! "*^^
unwritten word of God, of necessity, demands of us
the same respect which his written word does, and
precisely for the same reason, — ^because it is His word."
" We demand that the whole of the Catholic traditions
should be taught," says a third. §

Behold, Gentlemen, one of the most pestiferous errors
which can be disseminated in the Church.

Whence has Rome and Oxford derived it? Certainly
the respect which we entertain for the incontestable
science of these doctors shall not prevent us from
saying it: This error can come from no other source
than the natural aversion of the heart of fallen man for
everything that the Scriptures teach. It can be
nothing else than a depraved will which leads man to
put the Sacred Scriptures aside. Men first abapdon
the fountain of living waters, and then hew for them-

♦Tract 85.

f Newman, Lecture on ftomamsm.

:Keeble's Sermons.

i Palmer's Aids to Befi^cUw.

f ; i

PUSEYI8M EXAMINED.

sofuUofa
In outrage,
(ting by the

of Oxford
the Tracts
ing to the
le of Faith,
indirectlj
and con-
Lja one of
is a divine
tten word,
lolic tradi-
Catholic
all things
the docuf
the autho-

:tor4 "the
inds of us
does, and
His word."
! traditions

rous errors

Certainly
ontestable
: us from
aer sowce
n man for
t can be
is man to
'• abandon
for them-

>;i

selves, here and there, cisterns which will hold no
water. Here is a truth which the history of every
Church teaches in its successive falls and errors, as well
as that of every soul in particular. The theologians of
Oxford only follow in the way of all flesh.

Behold, then. Gentlemen, two established authorities
by the side of each other: The Bible and Tradition.
We do not hesitate as to what we have to do :

To THE Law and to the Testimony ! We cry with
the prophet : " K they speak not according to His
word, it is because there is no light in them : and behold
trouble and darkness, dimness of anguish ; and they
shall be driven to darkness." (Isa. viii. 20, 22.)

We reject this Tradition as being a species of Ration-
alism which introduces, for a rule in Christian doctrine,
not the human reason of the present time, but the
human reason of the times past. We declare, with
the Churches of the Reformation in their symbolical
writings, (Confessions of Faith,) that "the Sacred
Scriptures are the only judge, the only rule of Faith;"
that it is to them, as to a touch-stone, that all dogmas
ought to be brought ; that it is by them that the ques-
tion should be decided, whether they are pious or impi-
ous, true or false.*

Without doubt there was originally an oral tradition
which was pure ; it was the instructions given by the
Apostles themselves, before the sacred writings of the
New Testament existed. However, even then, the
Apostle and the Evangelist, Peter and Barnabas, (Gal.
ii. 13.) could not walk uprightly, and consequently
stumbled ^;^their words. The divinely inspired Scrip-
tures alone are infallible : the word of the Lord endureth
forever.

But, however pure was oral instruction from the
time that the Apostles quitted the earth, that tradition
was necessarily exposed in this world of sin, to be
little by little defaced, polluted, corrupted. It is for

Befloction.

•Formula of Agreement.

PUSEYISM EXAMINED.

this cause that the Evangelical Church honours and
adores, with gratitude and humihty, that gracious good
pleasure of the Saviour, in virtue of which that pure,
primitive type, that first Apostolic tradition, in all its
purity, has been rendered permanent, by being written,
by the Spirit of God himself, in our sacred books, for
all coming tin:^. And now she finds in those writings,
as we have just heard, the divine touchstone, which she
employs for the purpose of trying all the traditions of
men.

Nor does she establish concurrently, as do the doctors
of Oxford and the Council of Trent, the tradition which
iswritten and the tradition which is oral ; but she deci-
dedly renders the latter subordinate to the former,
because one cannot be sure that this oral tradition is
only and truly Apostolical tradition, such as it was in
its primitive purity.

The knowledge of true Christianity, says the Pro-
testant Church, flows only from one source,, namely,
from the Holy Scriptures, or, if you will, from the
Apostolic tradition, such as we find it contained in the
^vritings of the New Testament.

The Apostles of Jesus Chrish, — ^Peter, Paul, John,
Matthew, James, — ^peform their functions in the
Church today ; no one has need, no one has the power
to take their place. They perform their functions at
Jerusalem, at Geneva, at Corinth, at Berlin, at Paris ;
they bear testimony in Oxford and in Rome itself.
They preach, even, to the ends of the world, the remis-
sion of sins and conversion of the soul in the name of
the Saviour ; they announce the resurrection of the
Crucified to every creature ; they loose and they retain
sins ; they lay the foundation of the house of God and
they build it j they teach the missionaries and the min-
isters of the Gospel; they reguhite the order of the
Church, and preside in Synods which would be Chris-
tian. They do all this by the written Word which they
liave left us. Or rather, Christ, Christ himself, does it
bjr that Word, since it is the Word of Christ, rather

ms^

)nours and
icious good

that pure,

-, in all its

[ng written,

books, for
36 writing^
\, which she

litions of

the doctors
ition which
»t she deci-
he former,
tradition is
IS it was in

3 the Pro-
e^ namely,
I from the
ined in the

*aul, John,
IS in the

the power
mctions at

at Paris ;
3me itself,
the remis-
e name of
on of the
hey retain

God and
■ the min-
er of the
be Chris-
hich they
If, does it
3t, rather

PUSETISH EXAMINED. I J

tjian the word of Paul, of Peter, or of James. " Go
ye therefore, and teach all nations ; lo, I am witli you
always, even to the end of the world." (Matth. ^xviii*
19, 20.)

Without doubt, as to the number of their words, the
Aposles spoke more than they wrote ; but as to the
substance, they said nothing more than what they have
left us in their divine books. And if they had taught
by the mouth, as to the substance, differently or more
explicitly than they did by their writings, no one could
at this day be in a state to report to us, with assurance,
even one syllable of these instructions. If God did not
wi^ to preserve them in His Bible, no one can come
to His aid, and do what God Himself has not wished to
do, and what he has not done. If, in the writings more
or less doubtful, of the companions of the Apostles, or
of those Fathers who are called Apostolical, one should
find any doctrine of the Apostles, it would be neces-
sary, first of all, to put it to the trial, in comparing it
with the certain instructions of the Apostles, that is
with the Canon of the Scriptures.

So much for tlie tradition of the Apostles. Let us
pass from the times when they lived to those which
succeeded. Let us come to the tradition of the doctors
of the first centuries. That tradition is, without doubt,
of great value to us ; but by the very fact of its being
presbyterian, episcopal, or syuodical, it is no more
Apostolical. And let us suppose, (what is not true,)
that it does not contradict itself; and let us suppose,
that one Father does not overthrow what anotlier Fa-
ther has established, (as is often the case,) and Abelard
has proved it in his famous work entitled tlic *SVc et
Non, whose recent publication we owe to the care of
a French philosopher* ; — let us suppose for a mo-
ment, that one might reduce this tradition of the

* ■ 1 1 ir I II I -..-—.

*Ouvrages in^dit^s d* Abelard, published by Mr. Victor Cou-
sin. Paris, 1836. The Introduction to this work, upon the
history of Scholastic Philosophy in France, is a chef-d'auvrc.

ij2

ilftJSEVlSlrf EXAHnNED.

Fathers of the Church to a harmony similar to that
which the Apostolical tradition presents, the canon
which might be obtained thus could in no manner be
placed on an equality with the canon of the Apos-
tles.*

"Without doubt, — and we acknowledge it, — ^the de-
clarations of Christian doctors merit our attention, if it
is the Holy Spirit which speaks in them, that Spirit
ever living and ever acting in the Church. But we
will not, we absolutely will not allow ourselves to be
bound by that which, in this tradition and in these
doctors, is only the work of man. And how shall we
distinguish that which is of Gwl from that which is of
men, but by the Holy Scriptures ? " It r^nains," says
St. Augustine, "that I judge myself according to this
only Master, from whose judgment I desire not to
escape."! "^h® declarations of the doctors in the
Church are only the testimonies of the faith which
these eminent men had in the doctrines of the Scrip-
tures. They show how these doctors received these
doctrines ; they may, without doubt, be instructive and
edifying for us; but there is no authority in them
which binds us; All the doctors, Greek, Latin, French,
Swiss, German, English, American, placed in the pre-
sence of the Word of God, are, altogether, only dis-
ciples who are receiving instrucfion. Men of the first
times, men of the last, we are all alike upon the benches
of that divine School j and in the chair of instruction,
around which we are humbly assembled, nothing ap-
pears, nothing elevates itself, but the infallible Word of
God. I perceive, in that vast auditory, Calvin, Luther,
Cranmer, Augustine, Chrysostom, Athanasius, Cyprian,
by the side of our contemporaries. We are not " dis-
ciples of Cyprian and Ignatius," as the doctors of Ox-
fordj call themselves ; but of Jesus Christ. " We

Ui^

*Nitzsch, Protestantiche Theses.
+Retract. In Prol.
:j:Newinan on BomanLim.

r >

|ar to that

|the canon

lanner be

the Apos>

', — the de-
ition, if it
;hat Spirit
But we
|lves to be
in these
V shall we
hich is of
lins," says
ing to this
re not to
•s in the
ith which
the Scrip-
ved these
iictive and
in them
1, French,
a the pre-
only dis-
f the first
3 benches
Jtruction,
hing ap-
Word of
, Luther,
Cyprian,
ot "dig.
5 of Ox-
. "We

puseYism examined:

do not despise the writings of tiie Fathers," we say
with Calvin, " but in making use of them we remem-
ber always that all things are ours" (1 Cor. iii. 22) j
that they ought to serve, not govern us ; and that " we,
we are Christ's" (1 Cor. iii. 23), whom in all things,
and without exception, it behooves us to obey."*

This the doctors of the first centuries are themselves
the first to say. They claim for themselves no au-
thority, and only wish that the Word which has taught
them may teach us also. " Now that I am old," says
Augustine, in his Retractions, " I do not expect not to
stumble in word, or to be perfect in word ; how much
less when, being young, I commenced writing ?" f
" Beware," says he again, " of subjecting yourself to
my writings, as if they were Canonical Scriptures."J
" Do not esteem as Canonical Scriptures the works of
Catholic and justly honored men," says he elsewhere.
" It is allowed us, without impeaching that honor which
is due to them, to reject those things in their writings,
should we find such in them, which are contrary to the
Truth. I am, in regard to the writings of others, what
I would have others be in regard to mine."§ "All
that has been said since the time of the Apostles ought
to be retrenched," says Jerome, " and have no authority.
However holy, however learned, a man may be, who
comes after the Apostles, let him have no authority."||

"Neither Antiquity nor Custom," says the Confession
of the Reformed Church of France, "ought to be
arrayed in opposition to the Holy Scriptures ; on the
contrary, all things ought to be examined, regulated
and reformed according to them."

And the Confession of the English Church even
says, the doctors of Oxford to the contrary not^vith-
standing : " The Holy Scriptures contain all that is
necessary to salvation, so that all that is not found in
them, all that cannot be proved by them, cannot be

*Calv. Inst. Relig. Christ, fRetractions. tin ProL de Trinitate.
§Ad Fortunatianum. ||In Fsalm. Ixxxvi.- . .

'iaiV«l>4!t

PU8ETI3M EXAMINED.

)

f ■

III

required of any one as an article of faith or as necessary
to salvation."

Thus the Evangelical doctors of our times give the
hand to the Reformers, the Reformers to the Fathers,
the Fathers to the Apostles ; and thus forming, as it
were, a chain of gold, the whold Church of all ages and
of all people, shouts forth as with one voice to the God
of Truth, that hymn of one of our greatest poets :*

Parle seul a mon cceur, et qu'aucune prudence,
Qu'aucun autre Docteur ne m'explique tes lois ;
Que toute creature en ta sainte presence

S'impose le silence, , * ,^

Et laisse agir ta voix If < .

What then is Tradition ? It is the testimony of His-
tory.

There is a historical testimony for the facts of Chris-
tian history, as well as for those of any other history.
"We admit that testimony ; only we would discuss it,
and examine it, as we would all other testimony. The
heresy of Rome and of Oxford,— and it is that which
distinguishes them from us, — consists in the fact that
they attribute infallihility to this testimony as to Scrip-
ture itself.

Although we receive the testimony of History in that
which is true, as, for example, in that which relates to
the collection of the writings of the Apostles ; it by no
means results from this that we should receive this testi-
mony in that which is false, as, for instance, in the
adoration of Mary, or the celibacy of the priests.

The Bible is the Faith, holy, authoritative, and truly
ancient, of the child of God ; human Tradition springs
from the love of novelties, and is the Faith of igno-
rance, of superstition, and of a credulous puerility.

How deplorable but instructive, to sec doctors of a

*Comeille.

f Speak Thou alone to my heart, and let no other "Wisdom,
no other Doctor explain to me Thy laws ; let every creature be
silent in Thy holy presence, and let Thy voice speak 1

<fgl II till IM

fUSEYlSM EXAMINED.

Inece^sary

I give the

p Fathers,

ling, as it

. ages and

the God

bets :*

»y of His-

lofChris-
r history,
discuss it,
►ny. The
;hat which
I fact that
3 to Scrip-

ry in that
relates to
; it by no
this testi-
Je, in the
sts.

and truly
n springs
of igno-
ility.
tors of a

■ Wisdom,
reature be

Church called to the glorious liberty of the children of
God, and which reposes only on God and his "Word,
place themselves under the bondage of human ordi-
nances ! And how loudly does that example cry to us :
" Stand fast in the liberty wherewith Christ hath made
us ^ree, and be not entangled again with the yoke of
bondage." Gal. v. 1.)

All those errors which we are combatting come from
truths which have not been rightly understood. We
also believe in the attributes of the Church, of which
they speak so much ; but we believe in them according
to the meaning which God attaches to it, and our oppo-
nents believe in them according to that which men
attach to it.

Yes, there is one holy Catholic Church, but it is, as
the Apostles says, " The general assembly and Church
of the first-born, whose names are written in heaven,"
(Heb. xii. 23). Unity as well as holiness appertains
to the invisible Church. It behooves us, without
doubt, to pray that the visible Church should advance
daily in the possession of these heavenly attributes ;
but neither rigorous unity nor universal holiness, is a
perfection essential to its existence, or a sine qua non.
To say that the visible Church must absolutely be com-
posed of saints only, is the error of the Donatists and
fanatics of all ages. So also, to say that the visible
Church must of necessity be externally one, is the cor-
responding error of Rome, of Oxford, and of formalists
of all times. Let us guard against preferring the exte-
rior hierarchy, which consists in certain human forms,
to that interior hierarchy which is the kingdom of God
itself. Let us not permit that the form, which passes
away, should determine the essence of the Church ; but
let us, on the contrary, make the essence of the Church,
to wit, the Christian life — which emanates from the
"Word and Spirit of God, — change and renew the form.
The form has killed the substance, — here is the whole
history of the Papacy and of false Catholicism. The
substance vivifies the form, — here is the whole lii story of

laaai

PUSEYISM EXAMINED.

.^''

Evangelical Christianity, and of the true Catholic
Church of Jesus Christ.

Yes, I admit it — the Church is the Judge of contro-
versies judex controversiarum. But what is the
Church ? It is not the Clergy, it is not the Councils, still
less is it the Pope. It is the Christian people, it is the
faithful. "Prove all things, hold fast that which is
good." (1 Thess. v. 21), is said to the children of God,
and not to some assembly, or to a certain bishop ; and
it is they who are constituted, on the part of God,
^ judges of controversies. If animals have the instinct
'which leads them not to eat that wliich is injurious to
; them, we cannot do less than allow to the Christian this
(>/ \ instinct, or rather, this intelligence, which emanates
from the virtue of the Holy Spirit. Eveiy Christian,
(the Word declares it,) is called upon to reject "every
spirit that confesses not that Jesus Christ is come in the
flesh," (1 John, iv. 1 — 5) And this is what is essen-
tially meant, when it is said that the Church is the
judge of controversies !

Yes, I believe and confess it, — there is an authority
in the Church, and without authority the Church
cannot stand. 13ut where is it to be found ? Is it with
him, whoever he may be, that has the external consecra-
tion,|whethcr he possess or not theolological gifts, whether
he has received or not grace and justification ? Rome
herself does not yet pretend that orders save and sanc-
tify. Must then the children of God go, in many
cases, to ask a decision in things relating to faith, of
the children of this world ? What ! a bishop, from the
moment he is seated in his chair, although he may be
perhaps destitute of science, destitute of the Spirit of
God, and although he may perhaps have the world and
hell in his heart, as had Borgia and so many other
bishops, shall he have authority in the assembly of the
saints, and do his lips possess always the wisdom and
the truth necessary for the Church ?... No, Gentlemen,
the idea of a knowledge of God, true, but at the same
time destitute of holiness, is a gross supernaturalism.

« Sanctif;

xvii. 17)

[that autl

I not a ma

Gregory,

Irenaeus

with a p"

those mc

the worl

cession,

ministry

Rejec

from the

of the \

of him

things :

« What

(Luke :

is what

« You :

xvi.29^

That

who "

things

«W

most e:

Beh

true p

humai

God 1

receiv

Su
come
that^
Wei

:..«»*■■ *<

PUSETI8M EXAMINED.

[e Catholic

of contro-
'at is the
'uncils, still
|le, it is the
(t which is
•en of God,
pshopj and
•t of God,
the instinct
ijurious to
iristian this
emanates
Christian,
|ect "every
some in the
is essen-
irch is the

1 authority

le Church
Is it with

I consecra-

ifcs, whether

1 ? Rome
and sanc-
in many

faith, of

, from the

e may be

! Spirit of

^orld and

any other

Wy of the

3dom and

jntlemen,

the same

turalism.

' ** Sanctify them tlirough the Truth" says Jesus, (John,
xvii. 17). There is an authority in the Church, but
that authority is wholly in the Word of God. It is
not a man, not a minister, not a bishop, descended from
Gregory, from Chrysostom, from Augustine, or from
Irenaeus, who has authority over the soul. It is not
with a power so contemptible as that which comes from
tiiose men, that we, the ministers of God, go forth into
the world. It is elsewhere than in that episcopal suc-
cession, that we seek that which gives authority to our
ministry, and validity to our sacraments.

Rejecting these deplorable innovations, we appeal
from them to the ancient, sovereign and divine authority
of the Word of the Lord. The question which we ask
of him who would inform himself concerning eternal
things is that which we receive from Jesus himself :
" What is written in the Law, and how readest thou ?"
(Luke X. 26.) That which we say to rebellious spirits
is what Abraham said from heaven to the rich man :
" You have Moses and the prophets, hear them." (Luke
xvi. 29).

That which we ask of all, is to imitate the Bereans,
who "searched the Scriptures daily, whether these
things were so." (Acts xvii. 11).

" We ought to obey God rather than men," even the
most excellent of men, (Acts v. 29).

Behold, the true authority, the true hierarchy, the
true polity. The churches which men make possess
human authority-^this is natural. But the Church of
God possesses the authority of God, and she will not
receive it from others.

Such is the formal principle of Christianity ; let us
come now to its material principle, that is to say, to
that which is the body, the substance even, of religion.
We have announced it in these terms :

iiilV:' •»(■

«l

PXrSEYISM EXAMmED.

The Grace of Christ, only.

" Ye are saved by grace, through faith," says the
Scripture, " and that not of yourselves, it is the gift of
God ; not of works, lest any man should boast." (Eph.
ii. 8.)

Evangelical Christianity not only seeks for complete
salvation in Christ, but seeks it in Christ only, thus
excluding, as a cause of salvation, all works of his own,
all merit, all co-operation of man or of the Church.
There is nothing, absolutely nothing upon which we
can build the hope of our salvation, but the free and
viimeritcd grace of God, which is given to us in Christ,
and communicated by faith.

Now, this second great foundation of Evangelical
Christianity is equally overthrown by the modern
Ecclesiastical Catholicism.

The famous Tract, No. 90, which I hold in my hand
at this moment, seeks to explain in a papisticle sense
the Confession of Faith of the Church of England.

The 1 1th article of this Confession says : " That we
are justified by Faith only, is a most wholesome doc-
trine."

Behold the commentary of the new School of Oxford:
"In adhering to the doctrine that faith alone justifies,
we do not at all exclude the doctrine that works also
justify If it were said that works justify in the same
sense in which it is said that faith alone justifies, there
would be a contradiction in terms. But faith alone in
one sense justifies us, and in another, good works justify
us : this is all that is here maintained I.... Christ alone,
in one sense justifies, faith also justifies in its proper
sense ; and so works, whether moral or ceremonial
may justify us in their respective senses."

" There are," says the British Critic, " some Catholic
truths which are imprinted on the surface of the Scrip-
ture rather than eveloped in its profound meaning ;
such is the doctrine of justification by works." " The
preaching of Justification by Faith," says another doc-

tor of tl

by the j

moters c

by wor

never !

Justi

judicial

death o

it is 001

work o

<' Ju

"is a

Holy I

tween (

from si

calls tl

" radic

heretic

prevai'

all oc<

and m

teachii

those ^

which

Iki

found

trine i

"San

Godi

Justil

thed(

ofR'^

ofCli

of th

Chur

ford

PUSEYISM EXAMINED.

says the
the gift of
St." (Eph.

|r complete

1 o%, thus

bf his own,

lie Church.

which we

■free and

in Christy

vangelical
modern

n my hand
iticle sense
gland.
'" That we
some doc-

)f Oxford:
3 justifies,
vorks also
the same
fies, there
1 alone in
ks justify
ist alone,
s proper
remonial

Catholic
ie Scrip -
teaning ;
"The
her doc-

tor of this School, " ought to be addressed to Pagans
by the propagators of Christian knowledge ; its pro-
moters ought to preach to baptized persons justification
by works." — "Works, yes : but justification by them,
never !

Justification is not, according to these doctors, that
judicial act by which God, for the sake of the expiatory
death of Christ, declares that He treats us as righteous;
it is confounded by them, as well as by Rome, with the
work of the Holy Spirit.

*' Justification," says again the chief of these doctors,
" is a progressive work ; it must be the work of the
Holy Spirit and not of Christ. The distinction be-
tween deliverance from the guilt of sin and deliverance
from sin itself, is not scriptural."* The British Critic
calls the system of Justification by grace through faith
"radically and fundamentally monstrous, immoral,
heretical and anti-Christian." " The custom which has
prevailed," say again these doctors, " of advancing, on
all occasions, the doctrine of Justification explicitly
and mainly, is evidently and entirely opposed to the
teaching of the Holy Scriptures."! And they condemn
those who make " Justification to consist in the act by
which the soul rests upon the merits of Christ only."J

I know tliat the doctors of Oxford pretend to have
found here a middle term between the Evangelical doc-
trine and the Romish doctrine. " It is not," say they,
" Sanctification which justifies us, but the presence oif
God in us, from which this sanctification flows. Our
Justification is the possession of this presence." But
the doctrine of Oxford is at bottom the same with that
of Rome. The Bible speaks to us of two great works
of Christ ; Christ for us, and Christ in us. Which
of tliese two works is that which justifies us ? The
Church of Christ answers : The first. Rome and Ox-
ford answer : The second. When this is said, all is
said.

'Newman, on Justification. fTract 80.

{Ncwmuu, on Justification.

«i

:@»pf ■*»

'-^■*""'— -

;^'-

PUSEYISM EXAMINED.

And these doctors do not conceal it. They Inform
us that it is the system against which they stand up.
They declare to us that it is against the idea, that,
when the sinner " has by faith laid hold of the saving
merits of Christ, his sins are blotted out, covered, and
cannot reappear ; his guilt has been abolished, so that
he has only to render thanks to Christ, who has de-
livered him from his transgressions." — "My Lord,"
says Dr. Pusey to the Bishop of Oxford, " it is against

this system that I have spoken" Stop ! Do not tear

to pieces this Good News, which alone has been, and
will be in all ages, the consolation of the sinner !

Gentlemen, if the first principle of this new School
had for effect to deprive the Church of all light, this
second principle would have for its end to deprive her
of all salvation. " If righteousness come by the law,
then Christ is dead in vain. O foolish Galatians, who
hath bewitched you, that ye should not obey the truth :
received ye the Spirit by the works of the law, or by
the hearing of faith?" (Gal. ii. 21, iii. 2, 3.)

Men the most eminent for piety, have felt that it is
the source even of the Christian life, the foundation of
the Church, which is here attacked : " There is rea-
son," says the excellent Bishop of Winchester, who, as
well as several other Bishops, and particularly those of
Chester and Calcutta, has denounced these errors, in a
Charge addressed to his clergy, " there is reason to fear
that the distinctive principles of our Church would be
endan«^crcd, if men should envelop in a cloud the great
doctrine which sets forth the way in which we are
accounted righteous before God; if men doubt that the
Protestant doctrine of Justification by faith is funda-
mental ; if, instead of the sacrifice of Christ, the pure
and only cause for which we arc graciously received,
men establish a certain inherent disposition of sanc-
tifioation, and thus confound the work of the Spirit
within with the work of Christ without."

The School of Oxford pretends, with Rome and the
Council of Trent, "that justification is the indwelling

m us, 01
I by the B
" from eac
only one
Godl
absolves
from sin
Are t
The I
be just ]
image c
pardon
in the ]

,^i-'Pi»4Sl'jraBB

sy inform
stand up.
idea, that,
[he saving
ered, and
d, so that
o has de-
j Lord,"
is against
*o not tear
been, and
er !

w School
light, this
eprive her
y the law,
tians, who
the truth :
law, or by

; that it is

ndation of

re is rea-

r, who, as

y those of

frors, in a

ion to fear

would be

the great

h we are

»t that the

is funda-

the pure

received,

of sanc-

lie Spirit

3 and tlic
'dwelling

PUSEYISM EXAMINED.

in us, of God the Father and of the incarnate Word,
by the Holy Spirit, and that the two acts distinguished
from each other by the Bible and our theologians form
only one."* — What then ?

God 1. remits to the sinner the penalty of sin ; he
absolves him ; he pardons him ; 2. he delivers him
from sin itself; he renews him ; he sanctifies him. . ,

Are there not here two things ?

The pardon of sin on the part of God, would it not
be just nothing at all ? Would it not be simply but an
image of sanctification ? Or should one say that the
pardon which is granted to faith, and which produces
in the heart the sentiment of reconciliation, of adop-
tion, and of peace, is something too external to be taken
into the account ?

" The Lutheran system," says the British Critic, " is
immoral, because it distinguishes these two works."
Without doubt, it does distinguish them, but it does
not separate them. " See wherefore we are justi-
fied," says Melancthon, in the Apology for the Confes-
sion of Augsburg ; " it is in order that being righteous
we should do good, and begin to obey the law of God ;
see, here why it is that we are regenerated and receive
the Holy Spirit ; it is that the new life may have new
works, and new dispositions." How many times has
not the Reformation declared that justifying faith is not
an historical, dead, vain knowledge, but a living action,
a willing and a receiving, a work of the Holy Spirit,
the true worship of God, obedience towards God in the
most important of all moments. Yes, it is a living,
efficacious faith which justifies ; and these words effi-
cacious faith — which are found in all our Confessions
of Faith — are there for the purpose of declaring that
faith alone, without doubt, serves as a cause in the
work of justification, that alone, without doubt, it jus-
tifies, but that precisely because of this it does not rest
alone, that is to say, without its appropriate operations
and its fruits.

*Letter of Dr. Pusoy to tho Bishop of Oxford.

^■t-aoaBfs'. r

-"■•■ •' — irw 1 1

PUSEYISM EXAMINED.

;i J

■f'\

Behold, the grand difference between us and the Ox-
ford School. We believe in sanctification through jus-
tification, and the Oxford School believes in justification
through sanctification. With us, justification is the
cause and sanctification is the effect. With these doc-
tors, on the contrary, sanctification is the cause, and
justification the effect. And here are not things indif-
ferent, and vain distinctions ; it is the sic and the non,
the yes and the no. Whilst our creed establishes in
all their rights these two worksj the creed of Oxford
compromises and annihilates both. Justification exists
no more, if it depend on man's sanctification, and not
on the grace of God j for " the heavens," says the
Scripture, "are not clean in his sight," (Job xv. 15),
" and his eyes are too pure to behold iniquity," (Hab.
i. 13) ; but on the other hand sanctification itself can-
not be accomplished; for how could you expect the
effect to bo produced when you begin by taking away
the cause ? " Herein is love," says St. John, " not that
we loved God, but that He loved us ; we love Him
because he first loved us." (1 John, iv. 10, 19.) If I
might use a vulgar expression, I should say that Oxford
puts the cart before the korse, in placing sanctification
before justification. In this way neither the cart nor
the horse will advance. In order that the work should
go on, it is necessary that tliat which draws should be
placed before that which is drawn. There is not a
system more contrary to true sanctification than that ;
and, to employ tlie language of the British Critic, there
is not, consequently, a system more monstrous and im-
moral. What ! your justification, shall it not depend
upon the work which Christ accomplished on the cross,
but upon that which is accomplished in your hearts I
It is not to Christ, to liis grace, that you ought to look
in order to be j ustified, but to yourselves, to the right-
eousness which is in you, to your spiritual gifts I....
From this result two great evils.
Either you will deceive yourselves, in believing that
there is a work in you sufficiently good to justify you

PUSEYISM EXAMINED.

theOx-
•ough jus-
jstification
•n is the
hese doc-
^ause, and
|ngs indif-
the non,
•lishes in
'f Oxford
tion exists
I, and not
says the
b XV. 15),
7," (Hab.
tself can-
[xpect the
king away
"not that
love Him
19.) If I
lat Oxford
ictification
cart nor
>rk should
should be
! is not a
lan that ;
itiCf there
3 and im-
3t depend
the cross,
r hearts I
t to look
he right-
<s I....

ring tliat
Jtify you

before God j and then you will be inflated with pride,
that pride which the Scriptures say, " goeth before a
faU." Or you will not deceive yourselves, you wiU see,
as the Saviour says, that you are poor, and wretched,
and blind and naked ; and then you will fall into des-
pair. The heights of pride and the depths of despair,
these are the alternatives which the doctrine of Oxford
and of Rome bequeathes us. v

The Christian doctrine, on the contrary, places man

in perfect humility, for it is Another who justifies him;

and yet it gives him abundant peace, for his justifica-

€ cation, — a fruit of the " righteousness of God," (2 Cor.

V. 21) — is complete, assured, eternal. '■- - .^

III.

Finally, we indicate the personal or moral principle
of Christianity. We have announced it in these
words : —

The Work of the Spirit, only.

Christianity is an individual work ; the grace of
God converts soul after soul. Each soul is a world, in
which a creation peculiar to itself must be accomplished.
The Church is but the assemblage of all the souls in
whom this work is wrought, and who are now united
because they have but "one Spirit, one Lord, one
Father."

And what is the nature of this work ? It is essen-
tially moral. Christianity operates upon the will of
man and changes it. Conversion comes from the
action of the Spirit of God, and not from the magic
action of certain ceremonies, which, rendering faith on
part of man vain and useless, would regenerate him by
their own inherent virtue. " In Christ Jesus neither
circumcision availeth anything, nor uncircumcision,
but [to be] a new creature ;" (Gal. vi. 15.) " If through

'"'•r

Kumif*-

PUSEYISM EXAMINED.

the Spirit ye do mortify the deeds of the body, ye
shall live ;" (Rom. viii. 13.)

Now the doctors of Oxford, although there is a great
difference among them on this point, as well as on some
others, — some going hy no means as far as others, —
put immense obstacles in the way of this individual
regeneration.

Nothing inspires them with greater repugnance than
Christian individualism. They proceed by snythesis,
not by analysis. They do not set out with the princi-
ple laid down by the Saviour : " except a man be born
again, he cannot see the kingdom of God ;" but they
set out with this opposite principle : " all those who
have participated in the ordinances of the Church are
born again." And whilst the Saviour in all his dis-
courses excites the efforts of each individual, sa3dng:
" Seek, ask, knock, strive to enter in at the strait gate;
it is only the violent who take it by force ;" the Oxford
doctors say, on the contrary : "The idea of obtaining
religious truth ourselves, and by our private inquiry,
whether by reading, or by thinking, or by studying the
Scriptures or other books,.... is nowhere commanded in
the Scriptures. The great question which ought to be
placed before every mind is this : " Wliat voice should
be heard like that of the holy Catholic and Apostolic
Chui'ch?"*

And this individual regeneration by the Holy Spirit,
how shall it be accomplished, since the first task of
•Puseyism is to say to all, that it is already accom-
plished ; that all who have been baptised have thereby
been rendered partakers of the divine nature ; and that
to preach conversion again to them is contrary to the
truth ? " It is baptism and not faith," says one of these
doctors, "that is the primary instrument of justifica-
tion ;"f and we know that with them justification and
conversion are one and th" s,'.ne work. To prevent
the wretched from escaping from the miserable state in

- I -

"British Critic.

fNcwman, on Justification.

le body, ye

re is a great
' as on some
18 others,—
individual

:nance than
snythesis,
the princi-
an be born
;" but thej
those who
Church are
all his dis-
iJal, saying:
strait gate;
the Oxford
E" obtaining
Lte inquiry,
udying the
imauded in
)ught to be
oice should
I Apostolic

oly Spirit,
'St task of
ly accom-
-'c thereby
; and that
ary to the
le of these
justifica-
ation and
J prevent
c state in

ion.

rUSEYISM EXAMINED.

which they are, would not the best means be to per-
suade a poor man that he possesses a large fortune, or an
ignorant man that he has great science, or a sick man
that he is in perfect health ? The Evil One could not
invent a stratagem more fit to prevent conversion, than
this idea that all men who have been baptised by water
are regenerated.

Still more, these doctors extend to the Holy Supper
this same magic virtue. " It is now almost universally
believed," say they, in speaking of their Church, "that
God communicates grace only through faith, prayer,
spiritual contemplation, communion with God; whilst
it is the Church and her sacraments, which are the
ordained, direct, visible means for conveying to the
soul that which is invisible and supernatural. It is
said, for example, that to administer the Supper to infants,
to dying persons apparently deprived of their senses,
however pious they may have been, is a superstition ;
and yet these practices are sanctioned by antiquity.
The essence of the sectarian doctrine is to consider
faith, and not the sacraments, as the means of justifica-
tion and other evangelical gifts."*

What then, a child which does not possess reason and
which does not know even how to speak, a sick man
whom the approach of death has deprived of j)erception
and intelligence, shall they receive grace purely by the
external application of the sacraments ? The will, the
affections of the heart, have they no need to be touched
in order that man may be sanctified ? "NVhat a degrada-
tion of man and of the religion of Jesus Christ ! Is
there a great difierence between such ceremonies and
the mummeries and charms of the debased Hindoos or
of the African savages !

If the first error of Oxford deprives the Church of
light, if the second deprives her of salvation, the third
deprives her of all real sanctification. Without doubt,
we believe the sacraments are means of grace ; but they

*Tracts for the Times. Advertisement in Vol. IL

'a9*Rait:"*ww-

PtJSEYISM EXAMINED.

;t'.

I i

are only so when faith accompanies their use. To put
faith and the sacraments in opposition, as the Oxford
doctors do, is to annihilate the efficacy of the sacra-
ments themselves.

The Church will rise up against such fatal errors.
There is a work of renovation which must be wrought
in man, a personal or individual work ; and it is God
who performs it. " A new heart," saith the Lord,
" will I give you, and a new spu-it will I put within
you." (Ez. XXX vi. 26.)

By what right would they thus put the Church in
the place of God, and establish her clergy as the
dispensers of divine life ?

Then it would be of little consequence that a man
had led a dissipated life, and that the heart remains
attached to sin and the world ; would not a participa-
tion in the sacraments of religion suffice to put him in
possession of grace ? We are assured that already sad
consequences are manifested in the life of many of the
adherents of Oxford. . H

The system of Puseyism tends to lull the conscience
to sleep, by the participation of external rites : the
Evangelical system tends to awaken it without cessation.
The work of the Spirit, which is one of the grand
principles of EvangeUcal Christianity, does not consist
only in regeneration ; it consists also in a sanctification,
fundamental and universal. If, instead of permitting
ourselves to be enfeebled by trusting to human ordi-
nances, we have truly the Spirit of Christ within us,
we shall not suffiar the least contradiction to exist
between the divine law on the one hand, and our dis-
positions and actions on the other. "VVe shall not
content ourselves with abstaining from the grosser
manifestations of sin, but we shall desire that the very
germ of evil be eradicated from our hearts. We shall
love the Truth, and we shall reject with horror that sad
hypocrisy which sometimes defiles the sanctuary. We
shall not have in the communication of our religious
convictions that reserve which Puseyism prescribes :

« that w

shall pr

We shal

truths A

which si

From tl

a doctr

dangers

far froD

into th

King's

TheKi

light o1

in darl?

viii. 12

I r(

great

forth

reign

place

is sa

God

clouc

no 1(

seize

and

the

seqi

To put

Oxford

IQ sacra-

[l errors.

'tTought
It is God
[e Lord,
[t within

lurch in
as the

t a man

remains

larticipa-

t him in

ady sad

J of the

nscience
tes ; the
essation.
e grand
t consist
fication,
'mitting
n ordi-
thin us,
exist
)ur dis-
all not
grosser
le ver^'*'
"e shall
lat sad
We
ligious
ribes :

PtJSEYIS3I EXAMINED.

" that which shall have been told to us in the ear, we
shall proclaim on the house-tops." (Matth. x. 27.)
We shall not remain in a Church whose most sacred
truths we tample under our feet, eating the bread
which she gives us and lifting up the arm to strike her.
From the moment that we shall have discovered, that
a doctrine is opposed to the word of God, neither
dangers nor sacrifices shall prevent us from casting it
far from us. The work of the Spirit will carry light
into the most secret recesses of our hearts. " The
King's daughter is all glorious within." (Ps. xlv. 13.)
The King whom we follow has said to us : "I am the
light of the world : he that foUoAveth me shall not walk
in darkness, but shall have the light of life." (John,
viii. 12.)

I repeat again in closing. Gentlemen, the three
great principles of Christianity are these :

The Word of God, ONLY.
The Grace of God, only. •
The Work of the Spirit, ONLY.

I come now to ask you to apply to yourselves hence-
forth more and more these principles, and let them
reign supremely over your hearts and lives.

And why. Gentlemen ? Because everything that
places our souls in immediate communication with God
is salutary ; and everything that interposes between
God and our souls is injurious and ruinous. If a thick
cloud should pass between you and the sun you would
no longer feel its genial warmth, and might perhaps be
seized with a chill. So if you place between yourselves
and the Word of God the tradition and authority of
the Church, you will no longer have to do with the
Word of God ; that is to say, with a divine, and con-
sequently a powerful and perfect instrument ; but with

the word of man ; that is to say, with a human^ and
consequently a weak and defective instrument ; it will
have lost that power which translates from darkness
into light.

Or, if you place between the grace of God and
yourselves the ordinances of the Church, the episcopal
priesthood, the dispositions of the heart, works, grace
will then be no more grace, as St. Paul says. The
instrument of God will have been broken, and we shall
no longer be able to say, that " charity proceeds from
faith unfeigned," (1 Tim. i.) ; that "faith workeht by
love," (Gal. v.) ; "that our souls are purified in obey-
ing the truth," (1 Cor. i.) ; " that Christ dwells in our
hearts by faith," (Eph. iii.)

Man always seeks to return, in some way, to a
human salvation ; this is the source of the innovations
of Rome and of Oxford. The substitution of the
Church for Jesus Christ is that which essentially char-
acterizes these opinions. It is no longer Christ who
enlightens, Christ who saves, Christ who forgives,
Christ who comma d Is, Christ who judges ; it is the
Church, and always the Church, that is to say, an
assembly of sinful men, as weak and prone to err as
ourselves. " They have taken away the Lord, and we
know not where they have laid him." (John, xx. 2.)

The errors which we have indicated are, therefore,
practical errors, destructives of true piety in the soul,
a deprivation of God's influence, and an exaltation of
the flesh, although in a form, that " has the show of
wisdom in will-worship and humility." (Col. ii. 23.)
If they should ever obtain the ascendancy in the Church,
Christianity would cease to be a new, a holy, a spiritual,
a heavenly life. It would become an external affair of
ordinances, rites and ceremonies. This has been clearly
seen by the servant of God, whom we have already
quoted: "Finally," says Sumner, Bishop of Winchester,
" I cannot but fear the consequences that a system of
teaching, which confines itself to the external and
ritual parts of divine worship, while it loses sight of

their ini
have up
our Ch
brightei
of the ]
eminen
of days
true ai
of hesi
of filia
Gospel
our sai
any foi
of Go(
The
words.
Head,
and la
is this
aprec
the fri
Oxi
have
inclin
of th(
whicl
conv(
nothi
featu
that
of it
E
was
subi
botl
witl
all:

*(
Wii

-jIXJSS?'^'-

PUSEYISM EXAMINED.

[imani andt

k ; it will

darkness

G-od and

episcopal

rks, grace

lys. The
we shall

leeds from

lorkeht by
in obey-

11s in our

f^ay, io a
novations
n of the
ally char-
hrist who
forgives!,
it is the
> say, an
to err as
\ and we
XX. 2.)
herefore,
the soul,
Station of
show of
. ii. 23.)
Church,
'piritual,
affair of
a clearly
already
Chester,
stem of
lal and
sight of

their internal signification and the spiritual life, may
have upon the character, the efficacy and the truth of
our Church ; a system, which robs the Church of its
brightest glory, and, forgetting the continual presence
of the Lord, seems to depose Him from His just pre-
eminence ; a system, which tends to put the observance
of days, months, times and seasons, in the place of a
true and spiritual worship ; which subtitutes a spirit
of hesitation, fear and doubt, for the cordial obedience
of filial love ; a slavish spirit for the liberty of the
Gospel ; and which, indeed, calls upon us to work out
our sanctification with fear and trembling ; but without
any foretaste of the rest that remaineth for the people
of God, without giving us joy in believing."*

The universal Church of Christ rejoices to hear such
words. She beholds, with gratitude towards her divine
Head, the firmness, with which some bishops, ministers,
and laymen of England meet this growing evil. But
is this enough ? Is it enough to retain, on the edge of
a precipice, a Church and a people, hitherto so dear to
the friends of the Gospel ?

Oxford conducts to Rome ; Mr. Sibtliorp and others
have proved it. The march of Puseyism regularly
inclining, from Tract to Tract, towards the pure system
of the Papacy, demonstrates clearly enough the end to
which it tends. And even if it should not eftect a total
conversion to Popery — what signifies it, since it is
nothing else than the Popish system, (in its essential
features,) transferred to England ? It is not necessary
that the Thames should go to Rome to bear the tribute
of its waters : the Tiber flows in Oxford.

England owes everything to the Reformation. What
was she before the renovation of the Church ? Blindly
submissive to the Tudors, her forms of government,
both political and ecclesiastical, were superannuated,
without life and spirit ; so that in England, as in almost
all Europe, we might say, with a Christian statesman,

♦Chai'ge delivered by Ch. R. Sumner, D. D., Lord Bishop of
Winchester, 1841.

^awiJCSSswj!

PUSEYISM EXAMINED.

that " despotism seemed the only preservative against
dissolution."* The Reformation developed, in an admi-
rable manner, that Christian spirit, that love of liberty,
that fear of God, that loyal affection for the sovereign,
. that patriotism, those generous sacrifices, that genius,
that strength, that activity, which constitute the pros-
perity and glory of England. In the age of the
Reformation, Catholic Spain, gorged with the blood of
the children of God, fell, overthrown by the Almighty
Arm, and reformed England ascended, in her stead, the
throne of the seas, which has been justly termed the
throne of the world. The winds which engulphed the
Armada called up this new power from the depths.

The country of Philip II., wounded to the heart
because she had attacked the people of God, dropped
from her hand the sceptre of the ocean ; and the country
of Elizabeth, fortified by the "Word of God, found it
floating on the seas, seized it, and wielded it to bring
into subjection to the King of Heaven the nations of
the earth. It is the Gospel that has given to England
our antipodes.^ It is the God of the Gospel who has
bestowed upon her all that she possesses. If in those
distinguished islands the Gospel were to fall under the
united attacks of Popery and Puseyism, we might
write upon their hitherto triumphant banner : " Ioha-
BOD, the glory of the Lord is departed."

God has given the dominion of the seas to nations
who bear, every where, with them the Gospel of Jesus
Christ. But if, instead of the Good News of Salvation,
England carries to the heathen a mere human and
priestly religion, God will deprive her of her power.
The evil is already great. In India the Puseyite
missionaries are satisfied with teaching the natives
rites and ceremonies, without troubling themselves
about the conversion of the heart ; tlius treading closely
in the steps of the Roman Catholic Church. They

♦Archives of the House of Orange-Nassau, published at the
Hague, by Mr, Groen Van Prinsterer, Counsellor of State.
fNew Zealand,

[ive against
n an admi-
of liberty,
sovereign,
at genius,
the pros-
Lge of the
lie blood of
Almighty
stead, the
;ermed the
ulphed the
depths,
the heart
il, dropped
he country
, found it
t to bring
nations of
England
il who has
f in those
under the
might

PUSEYISM EXAMINED.

\ye

((

ICHA'

to nations
I of Jesus
Salvation,
iman and
jr power.
Puseyite
3 natives
emselves
g closely
. They

led at the
rate.

endeavor to counteract the efforts of evangelical mis-
sionaries, and disturb the weak minds of the natives, by
tc ling them that all those who have not received
Episcopal ordination are not ministers.

If England prove unfaithful to the Gospel, God will
humble her in those powerful islands where she has
established her throne, and in those distant countries
subjected to her sway. Do we not already hear a faint
rumor, which justifies these gloomy presentiments ?
The mother country sees her difficulties increase ;
unheard of disasters have spread fear and terror on the
banks of the Indus. From the chariot of this people
is heard a cracking noise, because impious hands have
changed the polebolt. Should England forsake the
faith of the Bible, the crown would fall from her head.
Ah ! We also, Christians of the continent and of the
world, would mourn over her fall ! We love her for
Christ's sake ; for His sake we pray for her. But if
the apostacy, now begun, should be accomplished, we
shall have nothing left for her but cries, groans and
tears.

What are the Bishops doing ? What is the Church
doing ? This is the general question.

If the Church of England were well administered,
she would only admit to her pulpits teachers who
submit to the Word of God, agreeably to the Thirty-
nine Articles, and banish from them all those who
violate her laws, and poison the minds of the youth,
trouble souls, and seek to overthrow the Gospel of
Jesus Christ.

A few Episcopal mandates will not accomplish this.
We undoubtedly believe that no power can take from
the Christian the right to " examine the Scriptures, and
to try the spirits whether they are of God." But we
do not believe in the supreme power of the Clergy: We
do not believe that the servants of a church may
announce to it doctrines which tend to overthrow it.
Did it not please the Apostles, the elders, and the whole
church to impose silence upon those at Antioch, who

•■ *J<V1WH" JtH! -

««f.1.a» .

PUSEYISM EXAMINED.

.if

wished to substitute, as they do now at Oxford, human
ordinances for the grace of Christ ? (Acts xv. 22.)
Since when, does a well constituted Church speak only
through isolated voices ? Shall the Annual Convoca-
tions of the Church of England remain always a vain
ceremony and an empty form ? If their nature cannot
be changed, shall not powerful remedies be applied to
counteract great evils ? Will not the Church be moved
in England, as formerly at Jerusalem ! Shall not the
" elder? and the whole Church" (Acts xv. 22) form a
Council which shall, as tradition tells us they did at
Nice, place the Word of God upon an elevated tlirone,
in token of its supreme authority, and, condemning and
cutting off all dangerous errors, render to Jesus Christ
and his ^Vord that sovereign authority, which usurping
hands are on the point of wresting from Him ?

But if t)ie Church still holds her peace, if she allows
her sacred foundations to be sapped in her Universities,
then (we say it with profound grief) a voice like that
of the prophet will be heard exclaiming : Woe to the
Church ! woe to the people ! woe to England !

Gentlemen, there are two ways of destroying Chris-
tianity ; one is to deny it, the other to displace it. To
pat the Chui'ch above Christianity, the hierarchy above
the Word of God ; to ask a man, not Avhether he has
received the Holy Ghost, but, whether he has received
baptism from the hands of tliose who arc termed suc-
cessors of the Apostles, and their delegates, — all this
may doubtless flatter the pride of the natural man, but
is fundamentally opposed to the Bible, and aims a fatal
blow at the religion of Jesus Christ. If God had
intended that Christianity should, like the Mosaic
system, be chiefly an ecclesiastical, sacerdotal and
hierarchical system, ho would have ordered and estab-
lished it in the New Testament, as he did in the Old.
But there is nothing like this in the New Testament.
All the declarations of our Lord and of his Apostles
tend to prove, that the new religion given to the world
is ''life and Spirit" and not a new system of priest-

mtrnm

>rd, human
XV. 22.)

speak only
Convoca-

^ays a vain
ure cannot

applied to
I be moved
all not the
22) form a
liey did at
ted tlirone,
mning and
!sus Christ
1 usurping
a ?

she allows
diversities,
e like that
Voe to the
i!

ing Chris-
ce it. To
'chy above
ler he has
s received
rmed suc-
— all this

man, but
ms a fatal
God had
B Mosaic
lotal and
nd estab-

the Old.
L'stament.
Apostles
he world
•f priest-

PUSEYISM EXAMINED.

•69

iiood and ordinances, "The kingdom of God" saitli
Jesus, '- cometli not with observation : neither shall
they say, lo here ! or lo there ! for behold the kingdom
of God is within you," (Luke xvii. 20—21.) "Tlie
kingdom of God is not meat and drink ; but righteous-
ness and peace and joy in the Holy Ghost," (Rom.
xiv. 17.)

Let us then attribute a divine institution and a
divine authority to the essence of the church ; but by
no means to its form. God has, undoubtedly estab-
lished the ministry of the word and sacraments, that is
to say, general forms, which arc adaptod to the universal
church ; but it is a narrow and dangerous bigotry,
which would attribute more importance to the parti-
cular forms of each sect, than to the spirit of Chris-
tianity. This evil has long prevailed in the Eastern
Church, [Greek,] and has rendered ''t barren. It is
the essence of the Church of Rome, and it is destroy-
ing it. It is endeavouring to insinuate itself into
every Church ; it appears in England in the Estab-
lished Church ; in Germany in the Lutheran, and even
in the Reformed and Presbyterian Church. It is that
mystery of iniquity, which already began to work in
the time of the Apostles. (2 Thes. ii. 7.) Let us
reject and oppose this deadly principle wherever it is
found. We are men before we are Swiss, French,
Englisli, or German ; let us also remember, that we
arc Christians before we are Episcopalians, Lutherans,
Reformed, or Dissenters. These different forms of the
CInuch are like the different costumes, different features,
and different characters of nations ; thp.t which consti-
tutes the man is not found in these accessories. Wo
must seek for it in the heart which beats luider this
exterior, in the conscience which is seated there, in the
intelligence wliieli there shines, in the will which there
actH. If we assign more importance to the Church
than to Christianity, to the; form than to the life, wo
rthall infallibly reap that whii;h we have sown ; we
shall soon have a Church composed of skeletons, clothed,
it may be, in brilliant garments, and ranged, I admit.

PUSEYISM EXAMINED.

in a most imposing order to the eye ; but as cold, stiflf,
and inmioveable as a pale legion of the dead* If
Puseyism, (and, unfortunately, some of the doctrines
which it promulgates are not, in England, confined to
that school,) if Puseyism should make progress in the
Established Church, it will, in a few years, dry up all
its springs of life. The feverieh excitement which
disease at first produces, will soon give place to languor,
the blood will be congealed, the muscles stifiened, and
that Church will be oidy a dead body, around which
the eagles will gather together.

All forms whether papal, patriarchal, episcopal, con-
sistorial, or presbyterian, possess only a human value
and authority. Let us not esteem the bark above the
sap, the body above the soul, the form above the life,
the visible Church above the invisible, the priest above
the Holy Spirit. Let us hate all sectarian, ecclesias-
tical, national or dissenting spirit; but let us love
Jesus Christ in all sects, whether ecclesiastical, national
or dissonting. The true catholicity which we have
lost, and which we must seek to recover, is that of
" holding the Truth, in love." A renovation of the
Church is necessary ; I know it, I feel it, I pray for it
from the bottom of my soul. Only let us seek for it
in the right way. Forms, ecclesiastical constitutions,
the organization of Churches, are important, — very
important. " But let us seek first the kingdom of God
and

(Matth. vi. 33.)

Let us then, Gentlemen, be firm and decided in the
Truth; and while we love the erring, let us boldly
attack the error. Let us stand upon the rock of ages, —
the Word of God; and let the vain opinions, and
stale innovations, wliich are constantly springing up
and dying in the world, break powerless at our feet.
"Two systems of doctrine," says Dr. Pusey, "have
now, and, probably, for the last time, met in conflict ;
the system of Geneva and the Catholic system." "We
accept this definition. One of the men who have most
powerfully resisted these errors, the Rev. Vf. Goodc,

his righteousness, and all these things will be
added unto us."

seemi
inten
naria

tae
beloi
C(
Engl
the
the

cold, stifF,
dead. If

> doctrines

onlined to
ress in the

dry up all
ent which

^o languor,
Tened, and
und which

copal, con-
iman value

above the
^e the life,
•iest above

ecclesias-
t us love
il, national

we have
is that of
on of the
)ray for it
seek for it
stitutions,
nt, — very
m of God
s will be

cd in the
LIS boldly
'f ages, —
ons, and
iging up
our feet.
', "have
conflict J
1." Wo
ive most
Goodc,

PUSEYISM EXAMINED.

seems to think that by the Genevan system, Dr. Pusey
intends to designate the Unitarian, Pelagian, latitudi-
narian system, which has laid waste the Church, not
only in Geneva, but throughout Christendom. "Accord-
ing to Romish tactics," says Mr. Goode, " the adver-
saries of the Oxford School are classed together under
tiie name that will renler them most odious ; they
belong, it is said, to the Genevan School.^

Certainly, Gentlemen, if the Unitarian School of
England and Geneva were called upon to struggle with
the semi-Papal School of Oxford, we should much fear
the issue. But these divines Avill meet with other
opponents in England, Scotland, Ireland, on the conti-
nent, and if need be, even in our little and humble
Geneva.

Yes, we agree to it; it is the system of Geneva,
which is now struggling Avith the Catholic system ; but
it is the system of the ancient Geneva ; it is the syj>teni
of Calvin and Beza, the system of the Gospel and the
Reformation. The opprobium they would cast upon
us we receive as an honor ; three centuries ago Genevp,
rose agninst Rome ; let Geneva now rise against Oxford.

"I suould like," says one of the Oxford doctors,!
" to see the Patriarch of Constantinople and our Areit-

*Tho Caso as It Ts.

fW. Piilincr'r Aids to Reflection, 1841. This work contains
some curious and, without doubt, authentic conversatinns, Avhieh
Mr. Pahner had at Geneva, in 1836, with difi'erent pastors and
)rofessors of tlio Academy and the Company. **J»fi/, '2ii. The
mblic professor of l)of>;matic Theology told mc, wiu-n I asked
lim what was the precise doctrine of the Company of Pastors at
that time, on the subject of the Trinity, 'Perhaps no tAvohad
exactly the same shade of opinion, that the p;reat majority would
deny the dtx'trino in the sch(thistic sense. — Amjust 4. A pastor
of the Company tohl me, " that of thirty-four members, \\o
thinks there are only four who would admit the doctrine of tho
Trinity.'" The author was almost as nuicli dissatisfied with the
Evan<5elical as with the Unitarian ministers. Jle reialf^ '\at one
of the former said to him, on the J2th of Anf>;ust ; "Von are lost
in tiie study of outward forms, mere W(.)rldly vanities : *' You an
a haby, a mere baby, he suid in English."

PUSEYIS3I EXAMINED.

bishop of Canterbury go barefoot to Rome, throw their
arms round the Pope, kiss him, and not let him go,
till they had persuaded him to be more reasonable ;"
that is to say, doubtless, until he had extended his hand
to them, and ceased to proclaim them heretics and
schismatics.

Evangelical Christians of Geneva, England, and all
other countries ! It is not to Rome that you must drag
yourselves, " to those seven mountains, on which the
woman sitteth, having a golden cup in her hand, full of
abominations" (Rev. xvii) ; the pilgrimage that you
must make is to that excellent and perfect tabernacle,
"not made with hands" (Heb. ix) ; that "throne of
grace, where we find grace to help in time of need."
(Heb. iv.)

It is not upon the neck of the " Man of Sin," that
you must cast yourselves, covering him with your
kisses and your tears ; but upon the neck of Him with
whom " Jacob wrestled, until the breaking of the day"
(Gen. xxxii.) ; of him, "who is seated at the right
hand of God in the heavenly places, far above all
principality, and power, and every name that is named,
not only in this world ; but also in that which is to
come." (Eph. v.)

Yes, let the children of God in the East and in the
"West arise, let them, understanding the signs of the
times, and, seeing that the destinies of the Church
depend upon the issue of the present conflicts, conflicts
so numerous, so different, and so powerful, form a
sacred brotherhood, and, with one heart and one soul,
exclaim, as Moses did when the ark set forward, "Rise
up, Lord, and let thine enemies be scattered, and let
them that hate Thee flee before Thee." (Num. x. 35.)

ii '

':'?

::»i

THE END.

Note. — This address was delivered before the Professors and
Students of the New Thcolofjical Seminary, at Geneva, at the
opening of the present session, on the fourth of October last, (1842,)
at the earnest request of a number of English Gentlemen who
were at Geneva, the last summer and autuam.

'^rff-^t

EXTRACTS

FROM LATE PUBLICATIONS;

RELATING TO THE

TRACTARIAN CONTROVERSY.

The Montreal Publishei* fearing that many signs indicate the
increase of the Tractarian Heresy, in this Province, hopes that
the following extracts may be useful to the Members of the
Anglican Church, numbers of which he trusts still glory in the
name of Protestants and are not ashamed of the Great Funda-
mental 7Vm</w contended for, at the Eeformation and sealed by the
blood of an army of Martyrs :

"Protestantism, as might be expected in a false religion, is
opposed not less to our perceptions of the beautiful, than of the
good and tme." — British Critic, No. i,xiv. p. 393.

" Such persons (as embrace Catholicism,) will be rescued from
the oppressive, arrogant, and insulting dominion of Protestant
superstition." — Ibid. p. 413.

" Our object is to unprotestanize the National Church." " As
we go on, we must recede more, and more from the principles, (if
any such there be,) of the English Keformation." — Ibid. July,
1841.

" The exemption by special gift from venial sin," (much more
from mortal) " is believed by most Catholics to be a privilege
appertaining to the Blessed Virgin." " We must abandon this
pious belief or the heresy advocated, &c. — Ibid., No. LXiv. p. 397.

♦' No one who has not fully mastered this great doctrine is
entitled to any opinion on the subject, which many, however,
treat in an off hand manner, which is perfectly startling, the

^^estion namely ; what is the full and legitimate development of
latholic doctrine on the E-altation and Intercessary powers of
the Blessed Virgin ?"

In a work published last Easter, (1842,) entitled, Devotions
relative to our Lord's Passiun, occurs the following passage :—

" Lord to thy grace my wenkness I commend.
And seek to know thee, my unfaiUng friend ;
When ruthless storms of sin are sweeping by,
0, at thy mother's suit grunt we may feel tiiee nigh."

On the Lutheran Doctrine of justification, which is the same as
that of the Church of England, laid down in her Eleventh
Article. " Whether any heresy has ever infected the Church so

>-^

EXTRACTS.

hateful ami unchristian as this doctrine, it is perhaps not neces-
sary to determine ; none certainly ever prevailed so subtle and
extensively poisonous." — Ibid.^ lxiv., p. 390.

The PoiJe s Supremacy and Purgatory are insinuated at pi 409
of the British Critic, for October last, and likewise an apology
for the honours paid in the middle ac^es to " Saints, and to the
mother of God ;" and there is a note upon the passage of "v\hich
the editor of the Irish Ecclesiastical Journal, (no low Church
publication) remarks, that " all comment upon it is superfluous,
unless piety and truth are departed from the Chux'ch of England.
Let any one, who is conversant with the writings of Romanists,
say, whether ho has ever seen a more daring attempt to justify
their impiety, a more reckless prostitution of truth, than this
fearful note. Is it then come to thi > that those who should be
the Guardians of our Church's purity, and the guides to Catho-
licity, are engaged in a deliberate and systematic attempt to
introduce amongst us the idolatry of Ro«ie in its grossest and
most audacious profaneness ?" For the poAvers conferred, by the
Apostolic Succession, on the Priesthood, see licinains of Eev.
R. H. Froudcr vol. iii.. p. 43.

1st. 'To admit or exclude* whom they Avill, from 'the mys-
terious communion called the Kingdom of Heaven. 2d. To
bless and intercede for those within this ' kin^rdom,' in a sense
peculiar to themselves. 3d. • To make 1 he Eucharistic bread
and wine the body and blood of Christ, in the sense in which our
Lord made them so. 4th. To enable others to perform this </rcrt<
miracle, by ordaining them with imposition of hands.' — See also
Tracts for the Times, No. iv. pp. 2, 7, and indeed throughout.

'Why should we talk so much of an EsfnblishmctU, and so
little ot an Apostolic Succession f

' By seperating from our communion, thev seperate them-
selves from THE ONLY CllUKClI IN 'THIS REALM,

WHICH HAS A RIGHT TO BE Qi:jTE SURE THAT
SHE HAS THE LORD'S BODY TO G1\'E TO THE PEO-
PLE.' — Tracts for the Times, No. iv., p. 5. The capitals are
copied from the Tract,

'The excellence and beauty m. the Services of the Breviary,' our
adversaries have appropriated 'to themsehcs a treasure, which
■was ours as much as theirs.'— p. i. &c., Tract, No. 75, also
Froude's remains. Vol. 1., pp. 305, 387, lS;o.

See Tracts, No. 8G, where the change, from the Mass to the
English Liturgy, is termed a ' withdrawal of our higher privi-
leges,' &c., pp. 25, 26. Also Newman's letin- to Dr. Fausselt, \,\).
46, 47. — The British Critic, in review of Tract No. 86, speaks of
" the richer banquet,' which is found in the ' depth and richness
of the ancient services.' The English Liturgy is styled lower
strains, befltting the Church's depressed condition.'

Will it bo credited, that the editor of the British Critic, holds
a Benefice at this very moment in the Church of England.

'-■* -.-SWdh

EXTRACTS.

*If it be pleaded that the leaders of the Tractarian party are
not responsible for the British Critic, we ask are they not res-
ponsible for the 90th Tract> of which, among many Bishops who
have denounced it, the Archbishop of Armagh maintains that it
" destroys the value of the articles as a standard of faith," and
the Bishop of Exeter that it is " by far the most daring attempt
that has ever been made by a Minister of the Church of England
to neutralize the distinctive doctrines of our Church, and to make
us symbolize with Rome."

" Those who wish to understand what is now going forward in
the Church of England, should read the account of the corres-
ponding movement in the days of Charles I., at vol. 1. chap.
VIII. of Mr. Hallam's masterly History of the English Constitution.

Wliat is Puseyism? an answer is furnished in the British
Critic in one of its numbers for February last.

" The very first aggression," say they, " of those who labour
to revive some degree at least of vital Christianity, .... must be
on that strange congeries of notions and practices, of which the
Lutheran doctrine of justification is the origin and representative.
Whether any heresy," the writer continues, "has ever infected
the Chui'ch, so hatel'ul and unchristian as this doctrine, it is per-
haps not necessary to determine, none certainly has ever prevailed
so subtle and extensively poisonous." So infamous, in fact, is the
doctrine, that the British Critic, " plainly expresses its convic-
tion,'' that " a religious Heathen would sustain a heavy loss " in
exchanging the "fundamental truth," that is, in Heathenism,
"ibr fundamental ei.or," — the doctrine of justification by faith
only.

Keasons, why every faithful Member of the Church of Erg-
land should discourage such Persons, and Societies, as incline to
the dangerous errors of the Tractarians.

1st. From their Doctrines they are DISSENTERS from the
United Church of England and Ireland, because in contradiction
to the 6th article of that Church, they make tradition the joint
rule of faith with holy Scripture. — (Tract lxxviii. page 2.) and
because they hold, that the power of making the body and blood
of Christ is vested in the successors of the Apostles. — Froude, vol.
1. p. 326.

2d. Any Church, or sect, holding the points of praying for the
dead, (Tract, vol. iii. p. 22,) of the intercession of the Virgin
Mary, (Tract lxxv., p. 80,); of justification preceding Faith,

•Tho Editor for a considerable period was the Rev Newman,

Vicar of St. Mary's Oxford, tlie real leader of the Tractarians, but on
severe strictures being made by the Board of Heads of houses of Oxford,
on tho 90th Tract, Mr. Newman resigned tlio Editorial chair to his
brother-in-law, tho Rev. ■ Keble, Vicar of Ilursley alluded to above,

but ho remained virtually the editor,— it is now understood that the soi-
dis:int Editor, has resigned from a similar cause, and that Mr. Newman
has again openly resumed the editorship. Tho Oxford tracts were dis-
continued, at tho request of the Bishop of Oxford, wlUch ho Jjentions in
Ills last cliargo.

EXTRACTS.

'■•,'

'V'

(Newman, p. 21,); and of deeming the mass to be the sacred, and
most gracious monument of the Apostles, (Newman to Fausett,
pp. 46, 47,) must be considered as an offset of the Church of
Rome, and being adherent to " a modified system of Popery,"
(Bishop Mant) as in DISSENT from the AngUcau Church as by
law established.

(Extracts from the recently published Bampton Lectures,
by the Rev. J. Garbett, Professor of Poetry in University of Ox-
ford, &c. " The professed character of this teaching, is not the
Christianity of the first and second centuries, os we lind it
recorded ; but that of the fourth century, a period of demonstrable
degeneracy, and hitherto accounted the precursor of the Papal
idolatries ; but which is now assumed as the true epoch for the
development of the Apostolic system. But even the theology of
that period, corrupt as it is, is not contemplated on its own prin-
ciples. In some points, such as the popular use of Scripture,
and the necessity of sacerdotal absolution, it is regarded with the
eyes of Rome ; and not only are the preferences of the system in
that direction, if opportunity should offer for their unobstructed
exhibition, but its logical development is Tridentino Romanism.
When a system, therefore, is offered to us, so scientifically con-
structed, the only mode to grapple with it, is to attack its first

principles If we suxTender the solo authority of Scripture as

the canon of truth, and justification by Faith only, as the true
exponent of the mode of salvation, all that makes the Church of
England what she is, is lost ; it may be a matter of time, or a
matter of convenience, of personal feeling, or a gi'eater or less
power of logical deduction, but the argumentative defence of her
reformed doctrine is rendered impossible — jou are brought at
once to the syf.tem of the fourth century, and, by inevitable pro-
gression, to the Christianity of Trent."— Preface xir.

Mr. Garbett, after remarking that "we must not permit our-
selves to look with a blind and undistiuguishing veneration

upon any one period of the Church whatsoever," (for which ho
assigns most convincing reasons from the Scriptures), proceeds to
say — "the decease of the Apostles was followed by an instant and
wide devolopement of corruptions. Evils immediately forced
tliomselvcs on men's notice, both in faith and practise, which Avcre

never theroafter, removed from the bosom of the Church This

is a painful subject, (in Avhich no mind would MilHngly dwell ;
and they are no judicious friends to the Fathers, or to the ages
which their talents illuminated and their holiness consecrated,
who shall challenge a stern scrutiny, by an indiscriminating
admiration. Holy though they were, they are not proof against
that dissection ot manners and doctrine which vigorous intel-
lects, not anti-patristioal in principle, nor originally irreverent of
antiquity, feel themselves driven to adopt ; and which they do
adopt unsparingly, ^vhen, not content with inciUcating a rational
respect, wo exact a religious obedience towards them."
"The doctrine of Justiticalioii, as laid down in those Tridon-

5««'r

EXTRACTS.

sacred, and
to Fausett,
Church of
lof PoiDery,"
Ihurch as by

Lectures,
rsity of Ox-
', is not the
wo find it
[enionstrable
'f the Papal
och for the
theology of
ts own prin-
f Scripture,
led with the
10 system ia
mobstructed
Romanism,
ifically con-
ack its first
scripture as
as the true
e Church of
f time, or a
jater or less
fence of her
brought at
(vittible pro-
permit our-

meration

)r which lie
proceeds to
instant and
tely forced
\\ hich weiiB

eh This

gly dwell ;
to the ages
onsecrated,
criminating
oof against
rous intel-
reverent of
?h they do
: a rational

ISC Tridon-

line decrees which are now held forth as the genuine expression
of the Catholic faith, was not to be found in the ancient Catholic
Fathers. We can trace its genealogy — ^we know who its parents
were — we can tell the day and hour when it was born. — It does
not come from Clement, or Ignatius, or Polycarp ; it comes not
from Irena?us, the disciple of him who taUced with John, nor
from the martyr Justin, nor from the great Athanasius, nor
from holy Augustine, -with his mind capacious of Divine truth ;
nay, the last of the Fathers of the Church, who, through Scrip-
ture, still held fellowship with the Apostles of Christ and the
primitive Church, in the darkest times, holy Bernard, utterly
repudiates it. Heathen metaphysics have as much to do with it
as the Gospel ; and as it is now held and defended by the Eomish
Church, it is the work of those speculative and scholastic heads,
under the influence of whose vast but perverted power, the study
of Scripture was banished from the schools. Holy writ grew
insipid by the side of dialetic fence, and metaphysical refine-
ment ; and the homely truths enunciated by our Lord, and
enforced, and expounded by the Apostles, gave way for three
centuries to the philosophy of Lombard and Aquinas."

lu a note Mr. Garbett adds, — " It is a formidable sign of the
times, that the new theology draws its stores and definitions
directly from those masters of the schools who were the great
corrupters of the Gospel theology, and gave a name and fixity to
what before were unacknowledged and unsystematized errors.
A more complete, not modification, but reversal of Church of i^
England theology, it is impossible to conceive."

Extract of a letter from the Rev. Thomas Frognall Dibdin,
D. D., Rector of St. Mary's, Bryanstone Square, to the Lord
Bishop of Llandaff :

" As far as I can collect and compare the numerous opinions
adoat upon the consequences of the toleration of the Oxford
Tracts, a crisis in our Protestant Church, may be said to be
approaching. I arrived in England from a four month's visit to
tlie Low Countries, and found my own Parish (Marylebone,) in
particular, excited and divided between the adoption of the white
or black gown in the pulpil. I came from the land where Papacy
may be said to be flourishing in all its childish and disgusting ^'■'
varieties, to witness what seemed to me to be a struggle to renew
many of its absurdities. I had thought that the block gown had
well and ably done its duty for two centuries, and that we might
as well leave the surplice in tlie quiet possession of the Roman-
ists, and with the Clergy of our respective cathedrals. One
innovation leads to another, and without being the slave of blind
submission to " ordinances," which savour rather of man than of
(lod, I may be allowed to enter my unalterable protest against
changes which, though perhaps unessential in themselves, lead to
the disturbing of other matters of direct vital importance. The
congregation are divided, if not distracted, by this variety ; for
both cannot be right.

m-'-fstm^'

'il"<

48 . ,

EXTRACTS.

\i t

A i

•'Qiiamvis ille n'lger quam^'is tu candidus esset."
They may still retain an affection for the Protestant Church,'
but they must be prepared for other changes ; an altar crowded
with priests, candlesticks with tapers to light the sun, crosses,
genuflexions, and all the flutter of gossamer robes. My Lord,
even these are little mischevious compared Avith the doctrine
which has been delivered from the pulpit by a surpliced preacher,
— by one who dares to receive the pay of a Protestant clergyman, ;
while inculcating some of the most audacious dogmas of Rome. -
In the afternoon sermon of Christmas-day the congregation of.....
were deliberately told that *' the body of Christ had been as abso-
lutely upon the altar-table of the communion, as it appeared to
the shepherds in the manger ;" in other words, transubstantia-

tion in its most flagrant character ! I know that this is trae

and what do the Romanists say — without disguise — in open day?
*' You are doing our business tvell at Oxford. You are sending
out skirmishers and light troops to prepare for the charge of our

heavy cavalry." My Lord, do not believe that this movement is

confined to our own shores. I heard enough at Bruges, and
Malines to open the eyes of my understanding ; and to convince
me that a simultaneous movement was in contemplation. It was
even affirmed that auricular confession was tolerated at Oxford ;
and, that " the University was at length beginning to open its
eyes."

It was intended that extracts should have been given of the charges of the
different English, Irish, and Colonial Bishops, as also of the United States,
who have, within the last few years, passed tnell deserved censures on the
heresies treated of in these pages, which, under the cloak of upholding
the UnUy of the Church, assume a right to question all the vital truths of
the Protestant faith — but, the limits prescribed to the Publisher will not
permit. In conclusion, the attention of the Christian Public, is called to
the evident tendency of these dangerous doctrines, viz : Under the above
pretence, to unchristianize, and hand over to the " tmcovenanted mercies of
God," all those who follow not in these slippery paths, which lead back to
that labyrinth of errors, from which the Church of Christ was rescued by
Luther, Calvin, and kindred spirits I

The efforts now making by these specious and subtile enemies of the
Church of Christ, are strcmtous and comprehensive ; no expense, no mis-
representations are spared; the minds of youth are especially sought to bt»
led away; school-books; stories for the young ; indeed, every department of
juvenile literature, are now tainted with this deadly venom; therefore, in
conclusion, parents, Sunday School teachers, and all those interested in the
immortal welfare of the rising generation, are affectionately, and earnestly
entreated to teware, lest through a want of caution and enquiry, they
become guilty of perverting the minds of those, entrusted to their care,
through the medium of books which are daily issuing from the press, con-
taining, under specious and alluring titles, the seeds of abundant and soul-
destroying error I

Montreal, 22d April, 1843.

'■^:,i'^

ctidus esset."

the Protestant Church,

ges : an altar crowded

light the sun, crosses,
imer robes. Mv Lord,
ared with the doctrine
by a surpliced preacher,
a Protestant clergyman,
cious dogmas of Rome.
r the congregation of.....
Christ had been as abso-
inion, as it appeared to
■ words, transubstantia-

rtow that this is tme

disguise — in open day?
brd. You are sending
•e for the charge of our
e that this movement is
nough at Bruges, and
iding ; and to convince
contemplation. It was
is tolerated at Oxford ;

beginning to open its

given of the charges of the
also of the United States,
deserved censures on the
' the cloak of upholding

stion all the vital truths of
to the Publisher will not

ristian Public, is called to

les, viz : Under the above
" uncovenanted mercies of

paths, which lead back to
of Christ was rescued by

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Ll^g^Q -

//9^/9

\ _.. J

id svibtlle enemies of the
sive ; no expense, no mis-
ire especially sought to bu
deed, every department of
adly venom ; therefore, in
all those interested in the
ectionately, and earnestly
aution and enquiry, they
entrusted to their care,
uing from the press, con>
ids of abundant and soul-

-^^^^