«c. <<ccc: <«cc 
 
 Clc <ae«CIj OflO 
 
 CcsCoc 
 
 a. CSCC 
 
 C CS.C 
 
 r.ccc 
 
 •:<fCc- 
 cc <c c 
 
 jiX.-C'.' **SC. 
 
 -<< cr- «ji 
 
 cc cc-«p 
 
 CgCC «3; 
 Cic cc-«fipc 
 
 I cc cc^cc; 
 
 C_ C C .«SGC 
 
 <~ cccc«@r: 
 
 
 XC-CC 
 
 ~cco 
 
 _.3^cc: 
 
 CSCCC 
 
 cc c«cm* 
 
 <ccc_«: 
 
 ■ .<cccoc~ 
 
 LIBRARY OF CONGRESS. 
 
 ^L 
 
 
 
 2 
 
 ■2. 
 
 f UNITED STATES OP AMERICA. t\ 
 
 I <CC 
 CCC 
 
 <<CCC 
 d c 
 
 <§KC 
 
 <S£C 
 
 v c <ccc«rc: 
 r .-ccesc.cg 
 
 _rc:<3c 
 
 "" " ■ C c<3CJ' "~ 
 
 _. <C « 
 
 ZZ c coe 
 
 J C"<X:: - 
 -C <i«£c* 
 ':«ir~ Crcs: ■'-< 
 
 ^1_ 
 
 ■•iCsC; 
 
 ■-<£. < 
 
 ^:.**Zl 
 
 <?<: 
 
 ^CITcc 
 
 *CCC 
 
 ..cc. 
 
 CC < 
 
 n #CL_ 
 
 ■■ c^c 
 
 4CCT < ^ < 
 
 
 <cc 
 
 c c 
 
 " c c 
 
 ~cc ■■'« 
 
 c'c. < 
 
 cc :..c 
 ". cc c 
 
 cccr 
 
 p c CX 
 
 ' <C< : < 
 
 <3 c 
 cc c 
 
 CCr c 
 
 < C 
 "O c 
 C <C 
 
 < <2 
 
 c < 
 
 • o;< 
 
 cc «c 
 <c <Z 
 
 I ;«Cc 
 sec <: 
 
 ■ ccc c 
 
 ■ <lCC 4 
 
 " <c * 
 
 nc"c;< 
 
 CC' 'C< 
 
 -cp<c r . 
 
 C < .■■<: 
 
 
 
■ c 
 
 C3 « 
 
 c < 
 
 cslc 
 
 c:c 
 
 
 ^Cl 
 
 *_ 
 
 J-A CC CCC 
 
 -"C < Of-. .<,< C 
 
 IC <£ CCC 
 
 He- d "C<C 
 
 «3rcc ccc« 
 C3T::.a:;.'.<2:< < 
 
 CCC ' 
 
 o Core 
 
 r_. ccc 
 c ore 
 r: d;c 
 ccc 
 
 cz; c~< 
 cr ?<s c 
 
 CC< 
 
 ,c_C( 
 
 CC 
 
 d : cc 
 
 :c ccc 
 
 . ~i .« c 
 
 OtgC;"; 
 
 <«*r «r~' 
 
 dec: cx 
 
 
 ■■<tv c 
 
 CC < 
 ague 
 
 C ' < 
 
 H. <k C C C < 
 
 ICC «o*c 
 
 dec <oo& 
 CCA OO 
 
 ' <C_C-.e oc 
 
 < ; C<rc ■<- 
 <'Cf( GT'd 
 
 «0 
 
 sec: 
 
 CI cc 
 
 <Cc cc 
 
 CcC 
 
 . CI c< 
 
 ■ dec 
 CcC 
 
 CC 
 
 c c 
 C C 
 
 CCC ■ 
 
 ccc 
 ore 
 
 cc i- 
 
 ccc 
 cccc 
 
 £ .ccc ccec c3H.<c 
 
 ^ CCC .*CCC c <3C < C • 
 
 occ :«&cc«! cxd ■ 
 
 ■ CC :C'.'C£ CK • 
 •■^C.CCKCC C<CC 
 
 CCC '.CCC'" CcC ■■ 
 
 . cc c ■ <cfccck:' cC^ 
 ccc *cccc«c Cjx 
 
 ' CC: c . ^KC<HT" 'Ccc <L 
 
 ecsre * ccc - :<y< 
 
 '< «C imSSZ: C« l 
 z. <ccj'.-<ac:-<:*. ■'< i 
 d ■«K3cac: . CCc 
 .. c- «^c<3c; ■ c« 
 Ogc c «£': «t: : c cc ^ 
 
 CCCC <&<3C C€r 
 
 - cc am ;«cr: 
 c cc 
 
 XT Cc 
 
 _jcc c cc 
 ~:<2c - ' ccc : c-cc 
 
 :• <7:^C <Tc 
 
 :; .<j«c -*- -- 
 . CC 
 
 Z C C 
 U'C C CfC : 
 'CCJ: OC c 
 ,---< c <?^c 
 i< c c 
 _C£~C <w<< 
 
 • ; c ^ S etc 
 
 w Cere c*,#- , 
 
 C <3 
 
 <TC 
 
 C : <f < C «r^ 
 
 ■-'•■ -^R- 
 
 cc iG&m 
 cc <»- ^ 
 
 CC "Cjcc ^ 
 
 _C 
 
 CC? 
 
 rcr <i 
 
 Cc« 
 
 cc c^rar-.^c 
 
 • CC 2 
 
 cc cicc-3k 
 
 :cc c < 
 
 cc cz«c ^ 
 
 Cccc^ 
 
 cc: d-tcic. «i 
 
 c: c c m 
 
 VcC. <Z"c«; * 
 
 «CC(f c* 
 
 1 
 
 c c 
 ccc 
 
 c c 
 
 CC 
 
 CC 
 
 L Q c 
 
 ,- c c 
 
 cc 
 
 ^ c c 
 
 >,C CJC 
 ^. cc Cc> 
 -->« c<c 
 
 C' c c 
 br* ? ( C<^5 
 
 — .cc ,ccc«< 
 Ccc OtS&c 
 
 ^V- . cu- C< <St' ■•■■ ( 
 .-p CC<jd< 
 
 <^cc c, c><: ccxgc^c: 
 <to.,:x:;c^c.^^<c: 
 
 C: cc. v C (CC^^ « 
 
 lcc< • ccccc 
 
 jc<c . cccaos 
 rcc- ctccc 
 3 c ■ ccc*a®<c"C 
 cccc '. c r c^cc^ : ?.c.c; 
 TcCc-'<vCX«C^C 
 __ c-c<: c" <c«r«3*«3. <: 
 
 - ' -C-:v ^C-c*35Cf/ . 
 
 ^■■c-: C^cagC^:<<^c-w 
 
 C CoC4C«c:^^ cm 
 C'Ccc«sMrc><r> c c < 
 
 <3 c 
 
 cc 
 
 c c 
 
 . cc c 
 
 . CC, C 
 ' cc 
 
 C« r ' c 
 
SERMON 
 
 DELIVERED 
 
 AT THE CONSECRATION 
 
 THE RIGHT REVEREND STEPHEN ELLIOTT, D. 1), 
 
 FOR THE DIOCESE OF GEORGIA, 
 
 In Christ's Church, Savannah, February 28th, 1841, 
 
 BY THE RIGHT REV. WILLIAM MEADE, D. D. 
 
 ASSI6TAXT BISHOP OF VIRGINIA. 
 
 WITH AN APPENDIX, ON THE RULE OF FAITH ; IN WHICH THE OPINIONS OF THE 
 
 OXFORD DIVINES, AND OTHERS AGREEING WITH THEM, ON THE SUBJECT OF 
 
 TRADITION, ARE CONSIDERED ; AND SOME OF THE CONSEQUENCES 
 
 THEREOF SET FORTH. 
 
 c. 
 
 WASHINGTON : 
 
 PRINTED BT J. AND G. S. GIDEON. 
 1841. 
 
EX 5^ 37 
 • M^-2 54-Z 
 
 In compliance with custom, the following letter from the Bishops and other ministers 
 present, requesting the publication of this sermon is here prefixed. It is needless to inform 
 the reader, that for the sentiments contained in the appendix and notes, the author alone is 
 responsible. 
 
 Savannah, Masch 1, 1841. 
 
 Right Rev. and Dear Sir : 
 
 We feel deeply grateful to you for the " godly counsel " contained in your sermon de* 
 livered yesterday morning on occasion of the consecration of the Bishop of Georgia. Be* 
 lieving that its general circulation would tend to the edification of the church, and desiring 
 for ourselves, its possession in a more permanent form, we affectionately request you to fur* 
 nish us with a copy for publication. 
 
 L. SILLIMAN IVES, 
 C. E. GADSDEN, 
 STEPHEN ELLIOTT, Jr, 
 EDW. NEUFVILLE, 
 JOS. R. WALKER, 
 PAUL TRAPIER, 
 WM. H. BARNWELL, 
 C. C. PINCKNEY, Jr. 
 THEODORE B. BARTOW, 
 GEO. B. WHITE. 
 
SERMON. 
 
 These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, 
 that thou mayest know, how thou oughtest to behave thyself in the house of God — which 
 is the Church of the living God — the pillar and ground of the truth. — 1st Epis. to Timo. 
 3d chapter, Hth and 15th verses. 
 
 The Apostolic epistle from which our text is taken, was addressed to 
 Timothy, one of Paul's own sons in the faith, while tarrying at Ephe- 
 stis, where he had been left to perform some important duties. 
 
 St Paul had himself spent a considerable time at Ephesus, establish- 
 ing the church and ordaining ministers, to carry on the work which he 
 had begun. More ministers being wanted, and authority needed to set 
 certain things in order, instead of writing to the elders already there as 
 a body to do what was required, he commissioned his son Timothy who 
 though comparatively young, (probably between thirty and forty years 
 of age,) was yet so ripe in wisdom, and so eminent for holiness, that " no 
 man must despise his youth." This same Timothy was so esteemed 
 by the Apostle, that in several of his letters to the churches, he intro- 
 duces his name, as though uniting in them with equal authority, calling 
 him, " his brother," " his workfellow," saying in one place, " he 
 worketh the work of the Lord even as I do, let no man despise him." 
 In this epistle he requests Timothy to do the same thing at Ephesus, 
 which himself had before done there and elsewhere, and which the 
 other Apostles had done in the different churches. It would seem from 
 this, that superior authority for certain purposes was not confined to those 
 on whom Christ laid his hands, or to him who by lot took the bishop- 
 
tic, from which Judas fell, or to him (the awthor of our text) who by 
 a most wonderful conversion and ordination, was made an Apostle by 
 our Lord. 
 
 Though equal gifts and as high an authority in all things may not 
 have been given to any others, still very great authority and peculiar 
 offices were assigned to some others — as for instance to Timothy at 
 Ephesus, and to Titus in Crete. 
 
 It is believed by us, that there never was a time, when there were not 
 different orders of ministers in the christian church, as there had been 
 by divine appointment in the Jewish. So thought our English 
 reformers, who say in the preface to our ordination services, " that from 
 the Apostles' times, there have been three orders of ministers in Christ's 
 church, bishops, priests, and deacons." 
 
 Some of those who question this uninterrupted succession of different 
 orders have expressed the belief, that for a short time after the Apostles 
 were withdrawn from the government of the church, or rather while 
 they were gradually disappearing, a different method was adopted among 
 those whom they ordained, and that perfect equality prevailed. They 
 acknowledge, however, that the result of the experiment was so fatal to 
 good order, that a return to the Apostolic plan became necessary, and 
 that some were appointed to take the chief government, as the Apostles 
 were at the first, although not endowed with all the extraordinary gifts 
 which were poured out on them. Is there not, however, a strong pre- 
 sumption against this (saying nothing of the want of historical proof) 
 in the great improbability, that the Apostles, knowing how the divine 
 head of the church had so long governed it on a different plan among 
 his ancient people the Jews, and having been witnesses to the fact that 
 he had set up the new dispensation on that different plan, should have 
 silently permitted a change to one which was destined so soon to prove 
 ineffectual and injurious? 
 
 Let these few sentences suffice to show our view of the authority on 
 which that office rests, unto which we are about to admit a beloved 
 brother this day, and concerning whose duties and fearful responsibilities 
 it is our part to speak before this assembly. 
 
 Believing, as we do, that Timothy was one of those who formed the 
 second link in that chain of rulers in the church of Christ, which be- 
 ginning with the Apostles has come down to our day, we must regard 
 himself and his office with deep interest, and if there be any instruc- 
 
tions given him as to his duty in office, by one of those first called, con- 
 secrated and inspired of the Lord, how gladly should those who are now 
 called to the like ministry, receive the same, and how faithfully should 
 they be used on such an occasion. 
 
 Now, such is the document from which our text is taken, and from 
 which we purpose to draw our sermon, almost exclusively. 
 
 If any one asks for an account of the powers and duties of those who 
 came after the Apostles and succeeded to all the authority which was 
 requisite, to the good government of the church, we refer them to the 
 things which Timothy and Titus were commanded to do, as the very 
 best which can be given ; and we would add, that these were things 
 which they could not do, without usurping very high authority, except 
 such authority were given them. 
 
 Most valuable, indeed, is this portion of God's word, worthy to be 
 added, as it soon was, to those other scriptures which given by inspira- 
 tion were so profitable for all the needs and purposes of God's Church. 
 
 If there be any amongst men who think of the Episcopal office, as 
 one merely of authority and dignity, having certain imposing ceremo- 
 nies to perform, whereby to magnify itself, but being little engaged in 
 the ordinary duties of the ministry, let him read the epistles to Timothy 
 and Titus, and there see what our office is. 
 
 And if there be any of us who are unwilling to measure our authority, 
 and regulate our lives, and discharge all the duties of our office, by this 
 rule, woe be unto us; for if our office be a continuation of his, then what 
 was said to him was meant for us. And as no priest or deacon, with- 
 out peril to his soul, must refuse any duty belonging to his order, so 
 must no bishop withdraw from such duties as were enjoined on Timo- 
 thy, as he would make full trial of his ministry, and be accepted with 
 that faithful man of God. 
 
 Having thus introduced the subject of this day's service, let me now, 
 in humble dependence upon the Great Bishop above, endeavor, for my- 
 self and my brethren in the episcopate present, (joining as it were our 
 hearts and voices in one,) to say something concerning the manner in 
 which a bishop should behave himself in the house of God, which is 
 the church of God — the pillar and ground of the faith. 
 
 What words are these, my friends ? What solemn thoughts do they 
 awaken in the mind ! — How a man is to behave himself in the house of 
 God ; not in the house of a ruler ; not in the palace of a king, but in 
 
the very house of God ! Ah, who will venture into that house ! Who 
 shall teach another how to behave in that house ! 
 
 The church of the living God is the house of God. In it are many 
 servants holding different offices, the lowest being very high. How can 
 one holding the very highest, and entrusted with so many sacred duties, 
 behave himself aright, so as to please the Great Master ? Who w r ill even 
 undertake it ? 
 
 I do not wonder that, in primitive times, so many fled from the office, 
 and that, for so long a period, the awful service of consecration began 
 with a solemn protest against the fearful duty put upon the trembling 
 man about to be consecrated.* What! have the chief care of the house 
 of God — the church of the living God — the very pillar and ground 
 of the truth, put upon us, as though by our neglect it might suffer 
 and decay ; and thus, not merely the pillar of truth, but the very ground 
 on which the pillar stands, should sink, and truth itself be swallowed up 
 with the ruins of the temple ! Awful thought ! Who would venture 
 to be even a doorkeeper in that house, except necessity were laid upon 
 him, and a w T oe awaiting him if he dared to refuse? Who, but for that 
 necessity, would not rather take his station with the strong blind man 
 of old in the idol-temple, and heaving up the mighty pillars thereof, be 
 crushed with the thousands under its ruins, than expose his soul to such 
 imminent hazard ? 
 
 But it must be. This work is to be done* Some must do it, what- 
 ever be the peril. Let us see how it is to be done. 
 
 That I may not err, let me faithfully select from St. PauPs inspired 
 directions to Timothy, a few of those things which are important in the 
 behaviour of a bishop in the house of God. 
 
 I. In the first place, it might perhaps be expected that I should begin 
 with those things which afe peculiar to the episcopal office — I mean the 
 duties of supervision and ordination, which are so evidently set forth in 
 these epistles, and which some think we regard as by far the most im- 
 portant. But we rather choose the order of God's appointment, as set 
 forth in his word. There we find that there are duties belonging to the 
 episcopal office common to all of God's ministers, which are more im- 
 portant, and usually precede and prepare for those just mentioned. 
 Those who succeed to Paul and Timothy in the duties of ordination 
 and government, must first like them be examples to the clergy in all 
 
 * Nolo Episcopari. 
 
things, and especially must give themselves continually to prayer and 
 the ministry of the word, as all the Apostles did. 
 
 It is worthy of observation that St. Paul, in each of his epistles to 
 Timothy, places his office of preacher first : " Whereunto I am ordained 
 a preacher and an apostle, a teacher of the Gentiles in verity and truth." 
 Again, in the second epistle, after speaking, as before, of the glorious gos- 
 pel of Christ, he says, " whereunto I am appointed a preacher, and an 
 apostle, and a teacher of the Gentiles." To preach the unsearchable 
 riches of Christ was his first duty and highest honor. For this, neces- 
 sity was laid upon him, yea, a woe awaited him if he preached not the 
 gospel. See how solemnly he charges Timothy before God and the 
 Lord Jesus Christ : " Preach the word ; be instant in season and out of 
 season ; reprove, rebuke, exhort, with all long-suffering and doctrine. 
 Till I come, give attendance to reading, to exhortation, to doctrine. 
 Take heed to thyself and the doctrine ; continue in them : for in so do- 
 ing, thou shalt both save thyself and them that hear thee." 
 
 Whether we regard the conduct of St. Paul himself, as to preaching, 
 or his directions to Timothy and Titus, or the practice of the primitive 
 bishops, or what is written of the episcopal office in the early ages, it 
 was eminently a pastoral office, and those who executed it were them- 
 selves to feed the people with knowledge and truth. They were the 
 chief pastors of churches, having other ministers to aid them in the va- 
 rious and weighty duties of office. 
 
 Any arrangement which would seriously interfere with this relation ; 
 which would dispense with the duty of preaching, on the part of the 
 bishop, or make him cease to be chief preacher among the brethren, (if 
 God give the ability,) must be a departure from the original institution, 
 and cannot be pleasing to God. 
 
 The Apostles themselves, though the then known world was before 
 them as their wide field of labor, were preachers and pastors to the 
 churches, and not merely rulers over the other clergy. So may it ever 
 be with the chief officers in the church of him who was always going 
 about doing good, and preaching to lost sinners. 
 
 The different circumstances of the church in different ages and coun- 
 tries must, I know, somewhat modify this relation. In our own coun- 
 try, for instance, where our congregations are few in number, compared 
 with the surface over which they are scattered, the episcopal office must 
 partake more of the itinerant missionary than of the settled pastoral 
 
s 
 
 character. We trust, however, that, in God's good providence, the fields 
 of our labor may be continually decreasing in size, (though increasing 
 in fruitfulness,) and giving ample occupation to the husbandmen, until 
 the church shall be again more like itself in primitive times, when even 
 bishops were exhorted to " neglect none of their flock, not even men 
 servants or maid servants, but to call them all by their names."* 
 
 We feel bound to insist on the duty of our bishops being much given 
 to the ministry of the word, because we sometimes see a disposition to 
 undervalue this appointment of Heaven — this great instrument of con- 
 version and salvation which our Lord and his Apostles wielded so 
 mightily in the temple and synagogue, the house and the street, the 
 field and the mountain, and which the great enemy of the church had 
 once well nigh wrested out of its hand, (a) 
 
 * St. Ignatius to Polycarp. 
 
 (a) In the 12th century, a certain writer (Matthew Paris by name) complaining of the 
 condition of religion in England, " that faith waxed cold, and scarce seemed to sparkle, 
 being almost brought to ashes," says, " that the monks and friars did wholly neglect the 
 preaching of God's word, and for that cause, he pretends that a devised epistle was sent from 
 hell to the holy fraternity, wherein Satan and all the company of hell did send thanks to 
 the whole ecclesiastical order, that whereas in nothing they were wanting to their own 
 pleasures, they suffered, by their neglect of preaching, such a number of souls under them 
 to go to hell, as no ages past had seen the like. And Robertus Gallus, reputed a famous 
 preacher in those times, amongst certain visions of his own, shows us that in those days 
 there was scarce any blood or life remaining in the members of the church, as the doctrine 
 which was the soul and life of the church, was altered and decayed. " I did pray, (saith he,) 
 on my knees, with my face towards Heaven, neere to the altar, at St. James, at Paris, on 
 the right hand ; and I saw in the air before me, the body of the only high priest, clad in 
 white silken robes, and his backe was towards the Easte, with his hands lifted up towards 
 the West, as priests usually stand while they say masse. I did not see his head ; and be- 
 holding wishly whether he were altogether without a head or no, I saw her head, leane and 
 withered, as if it had been all of wood, and the spirit of the Lord said, ' This signifyeth the 
 state of the Roman church.' " ( Via Devia, page 549.) 
 
 The above is taken from an old and excellent writer of the 1 6th century, Sir Humphrey 
 Lynde, who, in the year 1630, wrote a work on the differences between the Church of Rome 
 and of England, entitling his work, which was in two parts, Via Tuta, Via Devia. It has 
 been printed, by order of the Society for the distribution of tracts, in defence of the United 
 churches of England and Ireland. A copy of it was sent, some years since, in its fourth 
 edition, to each of the bishops of the United States. It appears to be a work of great labor, 
 learning, and fidelity, and would bear re-publication in the present day. 
 
 The following remarks on preaching are from Bingham's Antiquities : " St. Chrysostom, 
 on the words < He must be apt to teach,' says : " St. Paul converted the world, not so 
 much by his miracles as by his continual preaching, and, therefore, a bishop must be able 
 
A better test of the spiritual condition of the church, we believe, is 
 not to be found, than the manner in which this duty is performed. In 
 this, as in other things, it will be like priest like people ; and, therefore, 
 
 to exhort by sound doctrine, that is, to preserve his flock and overthrow his enemies ; for 
 unless he be such an one, all is lost. For he that knows not how to oppose the enemy, 
 and captivate every thought to the obedience of Christ, and pull down the vain imagina- 
 tions of men, as he knows not how to teach according to sound doctrine, so he ought to be 
 far from the teaching throne, where it is observable that he calls the bishop's throne (an 
 elevated place in the ancient churches) the teaching throne, because preaching sound doc- 
 trine was so necessary a part of the bishop's office that he could not be without it. St Am- 
 brose, also, describing the office of a bishop, does it chiefly by styling it the office of teach- 
 ing. St. Cyril also calls the office of bishop the dignity and office of preaching. When 
 Maximus, bishop of Antioch, was degraded for his heresy, he was said to " be removed 
 from the throne of teaching" — that is, from the episcopal office, of which preaching was a 
 special ingredient. Some would have excused themselves from preaching, by saying that 
 they would teach the people by their example. To which, St. Jerome replies, " that a 
 bishop's innocent conversation, without preaching, did as much harm by its silence, as it 
 did good by its example ; for the barking of the dog is as necessary as the shepherd's staff,, 
 to terrify and beat off the wolves." 
 
 As to the frequency of sermons, Bingham informs us that they had frequently two or 
 three sermons preached in the same assembly — first by the presbyters, and then by the 
 bishop, who usually, when present, closed up this part of the sermon with his paternal 
 exhortation. When two or more bishops happened to be together in the same assembly, 
 it was usual for several of them to preach, one after another, reserving the last place for 
 the more honorable person. The sermons were sometimes extemporaneous and sometimes 
 written. Their length varied from ten minutes to an hour, according to the number of 
 preachers, or the subject. (See chap. 4, book 14.) 
 
 How different this testimony of the Fathers from the opinion of one of the Oxford tract 
 writers. In the 87th tract we have these words : " Not that we would be thought entirely 
 to depreciate preaching as a mode of doing good : it may be necessary in a weak and lan- 
 guishing state ; but it is the characteristic of this system, as opposed to that of the church, 
 and we fear the undue exaltation of an instrument which, to say the least, the Scripture 
 has never much recommended. And if, indeed, from Revelation we turn to the great 
 teachers of morals which have been in the world, we shall be surprised to find how little 
 they esteemed it useful to their purpose. The exceeding jealous apprehension of rhetoric 
 which Socrates evinces is remarkable, as shown throughout the Gorgias. Nor does it ever 
 seem to have occurred to the sages of old as a means of promoting morality ; and yet some 
 of them, (as Pythagoras and Socrates,) made this purpose, viz : that of improving the prin- 
 ciples of men, the object of their lives : and the former was remarkable for his mysterious 
 discipline and the silence he imposed ; the latter for the mode of questioning, which may 
 be considered as entirely an instance of this kind of reserve in teaching." (See page 75.) 
 Our impression, we confess, was different not only as to the respect which Scripture shows to 
 preaching, but as to the use made of it by many of the antient orators and teachers. The read- 
 er may examine for himself. The tract writer differs from the Fathers in this instance, at least. 
 
10 
 
 should the bishop learn to execute this office well, that by example he 
 may teach his brethren to do likewise. 
 
 Thus much hare we said, and less surely we could not say, as to the 
 duty resting upon a bishop to behave himself well in the house of God, 
 as a preacher, and pastor, that he may do his part towards rendering- it 
 the pillar and ground of the truth. As to what he shall preach, and to 
 whom he shall preach, we reserve what we have to say, for the close 
 and application of the sermon. 
 
 II. In the next place, I would allude to a department of the Epis- 
 copal office, which though less frequently exercised, and not so imme- 
 diately connected with the conversion of souls, is yet of high import- 
 ance. 
 
 I allude to the part he has to take in choosing, ordaining, and ruling, 
 the other orders which are appointed for the work of the ministry, and 
 the edifying of the body of Christ. In this, while they have great need 
 of council and help, such as the church in our day has provided, and 
 such as perhaps the Apostles themselves may not have dispensed with ? 
 yet are they mainly responsible to the great head of the church who 
 has laid upon them this heavy charge. While, in this they should 
 never wish to magnify their office beyond God's appointment, seeing 
 they would only increase their danger and condemnation, neither mus& 
 they shrink from any duty imposed, since they must answer for every 
 talent given into their hands. As they should ever delight to follow 
 their master's example, and in spirit and labors of love be the servants 
 of servants, so neither must they through indolence or cowardice sur- 
 render, or neglect to exercise such authority as God has given them for 
 edification and not destruction. God being the God of order and not of 
 confusion, hath established throughout all his works a principle of sub- 
 ordination in order to good government. As in the human body their 
 are various members, having various offices and differing in honor, a 
 head ruling over all, so in the domestic circle, so in the army, so in the 
 navy, so in the state, and in all the multiplied relations of life and com- 
 binations of society, there must be inferiors and superiors, and usually 
 one head over all. When God says let every soul be subject to the 
 higher powers, for the powers that be are ordained of himself, does he 
 exclude the church? Is that so perfect — are all the ministers and mem- 
 bers thereof so meek and lowly, as not to need the operation of this 
 
11 
 
 principle ? Does not the history of God's church, and of mankind 
 teach the contrary, and show that it is so necessary to have superior au- 
 thority vested somewhere, that if it be not given it will be taken. Some 
 will lead, and usurped authority is not only odious in itself, but is oft- 
 times most tyrannical; whereas, that which is ordained and regularly 
 conferred, is more readily submitted to, and for the most part more 
 mildly executed. We think that the great head over all the church has 
 appointed that there should be under him various heads to the different 
 divisions of the grand whole, doing what Timothy and Titus did in 
 Ephesus and Crete* And what was it that they did by virtue of their 
 office? Confining ourselves to the letter of instructions given to Timo- 
 thy as we proposed, we find that he was directed to warn against false 
 doctrine, and charge those who had introduced idle controversies about 
 trivial matters, that they desist and teach no other doctrine, than he had 
 delivered them ; that is, what he calls " the glorious gospel of the blessed 
 God," " the faithful saying, worthy of all acceptation that Christ died for 
 sinners," and " that charity which is the end of the commandment, out 
 of a pure heart and of faith unfeigned." Moreover, he must not only 
 rebuke those already ordained, who taught otherwise, but the things 
 which he had heard of Paul before many witnesses, the same he must 
 commit to faithful men, who shall be able to teach others also. 
 
 He must do this with great care, and " see that he lay hands suddenly 
 on no man," lest he become partaker of the sins of those whom he per- 
 mits to rush uncalled and unprepared into the service of the sanctuary. 
 The character and qualifications of those whom he may ordain, are set 
 forth most minutely and faithfully, in the 3d chapter of this first epistle, 
 and ought often to be read by every bishop. Sundry directions are also 
 given as to the manner in which he should entreat, reprove, and warn 
 those in office, and how he should act towards other members of the 
 church, all of them showing the higli authority and weighty responsi- 
 bility of his office, and well calculated to make him cry out, " who is 
 sufficient for these things ?" We shall only add on this subject, that we 
 can never read these directions, regarding them as the measure of au- 
 thority, and rule of duty to all God's chief ministers in every age — we 
 can never think of the Episcopal office, as it has existed in every age 
 and land — as it exists now in our own and mother country, invested 
 with its peculiar authority and influences, without regarding it as one of 
 the most mighty instruments for good ever placed in the hands of man, 
 
12 
 
 though, of course, liable to be perverted to no little evil to the churcb 
 of God. 
 
 III. Having thus briefly alluded to the two great divisions of duty 
 in the Episcopal office, we proceed, as was intimated in the opening of 
 our discourse, in the way of practical application, to show how a bishop 
 should behave, and preach and govern in the house of God. 
 
 In the first place, since example is ever more powerful than precept, 
 and a good life is the most impressive sermon, let me say to you my broth- 
 er, as the Apostle did to Timothy, " take heed to thyself," and as he said 
 in another place, "keep thyself pure." Think not that the high office 
 with which thou will be invested this day, will, of itself, ensure thy purity. 
 
 Thou must take heed to thyself, and keep thyself pure by a more 
 diligent use than ever of those same means by which thou hast already 
 attained that thou hast. All danger is not past. Even that Apostle 
 who had been lifted up to the third Heavens, must keep under his 
 body, lest having preached to others himself be cast away. Timothy 
 must flee youthful lusts and follow after righteousness. An increase of 
 godliness does not always accompany the act in which we are about to 
 engage this day ; but, on the contrary, unhappy changes for the worse 
 have been known sometimes to follow after. All do not humble them- 
 selves the more, because exalted to high places in the house of God, as 
 they ought to do. Rendered giddy by their elevation some fall. One, 
 who from a lowly state was raised to the triple crown (a crown no 
 where promised in the word of God,) has left this sad record of himself. 
 " When I was an humble preacher of the gospel, I had a good hope 
 for my soul; when they made me cardinal, I began to fear; but since 
 this crown has been on my head, I utterly despair." 
 
 God preserve thee my brother from such a downfall. Thy safety is in 
 fear. "Let him that thinketh he standeth, take heed lest he fall." But 
 if thou wilt only do as thine elder brother Timothy was exhorted, and 
 doubtless did, be strong in the grace of the Lord Jesus Christ, and thou 
 shalt not fall, but from this hour shalt rise higher and higher, until thou 
 shalt reach that throne, and that crown, which God has prepared for thee 
 in Heaven. 
 
 But notonly to thyself must thou take heed, but to the doctrine— that 
 it be of the Lord — as thou would save both thyself and those that hear 
 thee. 
 
13 
 
 The word of God is the great instrument of conversion and sancti- 
 fication, stronger than the hammer, sharper than the sword, to break and 
 pierce the hard heart of man. In the use of it, study to show thyself ap- 
 proved unto God — a workman that needeth not be ashamed — rightly 
 dividing this word of truth. If any man speak let him speak as the 
 oracles of God, not merely as to the matter but as to the manner and 
 emphasis with which he speaks ; frequent, where they are frequent ; 
 urgent where they are urgent ; crying aloud, when they cry aloud. Let 
 doctrines, ordinances, duties, all have their due attention and no one of 
 them be magnified to the detriment of others, (b) As however some 
 
 (Z>) In opposition to the views of the Romish Church on the sacraments, the writer be- 
 fore adduced (Sir Humphrey Lynde) says, it is agreed on both sides, that the sacraments 
 of the new law were instituted by Christ (for he only hath authority to seal the charter, in 
 whose authority only it is to grant it.) Now as Princes seales, confirm, and warrant their 
 deeds and charters, so do the sacraments witness unto our consciences, that God's promises 
 are true and shall continue forever. Thus doth God make known his secret purposes to the 
 church. First he declareth his mercies by his word, then he sealeth it and assureth it by his 
 s acraments. "In the word we hear his promises,- in the sacraments vjesee them.'''' This is in 
 accordance with the scriptures and the articles of our church. We are born again of the 
 W ord — heard and believed. We become partakers of a divine nature by believing the pre- 
 cious promises of God's word. In the sacraments we see the very same precious truths in 
 a most impressive form, whereby God further assures us of his love, and thus they become 
 " certain sure witnesses, and effectual signs of grace, and God,s good will towards us, by 
 the which he doth work invisibly in us and doth not only quicken, but also strengthen and 
 confirm our faith in him." (See article 25th.) 
 
 The gospel is the glad tidings of great joy, that Christ hath tasted death for all men, and 
 obtained forgiveness of sins for us all, and yet that forgiveness will not be ours except we 
 truly believe in Christ with penitent hearts. The sacrament of baptism for the remission 
 of sins, is an additional assurance of that forgiveness, in the form of a seal set to the word 
 of promise, yet neither the word of promise, nor the seal put to it will avail without our 
 faith and 1 penitence. God though faithful and true to all his promises, and incapable of 
 falsehood, is pleased in condescension to our weakness, to add a seal to the words of pro- 
 mise — another and most impressive form of oath, by which to assure our hearts of his for- 
 giveness. If through some cause, (not wilful sin on our part) that seal be not added, his word 
 of promise would doubtless be good, as that of a man of truth, or of a faithful friend would 
 be made good, even though the usual sign or seal to the bond should have been neglected. 
 Nevertheless none of us must say, I am satisfied, with God's word of promise, I do not 
 need the superadded seal for my assurance ; for God appoints and commands the seal, and 
 if we refuse or despise it as useless, he may without untruth, revoke his word of promise, 
 which is conditional. In such a spirit of indifference, one might say, having once heard 
 one of God's promises of forgiveness in his word, I want no more, I will read the scriptures 
 no more, I am content. God has given us many and precious promises in his word, by 
 reading and believing which, often and continually, we become partakers of the divine na- 
 
14 
 
 commandments are on the authority of our Lord himself, greater than 
 others, and some matters of the law weightier than others, so let the 
 ministers of God learn to distinguish rightly between mercy and sacri- 
 fice, between the kingdom that is within us and all outward things* 
 But while all precepts and ordinances and doctrines, are to be preached 
 and administered faithfully and zealously, there is one thing above all, 
 if Paul's directions to Timothy and his own example are to be fol- 
 lowed, which must be dealt out from a large measure unto all. 
 I mean the truth as it is in Jesus — the glorious gospel of grace — the 
 faithful saying so worthy of all acceptation, that Christ Jesus came into 
 the world to save sinners. No scanty measure must there be of this my 
 brother — no reserve here — no holding back of this blessed truth from 
 lost sinners until they are worthy to receive it. It is not the forbidden 
 giving of that which is holy unto dogs— or the idle casting of pearls 
 before swine, to offer Christ to poor sinners. St. Paul at one time 
 seems to have forgotten his rule of division, and while on this blessed 
 
 ture; they are our milk, bread, and meat, nourishing our souls for heaven. These solemn* 
 truths and promises are impressively set forth in the sacraments, and are there also the 
 nourishment of our souls, and thus are the sacraments eminently means of grace to the 
 faithful. Although the sacrament of baptism is only to be administered once, it should be 
 used frequently by way of reflection afterwards, and whenever we see it administered : that of 
 the Lord's supper should be used often " for the strengthening and refreshing of our souls,, 
 as our bodies are by the bread and wine." But that these seals to God's covenanted pro-* 
 mises are not indispensable in all cases, is admitted by many who hold very high views of 
 the importance of ordinances. Thus Mr. Hook, an English writer, much inclined to the Ox- 
 ford school, says " a person living in a heathen land is deprived of those ordinances, by which 
 he might attach himself to the body of the church, and yet by faith he may be united to her 
 soul. The same may be said of those who through unavoidable ignorance, know not what 
 the true church is, and therefore neglect one part of their duty, but are, though not sacra- 
 mentally, still by faith united with her." See page 40 of his sermon on the " gospel, the only 
 basis of education." 
 
 As to the precise effect upon the soul, or the measure of grace, attendant upon the obe- 
 dient and believing observance of the sacraments as the commanded means of viewing and 
 commemorating the great love of Christ which is otherwise set forth in so many and pre- 
 cious promises of scripture, it is not for us to determine, and a diversity of opinion has ac- 
 cordingly ever prevailed on this subject That at an early period of the Christian church 
 very extavagant ideas were entertained of it, none can doubt who is at all conversant with 
 the writings of the Fathers, and that many in the christian church to this day both Romish 
 and Protestant are in like error, the author is well persuaded. Their extravagances, instead 
 of correcting the contrary evil, rather serve to prejudice the minds of those whose views are 
 already too low as to the efficacy of ordinances as means of grace. See appendix. 
 
15 
 
 theme, to have resolved to know nothing but Christ and him crucified. 
 To preach Christ, was to preach every thing. May you my dear bro- 
 ther and all who shall labor with you in word and doctrine, learn to 
 preach Christ as Paul did, and as I doubt not Timothy did, and then 
 will your ministry be blest, (c) 
 
 (c) The writer does not wish any doubt to exist as to his allusion in the passage to which 
 this note refers. In the 80th No. of the Oxford Tracts, the doctrine of reserve in commu- 
 nicating religjous knowledge is strongly set forth. It opens thus. " The object of the pre- 
 sent enquiry, is to ascertain, whether there is not in God's dealings with mankind, a very 
 remarkable holding back of sacred and important truths, as if the knowledge of these were 
 injurious to persons unworthy of them.'' 
 
 Justin Martyr is quoted, p. 61, as advocating and carrying on that sacred reserve, which 
 he says, was derived from Christ and his Apostles, saying " knowledge is not safe without 
 a true life." 
 
 As to the doctrine of the atonement, it speaks of " a principle unknown to former ages, 
 now prevailing throughout the world, viz : that the highest and most sacred of all christian 
 doctrines, is to be brought before, and pressed home to all persons indiscriminately, and more 
 especially to those leading unchristian lives." 
 
 Alluding doubtless to the ancient discipline of excluding offenders from the house of God, 
 it says : " And so far from it being considered necessary to keep persons from church on 
 account of leading ineligious lives, it is usually thought that every thing is done, if they 
 can be brought to it." Alluding, we suppose, to Milnor's church history, it says: " An 
 author investigating the existence of christian truth in the church, has thought it necessary 
 to find explicit declarations of the acceptance of the atonement by the individual, as ths 
 only proof of the preservation of the faith." 
 
 In p. 74, it says : As to the prevailing notion of bringing forward the atonement expli- 
 citly and prominently on all occasions, " it is evidently quite opposed to what we consider 
 the teaching of scripture, nor do we find any sanction for it in the Gospel." 
 
 " And, moreover, to require as is sometimes done from both grown persons and children, 
 an explicit declaration of a belief in the atonement, and the full assurance of its power is 
 equally untenable." 
 
 " That Jesus Christ is now, and has been at all times, hiding himself from us, but at the 
 same time exceeding desirous to communicate himself, and that exactly in proportion as we 
 show ourselves worthy, he will disclose himself to us." 
 
 In another tract set forth during the last year, this same doctrine is defended at large. — 
 See extracts from it at the close of the appendix. 
 
 The following quotations will present the view of the author of the sermon, on the 
 subject thus deemed worthy of reserve : 
 
 In the days of Anselm, Archbishop of Canterbury, about the year 1080, there was a set 
 and public form of prayer, prescribed for the visitation of the sick, and this form (saith 
 Cassander, in Bibliothecis passim obvia,) was commonly to be had in the libraries. The 
 words are plane and fully consonant to the faith that our church professeth. " Doest thou 
 believe to come to glory, not by thine own merits, but by the virtue and merit of the passion 
 of our Lord Jeeus Christ 1 Doest thou believe that our Lord Jesus Christ did die for our 
 
16 
 
 And here let me add, that if you preach Christ as the Apostles and first 
 disciples did, then will you be sure to do, what Paul so solemnly en- 
 joins on another son in the faith. 
 
 salvation, and that none can be saved by his own merits, or by any other means, but by the 
 merit of his passion 1 
 
 " This manner and form of interrogatories was prescribed generally to all priests for the 
 visitation of the sick, and the sick partie accordingly, was taught to make answer to these, 
 and the like questions — all this I do believe. Upon this confession, the priest concluded, 
 with this instruction to the sick person. Go to, therefore, as long as thy soul remaineth in 
 thee, place thy whole confidence in his death only, have confidence in no other thing ; com- 
 mit thyself wholly to his death ; with this alone cover thyself wholly ; intermingle thyself 
 wholly in this death ; wrap thyself wholly in this death. And if thy Lord will judge thee ; 
 say, Lord, I appose the death of our Lord Jesus Christ betwixt me and thy judgment, and 
 no otherwise do I contend with thee. And if he say unto thee, thou art a sinner ; say, 
 Lord, I put the death of our Lord Jesus Christ between thee and my sinnes. If he say 
 unto thee, thou hast deserved damnation ; say, Lord, I set the death of our Lord Jesus 
 Christ between thee and my bad merits, and I offer his merit, instead of the merits which I 
 ought to have, but yet have not. If he say that he is angry with thee ; say, Lord, I inter- 
 pose the death of our Lord Jesus Christ, betwixt me and thine anger. 
 
 " This point of faith was publicly professed in the Church of England, and generally 
 practised shortly after the conquest, both by priests and people. But observe the cunning 
 of our adversary. That book which was published in Anselm's days, for instruction and 
 visitation of the sick, the same book, I say, both for matter and substance, hath of late years 
 been printed at Paris, at Colen, at Venice, whereby, not only the doctrine of merits is 
 eclipsed, but now the Roman faith is discovered to differ from the ancient. What means, 
 therefore, may we imagine, can be found how these men should rectify their own printed 
 authors 1 Behold, the Roman inquisitors have carefully provided by two expurgatory in- 
 dices, that the words of comfort which the priest was enjoined to pronounce to the sick 
 person, should be blotted out. As the doctrine of justification was rightly preached in those 
 days, (according to the new Protestant faith, and contrary to the tenet of the new Roman 
 church,) so likewise you shall observe, that the two sacraments of baptism and the Lord's 
 supper were publicly taught and duly administered in the same faith and doctrine before the 
 conquest, as they are now declared and received in the church of England." (Via 
 Devia, p. 61.) 
 
 The author of this sermon would, in this place, take occasion to refer, for confirmation 
 of this view of salvation through the merits of Christ alone, to a recent charge on justifi- 
 cation by Bishop Mcllvaine, of Ohio, which he regards as a most able exhibition of the 
 great doctrine which the Reformers labored so hard to establish, in opposition to the corrupt 
 system of the Church of Rome ; and also to one less elaborate, but alike excellent, of the 
 Bishop of Tennessee. Of the latter he has seen but a part, but from that, can have no 
 doubt of the whole. He would here add the views of an old writer, William Nicholson, 
 first, archdeacon of Brecon, and, in the year 1660, mads Bishop of Gloucester. "By right- 
 eousness we are to understand, 1st. That which is inherent ; 2d. Then that which is im- 
 puted. The inherent is imperfect, proportionate to cur estate, consisting of true sanctifica- 
 
17 
 
 " This I will that thou affirm constantly, that they which have be- 
 lieved be careful to maintain good works." While preaching with St. 
 Paul and the true church of God in eveiy age, that we are saved by 
 faith only, you w T ill also declare with St. James, that it is not by a faith 
 which is alone, for that is dead. It is indeed most necessary, that 
 
 tion and holiness, enabling a man to mortify his sins and lusts, and to bring forth the fruits 
 of repentance, and to beautify his soul with the virtues of faith, hope, and charity. Happy 
 is the soul that hungers and thirsts after this righteousness. And because this righteous- 
 ness in what degree soever is imperfect, necessary it is that we hunger and thirst after 
 another, which is the righteousness of Christ, arising out of his obedience, whereby he fulfil- 
 led the law, and satisfied the punishment, in his life and death, for us ; which obedience both 
 merited the remission of our sins, and effectually wrought the righteousness of the law and 
 acceptation of our persons in Christ. For the deriving whereof to us, two things must be 
 done — one on God's behalf, the other on ours. That which God doeth is called imputa- 
 tion ; that which we do is called believing in Christ, and so, receiving that which Christ 
 offereth. And happy is that soul to which this righteousness is imputed." " The sins of 
 all penitent sinners he hath once punished in his son ; from him he received a full price, an 
 ample satisfaction, for them, and upon it, was pleased to cancel the bond, and to blot out the 
 hand- writing against us ; so that now, if we confess our sins, and acknowledge the debt, yet 
 truly, by faith in Christ, plead it to be paid, his justice doth much more embolden us 
 to be confident of remission than drive us upon the rock of diffidence and distrust." " There- 
 is, then, in this attribute, great comfort to the afflicted soul. He may, at first sight, think 
 it makes against him, but, being rightly examined, it makes much for him. For say, his 
 enemy catch him by the throat, and cry, pay what thou owest ! His answer may be, that 
 he owes nothing ; for his Saviour, that was engaged for him, hath paid the whole debt — 
 taken up and cancelled the bond." " Well, yet some may say, let it be granted that it is a 
 pardon of grace, for these respects before named, yet, in regard to some others, it cannot. 
 For, are not they that receive it tied up to hard conditions. Must they not confess 1 Must they 
 not repent 1 Must they not believe 1 Are they not tied in the bonds of a new obedience 1 
 Must they not become new creatures 1 Are they not tied to put off the old man and put on 
 the new man, and serve him in righteousness and holiness all the days of their lives ; with- 
 out which, the pardon can never be obtained, or if obtained, forfeited, and of none effect T 
 Will you call that a free pardon which is granted upon such terms 1 Yes, yes ; free 
 enough it is for all this. For I hope, when it lay in God's power whether he would grant 
 any pardon, upon any condition, that he would grant it upon these was a gracious offer." 
 " But these conditions performed, were not the causes of the pardon ; that was freely pur- 
 chased and freely granted. It was neither for the merit of these, nor yet their worth and 
 dignity, that God pardons the sinner. These are only the ' causa sine qua non,' without 
 which the sinner shall not be pardoned. A king offers to a poor man who hath offended 
 him, a pardon, and withal, tells him that he will give him honor, and a crown, only he 
 binds him to confess his fault ; that he trust to him, that he offend him no more ; and to 
 perform that, he will give him ability : will he not acknowledge that to be a gracious and 
 princely courtesy 1" (Archdeacon Brown's charge, page 168.) 
 
18 
 
 Christ's ministers should constantly affirm, that they which believe be 
 careful to maintain good works, otherwise they will be sadly neglected. 
 The amount of good works done in and by the church of Christ, de- 
 pends much upon the zeal and faithfulness of its ministers in urging 
 the duty. If they do their part well — calling upon God's people to be 
 zealous of good works — teaching them what to do — setting before them 
 all the claims of the church and the world — charging them out of God's 
 word to do them, the people will do them in some good degree. Even 
 the children of this world, through importunity, and without the right 
 motive, do many things that are useful ; while the elect of God, the 
 children of light, will dishonor the church of God by their lukewarm- 
 ness and negligence, if not properly exhorted to good works by those 
 who are over them in the Lord. A heavy load of guilt rests upon the 
 ministry, by reason of their neglect, and the whole church of God is 
 sluggish and comparatively useless, for want of that animation, which 
 his ministers have it so much in their power to impart. Especially in 
 relation to the offerings of the church for extending the Redeemer's 
 kingdom through the world, how criminal are his people in their mea- 
 gre contributions, and how more criminal their ministers in not stirring 
 them up to their duty, faithfully and constantly. Let every minister in 
 the church only do the one half he might easily do in the way of 
 zealous exhortation and seasonable applications, and the wants of all 
 the institutions in our land would soon be supplied. 
 
 Am I not sustained in this, by the solemn injunctions of St. Paul to 
 Timothy, in that letter from whence my text and sermon are drawn ? 
 What does he say ? " Charge them that are rich in this world, that 
 they be not high minded, nor trust in uncertain riches, but in the living 
 God who giveth us all things richly to enjoy — that they do good— that 
 they be rich in good works — ready to distribute — willing to communi- 
 cate." In the providence of God, a considerable number of those 
 attached to our communion, are the rich of this world, and those who 
 occupy the high places in the sanctuary, ought most faithfully to charge 
 them, as the Apostle commands. To see them anxiously increasing 
 their store — or spending it in selfish enjoyment — or squandering it away 
 in extravagance and show, without the most solemn warning to the con- 
 trary, is to be partakers of their sin. How much good is left undone, 
 only because the rich will not do it, or the bishops and other ministers, 
 through false delicacy or want of zeal, will not charge them to do it, 
 
19 
 
 and warn them how hard it is for rich men to enter the kingdom of 
 Heaven, unless they will make to themselves friends of the Mammon 
 of unrighteousness, and lay up for themselves in store a good founda- 
 tion against the time to come. In this respect, my dear brother, may 
 God give you and all your clergy, grace to be faithful, and abundantly 
 bless your fidelity, by opening the hearts and hands of the rich in your 
 diocese, and making them ready to afford you a generous aid in every 
 good work undertaken for the prosperity of your Zion. We rejoice to 
 learn that the example has been nobly set, let it be nobly followed.* 
 
 And in another respect also, God make you faithful, where it is im- 
 portant to our church, that all her ministers, and especially her bishops, 
 should be found faithful. 
 
 We have said, that a considerable proportion of those who compose 
 our congregations are the rich of this world. Now for this very reason 
 are they peculiarly beset by temptations to certain worldly indulgen- 
 ces which the experience of every age has proved to be injurious, 
 and to a certain pride and pomp of life, which the whole charac- 
 ter and conduct of Christ rebuke and condemn. For the reason that 
 many of our people are thus tempted, and our church thus exposed to 
 injury, should our ministers the more faithfully warn, and decidedly 
 resist, and not silently consent, as though it belonged of right to chris- 
 tians of a certain station in society to adopt the ungodly customs of the 
 world, and be scarce discerned from the same. I am aware, that there 
 are those who think such topics unworthy the pulpit, and deserve not 
 the serious notice of God's ministers in any place, being matters of 
 mere private opinion, not to be interfered with by the church of God ; 
 and especially that it would be sinking the dignity of the Episcopal 
 office to be dealing in solemn warnings against them. When I consider, 
 however, that " even such an one as Paul the aged," thought it not be- 
 neath him to warn the pleasure loving woman, that " she who liveth in 
 pleasure, is dead while she liveth" — did not hesitate to number " revel- 
 ings, banquetings, and such like things," amongst the works which 
 destroyed the soul, and in this very letter of instructions to Timothy, 
 charges women to adorn themselves with modest apparel, with shame- 
 facedness and sobriety, not with broidered hair, or gold, or pearls, or 
 costly array, but which becometh women professing godliness with good 
 
 * Mr. Lamar of Savannah, presented some land and buildings to the church, for an high 
 school, supposed to be worth eight or ten thousand dollars. 
 
20 
 
 works ;" when I remember how and what on such subjects our own 
 Cranmer and Jewell have written, in those homilies once read by royal 
 order in all the churches of England, and commended by the church 
 of America to all her members ; above all, when I remember how our 
 Lord himself spake of the folly and crime of so much thought and 
 care for food and raiment, I do not fear that the pulpit and the Episco- 
 pal office will be degraded by a proper notice and condemnation of such 
 things, but rather that by a criminal silence and too gentle reproof, it 
 should connive at these destroyers of our peace. I trust my dear bro- 
 ther, that you will not think to be above Cranmer and Jewell, and Paul 
 and Timothy, yea, and even our Lord himself, by considering such 
 things beneath your notice. Your great adversary will not consider 
 them beneath his, but will, if unmolested, wield them most mightily 
 against you. If not injurious to the cause you are sworn to defend 
 and promote, they had never been thus mentioned. 
 
 Bear then thy faithful testimony my brother, and act well thy part 
 against them — against all the pomps and vanities of the world, and all 
 the sinful lusts of the flesh — against all the scenes of folly, dissipation 
 and vice, whether in the private house or the public hall, the theatre, 
 the race ground, or any such like places, which the church and its more 
 pious members in every age have condemned. Let no uncertain sound 
 issue from thy lips on any of these subjects, my dear brother, unto 
 whom I trust, God has given " not the spirit of fear, but of power and 
 of love, and of a sound mind;" for if thy trumpet give an uncertain 
 sound, who will gird him for the battle; or if the standard bearer faint- 
 eth on the field, or the captain of the host shall halt or give place to the 
 foe, how will every other heart melt away through fear, (d) 
 
 fdj We not unfrequently hear high eulogiums passed on that moral courage which boldly 
 sets forth high views of the distinctive principles of the church and cowardice ascribed to 
 those who take lower views, however conscientiously perhaps. We certainly ought to de- 
 -clare the whole council of God, ■ laying a proper emphasis on each part. It is due to our 
 own church thus to speak, and it can be no breach of charity to others to state what we 
 think true and important. Truth and love are never contrary to each other, only let the 
 truth be ever spoken in love. But while contending earnestly for the faith once delivered to 
 the saints, and for all things appertaining to Christ's outward kingdom, is there no need of 
 moral courage in rebuking the vices of the age, in warning against the pomps and vanities 
 of the world and the sinful lusts of the flesh. If judgment is to begin at the house of God, 
 ought we not most carefully to seek its purity : while attentive to the ordinances of the 
 church, should we not be faithful as to the principles and habits of all who have concern 
 
21 
 
 Such fidelity is due to the rich and gay, and pleasure loving, under 
 our charge, and if it be not shown, the day may come, when they will 
 heap curses on our heads for our false hearted cowardice. But have we 
 
 with the church. Christian burial according to our solemn service for the dead is refused 
 according to the rubric to all who lay violent hands on themselves, to all who die excom- 
 municate, and unbaptized adults. Without enquiring into the expediency of these prohi- 
 bitions, we would ask is the church consistent with herself in all her practices. While we 
 do not allow the service to be read over an excommunicated person, we allow persons who 
 are not communicants, or at all religious to come forward and take a prominent part in one of 
 the most solemn religious services of the church and be sponsors in the baptism of children. 
 They who have never pretended to fulfil their own baptismal vows, who have dishonored 
 their own sponsors, violated all their solemn engagements made with God and his church, 
 whose circumcision has become uncircumcision, who have literally renounced the baptism, 
 refused to be confirmed and virtually excommunicated themselves, are thus exalted to a 
 most reponsible station near the very altar and the font, and have immortal souls committed 
 to the care of those who care not for their own souls. Pudet haeck opprobria nobis, et dici 
 potuisse et non potuisse refelli. Yea more, in some, in most of the Dioceses, while I say 
 christian burial is forbidden to unbaptized adults in common with suicides, there is not a 
 rule to prevent the unbaptized, the unbelieving or those who have trampled under foot 
 every article of the covenant by which they were bound to God and his church, from taking 
 a seat in those conventions which are formed after the example of the councils of the blessed 
 Apostles and for the same holy work of consulting for the welfare of Christ's church. Here, 
 a thing unknown in the history of the christian church except in the Episcopal church hi 
 America, may such persons be admitted, and make laws for the people of God and go away 
 and violate them at pleasure and with impunity. These things ought not so to be. In re- 
 lation to the former, each minister setting about it in good earnest may readily effect it even- 
 without legislative enactment. The writer has never found any difficulty worth mentioning 
 in doing it. Whenever except during the first few years of his ministry he has been aware 
 of some one whether parent or other desiring to act as sponsor but unqualified, he has 
 asked an interview, and in that interview read over the baptismal service and dwelt upon its 
 heart-searching requirements, and then asked whether he or she was the person designed 
 by the church to take the part proposed. He has never yet failed m exposing the incon- 
 sistency of it and has sometimes filled the mind with horror at the thought of the solemn mock- 
 ery about to be practised. If the ministers would publicly preach on this subject and appoint 
 as in primitive times, several seasons of the year most suitable — having due regard to the 
 weather and let the sermon preceding bear more or less upon the subject, if they would re- 
 quire as an English canon does, the names of the sponsors to be given sometime before, so as 
 to afford opportunity for remonstrance if unsuitable ones are offered, it might certainly be ac- 
 complished in some good degree through all our congregations. The following is taken from 
 the rubric of the English prayer book, touching baptism. " The people are to be admonished 
 that it is most convenient that baptism should be administered but on Sundays and other 
 holy days, when the most people come together ; as well for that the congregation there 
 present may testify the receiving of them that be newly baptized into the number of 
 Christ's church, as also because in the baptism of infants, every man present may be put 
 
22 
 
 only to deal with the rich and the fashionable? Is this our whole in- 
 heritance ? Are there no poor among our people ? To the poor, said 
 our Lord, the gospel is preached. To such, himself and his Apostles 
 preached. And have our ministers no poor to minister unto? Then 
 
 in remembrance of his own profession made to God in his baptism. When there are chil- 
 dren to be baptized, the parent shall give knowledge thereof, over night or in the morning 
 before the beginning of morning prayer." One reason of this latter direction probably was 
 (says a late English writer Mr. Dodsworth) that the curate might ascertain the fitness of the 
 sponsor, whether they were in communion of the church &c. Accordingly we find canon 
 29th prescribing that no person be admitted god father or god mother before the said per- 
 son, so undertaking, hath received the Holy Communion. 
 
 As to the time appointed for administering baptism, that is after the second lesson in the 
 usual service of the church, if it often occurs, the office would lose much of its interest, by 
 frequent use, and the interruption and lengthening of the service ; and accordingly we find 
 where this is the case the permission given in the rubric to abridge the office is often em- 
 braced, and thus some of the most interesting parts of the service are left out, or else the 
 baptism is appointed to some afternoon service or holyday, when almost empty pews and 
 bare walls are for the most part the silent witnesses. Surely, if the letter of our rubric be 
 complied with, the spirit is violated by this method. Might there not be a great improve- 
 ment in the conduct of this interesting part of the services of the church. If there were 
 set times, not too frequent in the course of the year, if previous exhortations and remem- 
 brances from the pulpit prepared the parents and sponsors for it, as in primitive days the cata- 
 chumens were made ready for baptism ; if an afternoon of the Sabbath were the time ap- 
 pointed ; if a special service, or selection of prayers were set forth by the Bishop or 
 Convention, as for the Lord's supper when as formerly it was a distinct service ; if a sermon 
 or exhortation, or explanation, then preceded the ordinance in which parents and sponsors 
 were affectionately addressed, and the sweet baptismal hymns (now of no use to us) were 
 sung, and then the whole concluded with the baptismal service and followed by exhortation, 
 as confirmation now is, who can doubt but the more pious would delight in such seasons, and 
 that parents and sponsors would come gladly to such a meeting, bringing the children and 
 adopted ones with them, to receive instruction and encouragement, as well as to unite their 
 hearts in the effectual prayer of the righteous for the children, who by baptism are received 
 into the bosom of the church. The author has happily and successfully pursued this plan 
 in the large town congregations which from time to time have for a period been placed under 
 his care. The same method has he adopted in relation to the catechising of the children, 
 making it a separate and only service, preceding it with some collects, or the litany in which 
 the young are especially invited to join, and mingling explanation and exhortation suitable 
 to the service and to the old and young. They have been among the most interesting and 
 heaven-blest of all his ministries. 
 
 If he has in any measure departed from the letter of the canon, he hopes that he has 
 complied with the spirit of the church, and that he is at any rate more excusable than those 
 who without any necessity such as the rubric contemplates, sink the ordinance into a mere 
 private ceremony, and' perform it under circumstances and with such attendants and 
 sponsors, as bring discredit upon the ordinance of Heaven. 
 
23 
 
 are they the ministers of Christ; and is our church the church of the 
 God and Father of all? I grant that by a train of circumstances 
 for which we of this generation are not responsible, a separation deeply 
 to be regretted, has taken place, in most of our congregations, which 
 has left very few of the poor of this world under our immediate care 7 
 as their chosen and acknowledged pastors. 
 
 What is the particular blessing or grace promised to the right observance of this com- 
 mand, this mode of seeing as well as hearing God's truth and professing it before men, this 
 application on the part of God of this his seal of righteousness, no man can tell unless he 
 could see into the hearts of children at baptism and afterwards. At what time and in what 
 measure it is bestowed, for it surely is not tied to the moment of baptism, nor is all lavished 
 at once, none can say. Volumes have been written, and will be written on this subject, but 
 it is yet unknown, as that of predestination and some others, about which the less men 
 know, the more they love to dispute and speculate with the utmost positiveness. 
 
 These are secret things which belong to the Lord, which he may not please to reveal even 
 to the angels, for they do not know all the ways of God. We had better, therefore, attend 
 to what is plainly our duty, and see and perform God's appointed ordinances in a manner 
 worthy of their author and their end, and not degrade them as they too often are. 
 
 It often happens that the higher the professed views of the divine efficacy of sacraments, 
 the more are they degraded in the manner of the performance. The prayers of the congre- 
 gation are dispensed with, and the law of the church broken to accommodate some irreli- 
 gious family, or some lukewarm and cowardly professor. In some of the earlier ages when 
 the most superstitious views prevailed, or pious artifices were used to raise this sacrament 
 in the esteem of men, old women were encouraged at the very moment of the birth of a child 
 to baptize it, if there was the least danger of its death, before a priest could be had ; and 
 an instance is recorded where one boy in sport with his fellow on the river's side, poured 
 water on the face of that fellow, pronouncing the name of Father, Son, and Holy Ghost, 
 and it was deemed a valid baptism. So true it is that extremes touch each other. So little in 
 effect differs the total disregard oi baptism and the superstitious estimate of the opus 
 operatum of it. 
 
 In order to induce parents and sponsors to think more seriously and properly of the design 
 of baptism and their responsibilities, and thus bring the children to it with more faith and 
 holy concern, the author has often thought how desirable it would be, to have a tract which 
 might serve as a companion to the font after the manner of companions to the altar and to 
 confirmation, in which there should be a brief statement of the chief reasons for infant 
 baptism, a pious explanation of the baptismal service, prayers for the use of the parents 
 and sponsors, and exhortations to the religious education of children, to be used for some time 
 previous to the baptism. Why we should have so many various ones for confirmation 
 and the Lord's supper and none for this, we know not. There may perhaps be such but 
 certainly not in use. In primitive times there was most special preparation of the catechu- 
 mens for some time before baptism, and since parents and others now answer for the chil- 
 dren, theirs should be the preparation. The author has contemplated the prepartion of such 
 a tract, and if no one more competent will undertake it, will avail himself of the first leisure 
 to make the effort. 
 
24 
 
 But are there none who can be brought under that care ? Is there 
 no poor, ignorant and neglected class of our fellow beings to whom we 
 might shew pity and preach the gospel ? Our servants — those in abso- 
 lute bondage to us, who dwell by hundreds and thousands in the houses 
 and on the estates of those under our pastoral care— have neither we 
 nor their owners any account to render for them ? Are they beneath 
 the notice of our bishops and other ministers? Would Paul, or Timo- 
 thy, or Titus, or our Lord himself, if now amongst us, think so ? 
 Read the epistles of St. Paul to the churches, and see how particularly 
 he addresses himself to those in bondage, and at a period of the world 
 and in countries where servitude prevailed in all its various degrees, 
 from the most abject and suffering, to the most honorable and voluntary. 
 Read his express directions to Timothy and Titus, enjoining it upon 
 them to remember " that the grace of God which bringeth salvation, 
 hath appeared unto all men," and to " exhort servants to adorn the 
 doctrine of God their Saviour in all things, being obedient to their own 
 masters, and to please them well in all things ; counting them worthy 
 of all honor ; and declaring that if any teach otherwise, he is proud, 
 knowing nothing." The present bishops of the christian church who 
 believe that the preaching of the Apostle and his express directions to 
 Timothy and Titus, were designed for their instruction, must surely 
 therefore, feel themselves called upon to pay especial attention to those 
 who are in bondage. I well know my dear brother, from the experi- 
 ence of more than thirty years, the difficulties which lie in the way ; 
 but still I feel and know, that it is a most solemn duty to make full 
 trial of our ministry in this respect, and I pray God to give you wisdom 
 and grace to do far more than any of us have even attempted in behalf 
 of this neglected portion of our fellow beings. 
 
 Having thus adverted to a few of those things which were enjoined 
 on Timothy as a preacher and pastor, exhorting our brother to the 
 same, we will now draw this discourse to a close, by a few words 
 touching the manner in which Timothy was enjoined to execute the 
 Episcopal office, and which should guide all who succeed him. 
 
 The first and most important duty, is the supply of an holy and 
 effective ministry to labor in the word and doctrine with the bishop. 
 The things which Timothy had learned of Paul, the same he was to 
 commit to faithful men, who should be able to teach others also. He 
 
was warned not to lay his hands suddenly oil any man — not on a novice 
 lest he should be lifted up with pride. 
 
 It is a matter of deep interest with every bishop of the church how 
 he may raise up a faithful and laborious ministry ; for although God 
 may, and often does, now as of old, lay his hand upon one and another, 
 calling this from his farm, and that from his merchandise, yet is it evi- 
 dent that a more regular system should be adopted, for the preparation 
 of young evangelists for the holy work. Is there then to be found in 
 the epistles to Timothy, any hint or circumstance which might suggest 
 to us the best method of accomplishing this end ? We think that there 
 is, and will direct your attention to it. 
 
 In his second epistle, he speaks of the unfeigned faith that was in 
 Timothy, and which dwelt first in his grandmother Lois, and then in 
 his mother Eunice, and afterward in him also. But how came it to be 
 in him also ? Was it by natural inheritance ? O, no ! The grace of 
 faith cometh not thus ; for in the natural man is the evil heart of un- 
 belief. It was rather because from a child he had known the holy 
 scriptures which were able to make him wise unto salvation, through 
 faith which is in Christ Jesus, and by which the man of God may be 
 thoroughly furnished unto every good work. In these words we have 
 the true secret and source of an holy church and holy priesthood : — 
 a pious parentage, and a godly nurture of the young in the holy 
 scriptures. That bishop who expects to have a good supply of wise 
 and faithful preachers and holy members in his churches, must look 
 well to this subject of early religious education. Unless parents 
 will, from the first, instruct their children carefully, with much prayer, 
 in the word of God, seeking their conversion ; unless too they regard 
 the sacred office as most honorable and delightful— coveting it for 
 their children — dedicating them heartily to the Lord — praying God 
 to call them into, and prepare them for his service, it is vain to 
 expect a good supply. Except ministers are reared up in the very 
 bosom of the church at home, there can be no certain reliance either on 
 the number or quality of those from abroad. Who expects to conveit 
 the world by missionaries alone without native converts ? Not even at 
 the first was this done. Preachers were ordained in all the places where 
 the gospel was first proclaimed from among the earliest converts ; and 
 thus, by means of a great company or army, the word of God had free 
 course and was glorified. A surer sign of a lukewarm church need not 
 3 
 
26 
 
 be, than a scarcity of pious candidates for holy orders within its own 
 bounds. And for the most part only the more indifferent will come 
 from a distance to a field so cold and barren that it does not bring forth 
 seed with which to replant itself. I trust that our brother who 
 has been called to this field will find it under the blessing of Heaven 
 upon his diligent culture most fruitful, not only of young converts who 
 will surround the table of the Lord, but of young ministers who will 
 be a support and comfort to him long before his strength shall begin to 
 fail in the arduous duties of his office. 
 
 Meanwhile, the Lord will send forth laborers into the field to 
 assist in gathering in that harvest which we trust is at hand; and 
 it will be yours my brother as the chief laborer to lead the way. 
 You will teach the brethren by your example how to preach and what 
 to do. It is yours to reprove by word and deed all false doctrine and 
 evil living. Rulers, whether in church or state, are appointed to be a 
 terror to evil doers and a praise to them that do well. If, unhappily, 
 there should ever be among the clergy under your charge, any who are 
 unfaithful, indolent, light-minded, worldly, or in any respect unfit for 
 the holy office, let your approach be a terror to them — your presence a 
 rebuke r— your sermons a condemnation. Desire not the praise of such, 
 as it would be a dishonor to you. Be a praise to the well-doers, and 
 let your soul be linked to theirs. 
 
 Remember also the solemn promise " to banish and drive away from 
 the church all erroneous and strange doctrines, contrary to God's word." 
 Charge the brethren, as Paul did Timothy, that they teach no other 
 doctrine, than that they had learned of him — to shun vain babblings — 
 doubtful questions — endless genealogies, and all those things which gen- 
 der strifes, and to keep to the plain doctrines of Jesus Christ. Remind 
 them of the good hope expressed at their ordination, " that by daily 
 reading and weighing the scriptures, they would wax riper and stronger 
 in the ministry." Remember how St. Paul teaches, that those scrip- 
 tures which Timothy had so well studied, were all given by inspiration 
 and profitable for every needed purpose — not merely to make us wise 
 to our own salvation, but that the " man of God might be thoroughly 
 furnished unto every good work," and thus become a workman who 
 need not be ashamed of his work. Thank Heaven, we have no need 
 to wade through the numerous and massy folios of ancient philoso- 
 phers, or even uninspired and fallible fathers, to qualify us for the work 
 
27 
 
 of saving souls. "If any man speak, let him speak as the oracles of God." 
 We are only safe when keeping steadfastly to that rule of faith. There 
 ever have been traditions, and customs, and doctrines in the church, 
 whether Jewish or Christian, the mere commandments of men, which 
 though seemingly innocent, and even promising good at the first, and 
 recommended by the piety of their advocates, which do nevertheless 
 "increase to more ungodliness," and in time "do eat like a canker" into 
 the very vitals of religion. From the very first entrance of such, may 
 God preserve you and the church under your care, (e) May you be 
 surrounded by a band of brethren firm in the faith, devoted to the 
 ministry, and united by a love which comes from Heaven, to yourself, 
 each other, and their people. Great favor may you find in the sight of 
 God and of all men, by the brotherly love which shall bind all your 
 hearts together. May you have no enemies but the enemies of Christ. 
 While contending earnestly for the faith once delivered to the saints, 
 and zealously cultivating that branch of the church committed to your 
 care, may you also in a spirit of christian love, " endeavor [according 
 to the promise you will soon make] to maintain and set forward as 
 much as in you lieth, quietness, peace and love among all men." 
 Thus may your diocese be not only a praise among her sister dioceses, 
 but be esteemed by all who love the Lord Jesus Christ in sincerity, and 
 though now small in her beginning, increase continually, and be great 
 in her latter end. O my brother, how much of all this under God de- 
 pends upon yourself — upon your own personal holiness. Let me there- 
 fore as a poor weak one say to you, gathering up a few choice words of 
 God — Flee youthful lusts — follow after righteousness — keep under thy 
 body — take up thy cross and deny thyself. In this age of self indul- 
 gence and appetite, be temperate in all things. As fasting and prayer 
 precede, so let them follow after this solemn act, and be your discipline 
 
 (e) In the homilies, the ancient Doctors and godly Fathers are often cited, by way of 
 illustration, agreeably to what is said in the second part of the homily against the peril of 
 idolatry : " Although our Saviour Christ taketh not, or needeth not, any testimony of man, 
 and that which is once confirmed by the testimony of his eternal truth, hath no more need 
 of the confirmation of man's doctrine or writings, than the bright sun at noontide hath need 
 of a little candle to put away darkness and increase his light, yet appeal is made as confirm- 
 atory evidence of the true exposition to what was believed and taught of the old holy Fath- 
 ers and most antient learned Doctors, and received in the old primitive church, which was 
 most uncorrupt and pure.'* 
 
28 
 
 through life. (/) Be an example to believers in holiness and strictness 
 of living. If for thy stomach sake, or thine often infirmities, or even at 
 times in the exercise of an allowed right, thou usest wine, let it be a 
 little wine, the portion of Timothy. Tarry not at the wine with those 
 who are given to it. A bishop tarrying at the wine table, or given to 
 much wine (I will not suppose aught else,) is a dishonor to the holy 
 profession, and his very entertainers who pledge him in the cup do not 
 respect him. Let me add, the glutton and the epicure are scarcely less 
 offensive in the house of God. How unworthy such to be temples of 
 the Holy Ghost ; how illy do such know how to behave themselves in 
 the house of God, that is the church of God, the pillar and ground of the 
 truth. Flee these things dear brother, purge thyself from all of them, 
 and be a vessel meet for thy Master's use. 
 
 Finally, that good thing which we shall commit unto thee from the 
 Lord this day, keep, and exercise it well by the Holy Ghost, which 
 God will ever give in rich abundance, if you ask it; and let me 
 sum up all that I have said, in the last words of St. Paul to his son : 
 
 (/) The duty and benefits of fasting are well set forth in our homily on that subject ; 
 but so jealous were our Reformers of the corruptions of that discipline in the Church of 
 Rome, that they have carefully introduced that and other good works to be done by a 
 clear exhibition of salvation by grace through faith, though they had before dwelt upon that 
 doctrine. Thus do they commence the homily : " The life which we live in the world, 
 good Christian people, is of free benefit of God, lent to us, yet not to use it at our pleasure, 
 after our own fleshly will, but to trade over the same in those works which are beseeming 
 them that are become new creatures in Christ. These works the Apostle calls good works, 
 saying, we are God's workmanship, created in Christ Jesus to good works, which God hath 
 ordained that we should walk in them. And yet his meaning is not, by these words, to 
 induce us to have any affiance, or to put any confidence in our good works, as, by the merit 
 and deserving of them, to purchase to ourselves and others remission of sin, and so, conse- 
 quently, eternal life ; for that were mere blasphemy against God's mercy, and great deroga- 
 tion to the blood-shedding of our Saviour Christ." " Grace (saith St. Augustine) belong- 
 eth to God, who doth call us, and then hath he good works whosoever receiveth grace. 
 Good works, then, bring not forth grace, but are brought forth by grace. The wheel 
 (saith he) turneth round, not to the end that it may be made round, but because it is first 
 round, therefore it turneth round. So, no man doeth good works to receive grace by his 
 good works, but because he hath first received grace ; therefore, consequently, he doeth 
 good works. And, in another place, he saith — Good works go not before in him who shall 
 afterward be justified, but good works do follow after, when a man is first justified. 
 
 Having thus warned against any supposed merit in this or any other good work, as they 
 are called, the homily proceeds to state the excellency of fasting, when properly used. The 
 reader is referred to it. 
 
29 
 
 " I charge thee, before God and the Lord Jesus Christ, who shall judge 
 the quick and the dead at his appearing — Preach the word; be in- 
 stant in season and out of season ; reprove, rebuke, exhort, with all 
 long-suffering and doctrine ; watch thou in all things ; endure afflic- 
 tions; do the work of an Evangelist; make full trial of thy ministry." 
 
 And then, (O, glorious thought !) when you are ready to be offered, 
 and the time of your departure is at hand, you will be able to say, with 
 the author of my text and sermon, " I have fought a good fight, I have 
 finished my course, I have kept the faith : henceforth there is laid up 
 for me a crown of righteousness, which the Lord, the righteous judge, 
 shall give me at that day." 
 
 May such be the happy lot of you, my brother in Christ, and of those 
 who shall now take part in this solemn transaction, for Christ's sake — 
 
 Amen. 
 
TABLE OF CONTENTS TO APPENDIX. 
 
 Chafter 1. — The Scriptures the rule of faith. The means of ascertaining their sense. 
 
 Chapter 2. — Opinions of the Oxford writers as to Scripture and tradition. 
 
 Chapter 3. — Objections to their views, drawn from the Bible itself. 
 
 Chapter 4. — Objections to their views, from Reformers, and the Prayer-book. 
 
 Chapter 5. — Objections from the Fathers. 
 
 Chapter 6. — The difficulties of tradition. 
 
 Chapter 7. — On the right use of tradition. 
 
 Chapter 8. — The effects of overvaluing tradition, and the practices of the primitive church. 
 
 Chapter 9. — The object of the advocates of tradition is to establish certain high views, not 
 
 clearly seen (as they affirm) in the Scriptures and prayer-book. 
 Chapter 10. — Their extravagant views of the Sacraments. 
 Chapter 11. — Their views of Baptism. 
 Chapter 12. — Their views of the Lord's Supper. 
 Chapter 13. — Their views in relation to other doctrines, and antient usages which they 
 
 wish restored. 
 Chapter 14. — The effect of such views and practices on the doctrine of justification by 
 
 faith, as set forth in our Articles. 
 Chapter 15. — The sentiments of English bishops and others as to the tendency of Oxford 
 
 Divinity. 
 Chapter 1 6. — The practical tendency of this system, as evidenced by historical facts. 
 Chapter 17. — Extracts from No. 87 of the Oxford tracts, written during the year 1840, 
 
 on the doctrine of Reserve, being a continuation and defence of the former tract. 
 Chapter 18. — Extracts from Tract 86, showing their views of the Prayer-book, as it 
 
 now is. 
 Chapter 19. — Concluding remarks, and proposition to re-publish in this country some of 
 
 the various answers made to the tracts, by eminent English writers. 
 
APPENDIX, 
 
 CHAPTER I. 
 
 The Scriptures the only rule of faith, and their own best interpreters. 
 
 The foregoing sermon taken almost entirely from one small portion of 
 God's word, still leaving much of that behind, and thus in one of many ways 
 illustrating the fullness and sufficiency of scripture, may very naturally lead 
 to some further remarks upon a subject which has once more become of deep 
 interest to the ministers and members of our church. That which was so 
 fully discussed, and it was hoped, so firmly settled at the reformation, has 
 again become a matter of dispute. I allude of course to the claims set up in 
 behalf of tradition as the divinely authorized and infallible expounder of 
 scripture, and the comparative obscurity of scripture requiring such an ex- 
 positor. 
 
 The following are the sentiments of the author on this subject, which 
 though adopted not without considerable thought and examination, are yet 
 delivered with a due consciousness of his incompetency to the task. 
 
 In one of the passages quoted in the sermon, St. Paul speaks of Timothy 
 as " having known the scriptures from a child, which were able to make him 
 wise unto salvation, through faith which is in Christ Jesus" — adding — that 
 " all scripture is given by inspiration of God, and is profitable for doctrine, 
 for reproof, for correction, for instruction in righteousness, that the man of 
 God may be perfect, thoroughly furnished unto all good works" II. Tim. 
 3d chapter 15, 16, 17. Although he is plainly alluding to the scriptures of 
 the Old Testament, yet what he affirms of them, must of necessity be appli- 
 cable to his own inspired epistles, and all the books of the New Testament, 
 whether then, or afterwards written. Timothy had received from the lips of 
 the Apostle the faith of Christ, which enabled him fully to understand the 
 old scriptures to the salvation of his own soul, and so as to furnish him per- 
 fectly for every work of the ministry. Surely all who have that faith fully 
 written out in the New Testament, may in like manner become wise thereby 
 unto salvation, and those who are called to the ministry, be well prepared for 
 the same by the scriptures thus complete. 
 
 But we are told by some writers of our day as our fathers were told in 
 their day, that scripture and the meaning of scripture are different things ; that 
 scripture is not its own expositor, as no law is the interpreter of its own 
 
34 
 
 meaning ; that we must look elsewhere for its right understanding ; that 
 instead of all questions being settled by an appeal to scripture, such " an ap- 
 peal would be only the beginning of the controversy." (See Manning on 
 the faith, page 36.) 
 
 Let us introduce what we have to say on this subject by considering briefly, 
 some of the means which in the providence of God we may use for disco- 
 vering the saving knowledge of his truth. 
 
 1st. We mention (notwithstanding all that is written against it) the simple 
 study of the scriptures themselves, as that which should be most resorted to, 
 and chiefly relied on, both by ministers and people. 
 
 Surely the words which the Holy Ghost has used are not mere naked 
 signs to the eye, or empty sounds to the ear, conveying no certain meaning 
 to the mind without some explanations. They are not like the letters and 
 sounds of an unknown tongue requiring a translation, they are not a dream, 
 whose interpretation is to be sought elsewhere, on the contrary they do in a 
 remarkable manner explain themselves to the reader and hearer. Unfulfilled 
 prophesies indeed do not thus interpret themselves, the interpretation being 
 reserved for the event which is to come. But as to those scriptures by which 
 we are to become wise unto salvation, by the right knowledge of which the 
 man of God is to be thoroughly furnished for his work, it would be strange 
 indeed if they were not understood by the careful examination of them. 
 Wherefore we find that it was one of the great proofs of Christ's divine mis- 
 sion, that " to the poor the gospel was preached." Those whom he com- 
 missioned, doubtless preached it to the poor saints, nor can we suppose 
 they preached it so as not to be understood by them. Lest however they should 
 be forgotten, and to correct the misunderstanding of the truths delivered, 
 which soon occurred, they committed the same things to writing, and directed 
 that these writings should be read to all the brethren, which was then done, 
 and has been done ever since. Amongst those to whom, and of whom, St. 
 Paul particularly writes, are servants, who are usually the poor and unlearn- 
 ed of this world, and to them surely he would not speak in an unknown 
 tongue. When we also remember, that this is called the incorruptible seed — 
 the word of which the soul is born again — the engrafted word which is able 
 to save the soul — the light to our feet — the lamp to our path ; surely it must 
 be some plain thing which is to be all this to us, and if we will only look up 
 to God and say with David, " open thou mine eyes that I may see wondrous 
 things out of thy law," will not saving truth appear written as with a sun 
 beam from Heaven, and the highway thereto be so plain, that the fool need 
 not err therein. This has been realized in the case of thousands in every age 
 who have humbly and diligently searched the word, and been " taught of 
 
35 
 
 God" through it the way of life. Both for confirmation in the great prin- 
 ciples of our religion, and for the understanding of many other things con- 
 tained in the scriptures, they are beyond all other writings, so constructed as 
 to explain themselves by the comparison of the different parts thereof — that 
 is — comparing scripture with scripture. The sacred books were not all written 
 at the same time, nor by the same penmen, though under the guidance of the 
 one infallible spirit. They were written at sundry times and in divers man- 
 ners by a long line of Prophets and Apostles, and.under such circumstances, 
 and in such ways, as to explain and confirm each other in the most satisfac- 
 tory manner. When we take up some ancient author or law, and by the 
 mere reading of it are unable to understand a passage, we compare it with 
 other passages, and if that does not suffice, we endeavor to find some writings 
 on the same subject by cotemporaneous authors, or those who lived nearest 
 to the time of the author or law in question, and thus search out the mean- 
 ing which is hid from us. Now the Bible dictated by one spirit of truth, in 
 which is no yea, nay, no contradiction, is composed of a variety of books 
 following each^other in regular succession testifying to, and explaining each 
 other, until the volume is about to close, when a number of inspired preach- 
 ers nearly at the same time commit their faith to writing, and serve as com- 
 ments one upon another. To these surely the first appeal should be made, 
 and scripture should be called upon to explain scripture, when difficulties 
 arise. What is the New Testament but an inspired comment upon the Old, 
 our Lord and his Apostles quoting and explaining Moses and the Prophets. 
 What is the sermon on the Mount but an exposition of the moral law, which 
 had been corrupted by the false glosses of the Pharisees, and who can make 
 it plainer than our Lord has done. The New Testament was contained in 
 the Old, but was for a while hidden from full view, until the prophesies were 
 fulfilled in him, who, by his gospel " brought life and immortality to light." 
 We find accordingly, that our Lord exhorts the Jews to search the scriptures 
 for him, nor does he ever send them to any traditions, "creeds or liturgies, 
 (although he joined in the services of the temple and synagogues) that they 
 might understand, but on the contrary condemns the traditions as having 
 " made void the law." St. Paul also when he preached Christ to the Be- 
 reans, unto whom it was a new doctrine, called them noble, because, while 
 with all readiness of mind they received such glorious tidings as he brought to 
 their ears, they nevertheless searched the scriptures daily to see if these things 
 were so. iNow, since Paul has written to, and for us, what he preached to the 
 Bereans and others, we may be noble also (not by consulting tradition) but 
 by comparing the old scriptures with the Apostolic doctrine, not in a scepti- 
 cal spirit, but with a readiness of mind, that thus we may see how happily they 
 
36 
 
 agree, and so understand and believe them the more. And even though there 
 be some things hard to be understood, alluded to in the sacred writings, yet 
 blessed be God, they are not the things necessary to salvation. The scrip- 
 tures have been well compared to a river in some places so deep as to swim 
 the mighty elephant, in others so shallow, that the timid lamb may play 
 therein, 
 
 There are, however, those who think not only that the scriptures are not 
 their own expositors, but that it was not designed that our faith should come 
 to us through the channel of scripture, but rather through the church, which 
 instructs her children in the faith once delivered to the saints, and handed 
 down through another channel or stream running parallel with scripture, and 
 only referring to scripture for proof. They compare tradition and scripture 
 to two streams running side by side, but never mixing their waters, the stream 
 of tradition taking its rise higher up, and coming from the Apostles' lips, in- 
 stead of their pens. They say the Gospel was preached many years before it 
 was written — that it was given as a sacred deposit to the church, to be kept 
 inviolate, and handed down from generation to generation, and that this was 
 actually done ; that in confessions, creeds and liturgies, whether written or 
 unwritten, it has been most certainly preserved, and that the first teaching 
 of the young, and of converts to the faith, is by her, and in her language, which 
 is plainer than that of scripture, and better suited to establish the mind in a 
 uniform belief.* So taught, and still teaches the church of Rome, and we 
 dread the consequences of such teaching in Protestant Christendom. Now 
 when we remember how soon some of the churches forgot what was preached 
 to them, so as to require the same to be written down ; when we remember 
 how the Gospels and Epistles were, as well as the other scriptures, read 
 continually in public and private ; how in all things men would prefer the 
 written scriptures for a guide, rather than the remembered faith, we cannot 
 but think that in a short time the scriptures were regarded as the true source 
 of the faith, at any rate to those coming after, and who heard and saw not 
 Christ and the Apostles, and that whatever prayers and confessions were in 
 use (of which we have no certain accounts, as none have come down to us 
 but the Lord's prayer,) would be traced to the written word. Had the Apos- 
 tles under the influence of inspiration drawn up any such confessions or ex- 
 positions for the churches planted by them, as being clearer and more conve- 
 nient than the scriptures, would they not have been handed down to us in 
 these writings, as our Lord's prayer, and .the summary of the law and prophets 
 as given by Christ, are in the Gospel. When, therefore, as at the council of 
 
 * We refer the reader to the latter part of the appendix for the proof of these statements. 
 
37 
 
 Nice, the bishops gave in the faith of their churches, (not in any written 
 creeds, so far as we are informed, but in verbal statements) must we not regard 
 them as drawn from the written word, during the three hundred years preced- 
 ing the council. More than three hundred churches were represented in 
 that council. Are their confessions to be regarded as so many separate 
 streams which took their rise in the fountains of oral tradition — that is the 
 preaching of the Apostles, then separated and travelled for more than three 
 hundred years — through more than three hundred channels, and at length 
 found themselves together at the council, just the same in color, taste and 
 purity. This is what some would have us believe concerning them. As we 
 shall have more to say on this subject before we conclude, we will not stop 
 to show the improbability of it, but will proceed to speak of another mode 
 by which God is pleased to instruct us in his holy truth. 
 
 2d. I mention as next in importance amongst the means of arriving at di- 
 vine truth, that which in the order of time may be said to precede the one 
 just spoken of. I allude to instruction in the word of God by parents and 
 guardians. Timothy is said to have known the holy scriptures from a child, 
 and from the manner in which his grandmother Lois, and his mother Eunice 
 are mentioned, we may infer the probability that he was early instructed in 
 the scriptures by them. Should it be said that he was instructed in the scrip- 
 tures by means of some catechism, or creed, or abridgment of them in 
 use among the Jews, we reply that there is no mention of any such things. 
 Moreover, when we remember how carefully the Jews were directed to teach 
 God's words to their children, "to bind them as signs upon the hand, as 
 frontlets between the eyes, and write them upon the posts of the house, and 
 upon the gates," and how they were actually worked into the borders of their 
 garments, so as to meet the eye at every turn, we must think that Timothy's 
 instruction was chiefly in the very words of scripture. And where is that 
 book which contains so many things in the way of history, parable, precept, 
 doctrine, which is more level to the capacity, and more interesting to the sen- 
 sibilities of children ? Thank Heaven, there always have been a goodly 
 number of pious parents whose first and chief instruction of children has 
 been in the very words of God, and there have been thousands of children 
 whose first ideas of a God and Saviour have been drawn from the scriptures, 
 read to them or by them, than which word properly selected by the parent, 
 nothing of man can be plainer, or so instructive. Let the first words then 
 committed to the memory of a child be God's own words. Let the first 
 prayer its infant lips are taught to lisp, be the prayer taught us by our Lord. 
 In the scriptures we have abundance of milk for babes, as well as meat for 
 men. Let the pure milk of the word be drawn from the breast of God's 
 
38 
 
 book, and taken fresh and warm into the stomach of the child. There is 
 nothing like mother's milk for the child, when the mother is in health, 
 and blessed be God, his word is always saving health. If parents would only- 
 do this more faithfully, how many more Timothys we should have in the 
 church of God. 
 
 3d. Next let me mention as the most effectual means of arriving at the 
 true knowledge of Christian doctrine, the ministry of the gospel, the preach- 
 ing of the word, by whose foolishness God is pleased to save those that be- 
 lieve. Here again, however, let us be careful to observe how the directions 
 given to God's ministers bind them to keep near to his word. " If any 
 man speak let him speak as the oracles of God." " Take heed to thyself 
 and the doctrine." " Preach the word." Merely to read it, is to preach it. 
 The words which the Holy Ghost useth are to be preferred to the " enticing 
 words of man's wisdom." Having preached the word either in the language 
 of Scripture, or in that which comes nearest to it, the minister may then re- 
 prove, rebuke, and exhort — reprove the people for not studying and obeying 
 that word — rebuke them for sinning against it— and exhort him to do all 
 things which it commands. The great duty of the preacher is to draw the 
 attention of sinful and ignorant man to the word of God, to set before him 
 its promises and threatenings, and in every way seek to bring him under 
 the sanctifying influence of the truth as it is in Christ. By comparing 
 scripture with scripture, and making scripture explain itself, they will best 
 unfold its real meaning and intent. Thus will they speak as ambassadors of 
 God, praying sinful men to be reconciled to God, even as tho' Christ was 
 speaking by their lips. Our church in all her ordination services most im- 
 pressively sets forth her deep sense of the importance of this part of the 
 ministerial office. In the most awfully interesting part of the service for or- 
 daining deacons, after having required a solemn promise of the same, she 
 puts a New Testament into the hands of the deacon, with a charge to read it, 
 (and if licensed thereto by the bishop,) to preach it to the people. In her 
 office for the ordaining of priests, after repeated promises on the part of the 
 candidate, to read, study, and preach the scriptures, she puts the whole Bible 
 into his hands, charging him to preach it. And again in the consecration of 
 a bishop she repeats the same ceremony, and after similar demands and put- 
 ting the Bible into his hands, charges him " to think upon the things contain- 
 ed in that book, and be diligent in them, that the increase coming thereby 
 might be manifest unto all men, and that by "so doing he might both save 
 himself and those that hear him." Not one word in all these services does 
 she say about tradition as the interpreter of scripture. The public reading 
 and preaching of God's word by his ministers does indeed give them a great 
 
39 
 
 influence over the minds of men in forming their religious opinions. So 
 hath God ordained. But then he has also provided an abundant supply of 
 his holy scriptures which the people have in their hands, and it is their duty 
 with the Bereans of old to search these scriptures for themselves daily, 
 whether these things be so or not. It is doubtless better that this duty of 
 preaching the scriptures should be committed to numerous individuals duly 
 prepared for it, and solemnly ordained to it, and giving the sense of scripture 
 on their own awful responsibility to God, than if some uniform exposition 
 were enjoined by a great council of the church, as the sole allowed comment 
 upon God's word ; for if that council should be corrupt, and that exposition 
 false, how dreadful the condition of the hearers ; whereas if many of the 
 individual preachers be corrupt or ignorant, still others will be faithful and 
 wise, and shining even in the church below as stars, will throw their light on 
 the surrounding darkness. 
 
 4th. It might now be asked has not the church as such in her collective 
 capacity, as a regularly organized body, done any thing in the way of ex- 
 pounding God's word, at least as a help to the ministers, and in order to reg- 
 ulate the faith of her members, which deserves our reverential regard. As 
 the ground and pillar of the truth, she has in various ways endeavored to 
 perform her part, by setting forth catechisms for the young and ignorant, also 
 creeds and prayers for the public worship of God, and forms and confessions 
 for the administration of God's holy ordinances, as also articles of religion 
 when called for by the exigences of the church. In all these the faith of the 
 church is more or less set forth, tho' all of them were not exclusively or 
 chiefly designed for settling the faith, some of them being rather for de- 
 votional purposes. In none of these however is the great principle of the 
 sufficiency of scripture ever violated. Take for instance the catechism of 
 the church of England and America, designed for the use of her young mem- 
 bers. Does the church in setting it forth, declare that the scriptures being 
 dark and hard to be understood, must be made clear to the young mind by 
 means of her exposition in the catechism ? What doctrines, precepts or or_ 
 dinances, are set forth more clearly in the few words of the catechism, than 
 the same are, in some parts of the Bible, and in various places more at large ? 
 How easy to collect a number of texts, or larger portions of scripture on 
 every point contained in the catechism, not merely for proof, but for elucida- 
 tion ? See how this is actually done in the larger catechisms in use, and in 
 some catechisms which are altogether in scripture language, as that published 
 by the late bishop of New York. Our catechism is merely an abridgment; 
 not a new and better version of Christianity, and is on many accounts very 
 convenient, when properly used. That it is not a clearer exposition of 
 
40 
 
 Christianity than we may find in the sacred text, is evident from the fact that 
 both in England and America the ministers are enjoined to explain it to the 
 children publicly, before the congregation. This is often done, and the cate- 
 chism serves as a text for the minister to discourse on, instead of a sermon 
 from some passage of scripture. Like the word of God it is submitted to 
 the exposition of the preacher. Volumes also have been written and pub- 
 lished on this brief summary of our religion, and few as are its words, some 
 of those have been, and are the subjects of controversy. Take next the 
 Apostles' or Nicene creed. Do they make clearer to the mind any of the 
 great facts and truths set forth in them ? How many scriptures there are 
 bearing on each point, which are better calculated to produce faith and con- 
 viction in the mind, and to awaken feeling in the heart. It was however desira- 
 ble, to have in some part of the services of the sanctuary, a brief summary of 
 the great truths of religion to be frequently repeated, and turned into an act of 
 devotion. The scriptures read on each occasion of public worship could of 
 course only refer to some few of them at one time, whereas it was desirable 
 to have them all pass before the mind. Now it would not be practicable in 
 so short a compass, to express the same in scripture texts, and therefore for 
 brevity and convenience, they are brought together in the very fewest words 
 which could be used. I now speak of the general use which our creeds 
 serve. We know that at particular times they have been resorted to, with 
 more or less efficacy, for the detection of heresy, and the exclusion of heretics 
 from the church ; but we deny that they express any truths more plainly or 
 so as to produce more effect than the word of God. Short as these creeds 
 are, what large volumes have been written in explanation of them, and some 
 of their words also are subjects of a difference of opinion. 
 
 Still more is this the case with our articles which were mostly intended as 
 a protest against the corruptions of truth by the Church of Rome. They set 
 forth the great truths of the Gospel in a very decided manner, and yet much 
 diversity of sentiment exists as to the meaning of some of them, while candid 
 history confesses the fact, that those who drew them up, intended that some 
 of them might be received in different senses. Not so the word of God 
 which is all yea, yea, or nay, nay, though we may not always perceive the 
 harmony. I do not make this ambiguousness an objection to our articles, but 
 rather consider it an evidence of the candor and wisdom of their framers, that 
 they should thus have expressed themselves on doubtful points. Of this how- 
 ever we feel happily certain, that it is with our articles, creeds, catechism and 
 services, as it is with the Bible, that the points necessary to salvation are all 
 plain enough to humble and candid enquirers. The same remarks may we 
 make as to all the solemn offices, for the administration of Baptism, the Lord's 
 
41 
 
 supper, confirmation and ordination. As Cod had furnished in his word no 
 prayers, confessions and responses for the complete religious performance of 
 these ordinances, it became the duty of the Church to prepare such out of his 
 holy word, not however expecting to make ihe scripture on these subjects 
 clearer than it is, as it stands in the sacred volume, but to make the admin- 
 istration of these ordinances solemn and edifying ; sanctifying them with 
 the word of Cod and prayer. 
 
 That the doctrine of scripture in relation to these ordinances is not render- 
 ed clearer to the minds of men , by these offices of the church, is evident from 
 the fact that so many differences of opinion still exist as to the meaning of 
 the church in the words she uses. Are there not as many and as great dif- 
 ferences of opinion concerning certain words in the baptismal service, as in 
 regard to those passages of scripture which relate to baptism ? And that the 
 church does not mean that these services and creeds should be preferred as 
 an exposition of the " faith -once delivered to the saints " and transmitted 
 through a regular line of traditive interpretation, to the scriptures themselves, 
 is evident to us from the manner and order in which she causes these scrip- 
 tures and these documents to be used, now as of old. If as some say the 
 preaching of the Apostles came first, their writings afterwards, therefore, the 
 church the everliving preacher must teach, and the Bible only prove what 
 she teaches, why then in every age have the scriptures been first read in the 
 churches, and afterwards the voice of the church heard in her services ? 
 
 If the church be, as she is often represented, the standing and everliving 
 preacher, coming down from primitive times, venerable with years, how 
 does she perform that duty ? Does she rise up each Sabbath day in the holy 
 place, and cry out: — Hear O my children the words of thy mother. More 
 than eighteen centuries ago I received from the great master a sacred deposit, 
 an holy faith ; from his own lips and the lips of his inspired servants I re- 
 ceived it. I at once committed it to my faithful memory and therefrom 
 preached it to the world. From time to time as I saw need, I brought it 
 forth, and entrusted it to creeds and liturgies and holy books, and in them 
 have I ever faithfully preserved it. Hear it this day in these prayers and 
 confessions and services, which I now utter as my first words of instruction. 
 I most solemnly swear unto you, it is the very same failh once for all deliver- 
 ed to the saints, unchanged and entire, for I am a perpetual and living witness 
 to the fact. In this I cannot be mistaken, here I am infallible. Therefore 
 listen as to the voice of Christ himself or his Apostles, for I utter their words. 
 Having done this, and gone through her creeds and prayers and sacramental 
 services, does she then say — Do you doubt — behold I tender you the proofs 
 — look at these sacred books — this new testament written some years, after 
 4 
 
42 
 
 the faith was delivered, by the very persons delivering it, and containing the 
 very same, and now I read a portion of them unto you — judge ye. Do we 
 not all know that the very contrary is and ever has been the practice of the 
 Christian church. Before a creed is read, or an ordinance administered or a 
 sermon delivered, she bids her ministers read portion after portion of the 
 sacred scriptures old and new, that all may compare scripture with scripture ; 
 and then and not till then, does she open her lips with her services, and per- 
 mit the minister to give his opinion and testimony. God speaks first in his 
 own plain and impressive language, line upon line, precept upon precept ; then 
 the church by her creeds and prayers and sermons responds to the same, and 
 declares how she understands them, and prays that God would "illuminate 
 all Bishops, Priests and Deacons with true knowledge and understanding of 
 his word, that both by their preaching and living they may set it forth and 
 shew it accordingly" — " that he would give all his people increase of grace 
 to hear meekly his word and receive it with pure affection." 
 
 Let it not be said that it is a matter of no importance which comes first, so 
 that God's word be admitted as the ultimate tribunal. It is by no means 
 a matter of small importance who is first heard, God in his infallible word, or 
 the church in her services. First impressions are the deepest and most du- 
 rable. He who has the privilege of making the first statement of his case, 
 has ever an advantage over the mind of the listener. Many are so well satis- 
 fied with the first statement, that they do not desire any other, their minds being 
 fully made up on the subject. We can never consent to regard the scripture 
 merely or chiefly as a court of appeals, or ultimate tribunal to which doubtful 
 or controverted points are to be carried. Many through indolence, or fear of 
 expense, or belief that no change will be made in the sentence, content them- 
 selves with the decision of the first court in which their earthly cause is tried. 
 So would it be in this case. So has it been we all know to the great dis- 
 honor of religion in various ages of the church when she, darkening God's 
 council, and being the blind leading the blind has conducted her children by 
 thousands to the bottomless pit. We must therefore ever regard the word of 
 God as the first and chief teacher of the truth, as well as the ultimate tribunal 
 to which all the opinions of men and practices of the church must be car- 
 ried (g). 
 
 (g-) Justin Martyr's account of the primitive worship. — " On the day that is called 
 Sunday (says he) an assembly of believers through town and country takes place upon 
 some common spot, when the writings of the Apostles, or the books of the Prophets are 
 pu jliclj read, so long as the time allows ; after which the presiding minister in a sermon 
 exhorts his hearers to the practical adoption of the good precepts which they have just 
 heard recited." — Apobgy 1. 6. 67. 
 
43 
 
 5th. We would yet allude to one other means of arriving at a sure know- 
 ledge of the laith — the great truths which must be received in order to salva- 
 tion. It is a most gratifying and comforting consideration that there is a 
 remarkable consent of the wise and pious of the church of God in every age 
 to the fundamental doctrines of Christianity, seen not merely in the confes- 
 sions and services of particular churches, but in many other writings. This 
 consent has been so great as to be compared to the general testimony of man- 
 kind to the existence of a Supreme Being. But whence this common con- 
 sent. It doubtless originated in a first revelation, but would it have been 
 retained and believed by the mere unwritten remembrance of that revelation 
 transmitted from age to age ? St. Paul in his first chapter to the Romans 
 speaking of the wise men of this world says, " That which may be known 
 of God is manifest in them for God hath shewed it unto them ; for the invisi- 
 ble things of him (that is his eternal power and godhead) from the creation 
 of the world are clearly seen, being understood by the things that are made." 
 The light of nature was a perpetual Bible to them keeping in their remem- 
 brance the knowledge of a God. So the blessed Bible has ever been the 
 steady and unchangeable light in which the wise and pious of God's people 
 have seen the same great truths of Christianity, bearing testimony to the same 
 in their various writings which have come down to us from primitive times, 
 which occasionally issued forth from the darkness of the darkest ages, and 
 which still continue to abound in all parts of the Christian world. It is most 
 strengthening to our faith to be able to go back from generation to generation 
 and to travel from land to land and find this same concurring testimony. Too 
 much indeed has sometimes been rested upon it by those who were given to 
 the veneration of antiquity. Some of the Fathers are supposed to have thus 
 relied too much on those yet nearer to the Apostles than themselves, and the 
 English reformers too much on the whole body of the Fathers, but as we 
 think will appear from authorities yet to be adduced, both those Fathers and 
 the Reformers gave to the Scriptures ever the first and highest place, and 
 chiefly referred to the ancients, in the first place to refute the heretic who 
 laid claim to tradition as on their side, and in the second place to meet the 
 Romanists who affirmed that all the Fathers were for them. 
 
 I shall close this part of the appendix by the following extracts from an old 
 and excellent writer referred to in a previous note, and who, from the time in 
 which he wrote and from the whole tenor of his book, was well acquainted 
 with the controversy between the Roman Catholics and Protestants on the 
 point of tradition. 
 
44 
 
 Extracts from Sir Humphrey Ly rule's Via Divia. 
 
 In the second section he considers the objections of those who say that 
 the scriptures are " dumb judges and cannot speak" — that they are " dead 
 characters," " matters of contention," a " shop of heretics," " doubtful," 
 " full of perplexities." He replies — let it be admitted that there are things 
 hard to be understood — -yet there is milk for babes, as well as stronger meat 
 for stronger men and as St. Gregorie saith " there is depth for the elephant to 
 swim, and shallow fords for the lamb to wade in." He that gave a heart and 
 wisdom to the Apostles to preach that heavenly word opened the heart of 
 Lydia (a poor ignorant woman) to understand it ; and for that purpose saith 
 St. Chrysostom the spirit of God hath so ordered and disposed the scriptures 
 that publicans and fishers and tent makers and shepherds and apostles and 
 unlearned men should be saved by those books." To whom St. Chrysostom 
 asks " are the scriptures obscure." Who is there that heareth the words 
 " blessed are the meek — blessed are the merciful — blessed are the pure in 
 heart and the like, that shall need an expositor? But admit there are diffi- 
 culties in some scriptures " the obscuritie of scripture is very profitable (saith 
 Gregorie) for it doth exercise the senses, whereby one may understand that 
 which otherwise he would be ignorant of; for if the sacred scriptures were 
 easy and familiar in all places, they would be neglected, which obscure places 
 by study and industry being known and understood, do comfort and revive 
 the reader, by how much the more, they are with industry and difficulty 
 sought and understood," 
 
 But the author concludes with the blessed truth, that though there be ob- 
 scurities in scripture, yet there are plain and evident testimonies, which illus- 
 trate those difficult and obscure places and that in those plain and evident 
 places all things concerning faith and good manners are contained. 
 
 In the third section he proceeds with the same subject affirming the Fathers 
 made the scriptures sole judges of their cause when they were disputing with 
 heretics, professing that" the text of scripture was the truest glosse in ex- 
 pounding of itself" not he says " that we denie the authoritie of the fathers 
 which joyntly agree in poynts of faith, for the rigid expounding of the scrip- 
 tures ; only we say the author of the word who best knew his own meaning, 
 was best able to expound himself, and in this manner the ancient fathers, as 
 they grounded the church upon the scriptures, so likewise they referred back 
 the meaning of the scriptures, unto the author of them." Thus St. Austin 
 in his four books of Christian Doctrine where he expressly treateth of ex- 
 pounding scripture — he plainly proveth that the meaning of the word is 
 learned out of the word and the obscure places are expounded by the mani- 
 fest. "In this great plentie of scriptures (he saith) we are fed with plain things 
 
45 
 
 and exercised with obscure, those drive away hunger ; these contempt, the 
 Holy Ghost having tempered them so of purpose." " There is much obscurity 
 in scripture, but withal if thou knock at the door with the hand of thy un- 
 derstanding, thou shalt gather by little and little the reason of that which is 
 there spoken and the door shall be opened to thee (noh ab alio, sed a verbo 
 Dei) and that by no other but the word of God itself." So also St. Basil of 
 the Greek Church "behold and hear the scripture expounding itself. Yea what 
 things be, or seem to be, covertly spoken in some places of holy scripture, the 
 same are explained by other plain places elsewhere." So St. Chrysostome — 
 " Let us follow the scope of holy scripture in interpreting of itself; when it 
 teacheth some hard things* it expoundeth itself* and sufiereth not the hearer 
 to err. Let us not fear therefore to put ourselves in full sail into the sea of 
 scriptures, because We shall be sure to find the Word of God our pilot;" 
 
 In the 9th section, of the same book there are some passages worthy to be 
 republished in our day. 
 
 " I confesse it for a truth that in the first ages of the world, the ancients had 
 the knowledge of God without writing* and their memories by reason of their 
 long lives, were registers instead of books ; but afterwards when God had 
 taken the posteritie of Jacob to be his peculiar people, the lives of men were 
 shortened ; and therefore hee gave them their lawes in Writing, which writing 
 was so true and perfect, that some Romanists confesse the Jewes had nothing 
 pertaining to the knowledge and service of God that was not written, and " as 
 in the creation of the world before the sun was made, the light Was sustained 
 and spread abroad by the incomprehensible power of God ; yet after the sun 
 was created, God conveyed the whole light Of the world into the body of the 
 sun, so that tho' the moon and stars should give light, yet they should shine 
 with no other light but what they received from the sun : even so in the con- 
 stitution of the Church, howsoever God at first preserved and continued the 
 knowledge of the truth by immediate revelation from himself to some chosen 
 men, by whose ministrie, hee would have the same communicated to the rest, 
 yet when he gave his Word in writing, he conveyed into the bodie of the 
 scriptures, the whole light of his Church, so that albeit there should be Pas- 
 tors and Teachers, to shine as starres, to give light to others, yet they should 
 give no other light, but what by the beames of the Written law was cast upon 
 them." And that we might have good warranty for the written word, God 
 himself shewed the first way by his owne example, who with his own finger 
 wrote the Decalogue in tables of stone ; and saith Moses " The tables was 
 the worke of God and the writing was the writing of God upon the tables," 
 Exodus 32 : 16. And thus one and the same spirit that prescribed the old 
 law to Moses gave also express charge to St. John " scribe write these things/' 
 
46 
 
 Rev. 1: 11: 19: And lastly the reason of this writing St. Luke renders to 
 Theophilus " that thou mayst know the certaintie of those things wherein 
 thou hast been instructed," Luke 1: 4. 
 
 St. Paul's epistles are evidently only a repetition of those things which he 
 had preached to the various churches among whom he had declared the whole 
 council of God. 
 
 " Wherefore Athanarius the Holy Father tells us ; the holy scriptures given 
 by inspiration of God. are of themselves sufficient to the discovery of the 
 truth. And as concerning the fulness of all truth which is revealed in the 
 scriptures, St. Hilary assures us that in his days the word of God did suffice 
 the believers ; yea saith he, what is there concerning man's salvation that is 
 not contained in the word of the Evangelist ? -What doth it want 1 What is 
 there obscure in it ? All things there are full and perfect. And Turtullian 
 himself professeth that he honoreth the fulness of the scriptures and de- 
 nounceth a woe to Hermogenes the heretic, if he take aught from those things 
 which are written, or addethto them." And St. Cyrill more expressly, " all 
 things that Christ did are not written, but tilings are written which the writers 
 thought sufficient, as well touching conversation, as doctrine, that shining with 
 right faith and virtuous works, wee may attain to the Kingdom of Heaven." 
 And thus by the testimonies of the blessed Apostles and the consent of the 
 Holy Fathers we have certaintie, we have safety, we have assurance, we have 
 all sufficiencie in the Holy Scriptures. Again he quotes Ireneus as saying 
 that in his time the heretiques complained that they who were ignorant of 
 tradition could not find the truth in the Scriptures, for the truth was not de- 
 livered by writing but by the word of mouth. And for proof of their asser- 
 tion they cite the words of St. Paul, " we speak wisdom among them that 
 are perfect, 1st Cor. 60: 2, 6. Bellarmine the Roman allegeth this very text 
 to prove that many misteries require silence, that it is unmeet they should be 
 explained by the scriptures, and therefore are only learned by traditions. 
 Turtullian also tells us that the heritiques confessed indeed that the Apostles 
 were ignorant of nothing, but they say the apostles revealed not all things 
 unto men, and for proof they cite the word written " O Timothy keep that 
 which is committed to thy trust." In like manner St. Austen tells us that all 
 foolish heritiques doe seek to colour their devices by this Gospel " I have yet 
 many things to say unto you, but ye cannot heare them now." But saith he 
 seeing Christ himself hath been silent of those things, who of us can say — 
 they are there and there, or if he dare say it, how doth he prove it?"* 
 
 * The author gives the references to all his quotations. The reader can examine the 
 same. 
 
47 
 CHAP. II. 
 
 Additional proofs of the facts and views contained in the appendix and 
 
 sermon. 
 
 When the author wrote the views contained in the preceding chapter, hav- 
 ing a thought of their publication in some shape or other, he had only read 
 what was said on the subject in the first four volumes of the Oxford tracts and 
 in one brief answer to them. Since then and since the request of the sermon 
 for publication, he has been furnished with a supply of English publications 
 on both sides of the controversy, and also with the last volume of the Oxford 
 tracts issued 1840. Having been deeply interested in the discussions and 
 fearing that the controversy is not over either in England or America, he thinks 
 that the following quotations and remarks in continuation and support of 
 what is affirmed in the appendix, will not be without some use. If the 
 reader has been in any measure interested in the sermon and first part of the 
 appendix, he will be much more so by the facts and testimonies which are 
 about to be produced. 
 
 And that I may not be suspected of misrepresenting the Oxford divines 
 and their advocates, on the subject of tradition and the insufficiency of scrip- 
 ture I will 
 
 1st. Adduce their own words on the subject. . 
 
 2d. Some testimony from scripture. 
 
 3d. That of the Fathers and Reformers. 
 
 4th. Shew the insuperable difficulties in the way of making the use they 
 propose of tradition. 
 
 5th. Set forth what appears to be the main object of this class of divines 
 in thus magnifying tradition. 
 
 This will be done very often in the words of some of those distinguished 
 living writers of the Church of England, who are now engaged in a contest 
 in which not a few of the principles and acts of the reformation are assailed. 
 
 Opinions of Oxford Divines and others on the subject of tradition. 
 Our first quotation is from the work of the Rev. Mr. Manning, an English 
 Clergymen, and which was published at the request of the Bishop and 
 Clergy, of the diocese to which he belonged. " We often persuade ourselves 
 that when Holy scripture is once proved to be such, all questions are quickly 
 ended by a final appeal to the word of God, whereas the final appeal is the 
 beginning of the controversy. For all parties lay equal claim to its favora- 
 ble verdict, and men hear its voice as variously as they will. The very point 
 at issue is the meaning of the voice. Their differences prove at least this, 
 that scripture is not the clear expositor of its own meaning." (P. 36.) 
 
48 
 
 One remark only we make on the above. If the prayer-book be the fina 
 appeal as interpreting scripture, which Mr. Manning affirms, since differences 
 of opinion exist as to the meaning of various expressions in it, only let the 
 reader apply the above passage to the prayer book and see how well it suits 
 it. Let the word prayer-book, or tradition be substituted for scripture ; the 
 reader is requested to do it. 
 
 Again in page 44, Mr. Manning says " although it is allways both the 
 right as men speak and the privilege of christians to labor out their belief 
 by analysis and induction, by evidence and history, it can never be the ne- 
 cessary duty until the church has failed of hers. For it is her office to anti- 
 cipate all reasonings by holding forth the approved results. And for this very 
 cause it pleased God in the beginning to store up in her the whole treasure of 
 the Gospel ; her sacied books were as a steadfast memory ever correcting her 
 conceptions of Heavenly things ; her living ministry, a thousand tongues; her 
 rule of faith, an universal instinct ; her councils, acts of deliberation ; her de- 
 crees, utterances of judgments. She was and is, a living, responsible being, 
 witnessing, defining old truths, condemning false novelties. Her charge is to 
 sustain from age to age, the whole body of revealed wisdom ; to imbue each 
 successive generation of her children with the conclusions of the faith, open- 
 ly tendering also the proofs of Holy Scripture ; and thus going before us 
 from our childhood, being ever herself of one ripe age, teaching us what 
 things are necessary, probable, or doubtful ; both what we must and what we 
 may believe ; ever leading on those that will follow, from conclusions to 
 proofs, to inner ranges and higher paths of wisdom." P. 44:45. 
 
 Much of the above is doubtless true, some of it we confess unintelligible 
 to us, (as is often the case with Oxford writings) but in all, there is one great 
 defect, that it puts scripture in the back-ground, whereas the church should 
 teach chiefly by it, and not merely keep it for proof. Let the above be ap- 
 plied to the church in her corrupt ages and in large portions of Christendom 
 now, and how wretched the condition of those whose first and chief instruc- 
 tion comes from the corrupted services of the Roman Ritual, the scripture 
 being only resorted to for proof. 
 
 We also quote as follows from Mr. Manning. " In each particular church 
 therefore, as well as in the church at large, there was both the scripture and 
 the sense ; and of this sense a certain portion was from the beginning ga- 
 thered into a summary and tendered to every candidate for baptism, as the 
 condition of his entering the church of Christ and the rule of his faith af- 
 terwards; and this summary was the same in all churches and confessed by 
 all christians, and the substance of it how variously soever expressed in words, 
 ivas as directly delivered by the Holy Ghost to the Apostles and by the 
 
49 
 
 Apostles delivered to the church as that of scripture itself. We have 
 the same proof that St. Paul delivered to the Gallatian Church the sub- 
 stance embodied in the Catholic creeds, as they now stand, as that this epis- 
 tle which recalls them to their former teaching, is authentic. And therefore 
 although the whole substance of the creed may be ultimately resolved into 
 scripture, it was not at first derived from it, being itself older than the apos- 
 tolic writings, and coeval with the'first preaching of the faith." Again " and 
 it is to be observed that as the substance of the creed is acknowledged by all 
 to be in point of time older than the apostolic scriptures and therefore not at 
 first derived from them, but only confirmed by a consequent and fixed attes- 
 tation, so the original wording of the creed, whatsoever it might be, was drawn 
 from oral preaching." On this passage Mr. Manning has the following note. 
 "St. Augustin de Symbolo 1, and Cyril Catech. 5, speak of the creed as a 
 summary of the chief heads of scripture, but they plainly mean no more, 
 than that it may be either deduced from scripture or resolved bach into it, i. e- 
 its perfect agreement in substance and completeness, as a summary of the 
 faith." On turning to the place here referred to in the works of St. Cyril, 
 in the Oxford translation, we find these words, and leave it to the reader to 
 judge for himself whether St. Cyril speaks of the creed as drawn from scrip- 
 ture, or tradition. "But take thou and hold that faith only as a learner, and 
 in profession, wmich is by the church delivered to thee and is established 
 from all scripture. For since all cannot read the scripture, but some as being 
 unlearned, others by business are hindered from the knowledge of them, in 
 order that the soul may not perish for the lack of instruction, in the articles 
 which are few, we comprehend the whole doctrine of faith. This I wish'you 
 to remember even in the very phrase, and to rehearse it with all diligence 
 among yourselves, not writing it on paper, but by memory graving it on your 
 heart, as on a monument ; being watchful during your exercise, lest haply 
 some of the catechumens overhear the things delivered to you. This I wish 
 you to keep all through your life as a provision for the way, and beside this 
 to receive no other ever ; whether we ourselves should change, and contra- 
 dict what we now teach, or some opposing angel transformed into an angel of 
 light should aim at leading you astray — for though we or an angel of Heaven 
 should preach any other gospel unto you than that you have received let him 
 be accursed." "And for the present commit to memory the faith, merely lis- 
 tening to the words, and expect at the fitting season the proof of each of its 
 parts from the divine scriptures. For the articles of the faith are not com- 
 posed at the good pleasure of man ; but the most important points chosen from' 
 all scripture, make tip the one teaching of the faith, and as the mustard seed 
 in a little grain contains many branches, thus also this faith in a few words : 
 
50 
 
 hath enfolded in its bosom the whole knowledge of godliness contained 
 both in the old and new testament. Behold therefore brethren and hold the 
 traditions which ye now receive and write them on the table of your hearts. 
 St. Cyril Catichet, lecture V. Oxford 1839 : 57,58. If this passage does 
 not mean some summary of doctrine drawn from all the scriptures, and de- 
 livered to such as could not search the scriptures, then what construction may 
 not be forced upon the writings of the fathers ? "Why did not St. Cyril at 
 once recommend it as older than the scriptures and received from the apos- 
 tles' lips and used by them in the churches. The other reference to St. Au- 
 gustin is as little to the purpose. The reader who has access to the work 
 may consult it for himself. 
 
 We will now add a few passages from Mr. Manning who concludes " That 
 the oral preaching of the Apostles was the sole rule of faith before the Scrip- 
 tures were written and is so recognised by Scripture itself ; that it was the 
 chief rule of faith to the universal Church even after the books of Scripture 
 were written ; that is until they were collected and dispersed in a canon 
 throughout the Churches in the world ; that it is recognised by the Christian 
 writers of the first four centuries, as a rule of faith in itself distinct from the 
 Apostolic Scriptures, although in perfect harmony with them ; that it is at- 
 tested to us by the universal consenting tradition of the primitive Church and 
 that the offspring and representative of the oral preaching of the Apostles is the 
 creed as we now receive it, which is in substance older than the Scriptures 
 and universally used in baptism, in all Churches before the Scriptures were 
 written. Therefore the rule of faith in the primitive Church was Scripture 
 and the creed attested by universal tradition. From this we must conclude 
 further that this rule of faith was the ordinance of the Apostles and therefore 
 of God." (See page 76.) ^ 
 
 Again " That the Scriptures when written and received by the Church 
 were universally understood in the sense of the Gospel before preached by 
 the Apostles, and therefore must be interpreted by us according to the sense 
 of that oral preaching which is preserved to us in the creed." " Moreover 
 granting but not admitting that the creed was composed after the writing of 
 the Scriptures, yet if attested to be the sense of Scripture by a sufficient wit- 
 ness, such as universal tradition, or drawn from it by a competent authority, 
 such as a general council, and no man can deny it has both these to confirm 
 it, the creed would be to us the interpreter of Scripture." Again he says 
 " The meaning and intention of the creed is never disputed: the controversy 
 turns on the meaning of Scripture." 
 
 One remark we offer on the assertion " that the Scriptures when written, 
 were understood in the sense of the Gospel before preached by the Apostles 
 
51 
 
 and therefore must be interpreted by us according to the sense of that oral preach- 
 ing which is preserved to us in the creed." Bishop Onderdonk of Pennsyl- 
 vania in his able and unanswerable tract on the rule of faith, which is entirely 
 opposed to this doctrine of tradition, has shewn that in thirteen instances Scrip- 
 ture was required, to aid or correct tradition. Now did the creeds in those 
 Churches come down from the oral preaching of the Apostles as misunder- 
 stood or corrupted by the first members, or from the preaching as corrected 
 by the epistles ? If from the former, then must they have differed from the 
 Scriptures and required correction afterwards. If from the latter then the 
 Scriptures are their proper source. They came not from the extemporane- 
 ous sermon which the Holy Ghost enabled the Apostles to preach, but which 
 was misunderstood or corrupted in some things, but from the sermon after- 
 wards written under the guidance of the Holy Ghost. This we must believe, 
 or else that the Apostles gave a fixed written creed to be the sense of thei 
 preaching, and afterwards of this their written word, which no one maintains, 
 else surely it would have been found in the canonical writings. Christ pro- 
 mised to his chosen witnesses indeed, that the Holy Ghost should bring all 
 things which he had said to their remembrance, and guide them into all truth, 
 that nothing might be lost to the Church, but no such certain promise was 
 given to all the believers unto whom the Apostles preached, for St. Paul had 
 to grieve that some had so soon forgotten what he said, and to stir up even 
 pure minds by way of remembrance. The reader is requested if practicable, 
 to get and study the excellent tract just referred to. 
 
 I would now adduce a few passages from Mr. Keble's treatise on tradition. 
 In page 23 he quotes some of the Fathers as authority for his opinion " that 
 tradition is parallel to Scripture, not derived from it, and consequently as fix- 
 ing the interpretation of disputed texts, not simply by the judgment of the 
 Church, but by authority of that Holy Spirit which inspired the oral teaching 
 itself, of which tradition is the record." In page 26 he says " the fact is 
 clearly demonstrable from Scripture that as long as the canon of the New 
 Testament was incomplete the unwritten system served as a test even for the 
 Apostle's own writings." Moreover he says " Must it not be owned on fair 
 consideration that Timothy's deposit did comprise matter independent of, and 
 distinct from, the truths which are directly scriptural?" " and that whatever 
 we can prove to be still remaining ought to be religiously guarded by us, even 
 for the same reason that we reverence and retain that which is more properly 
 scriptural, both being portions of the same divine treasure." 
 
 I would add to the above some extracts from a work on tradition by the 
 Rev. G. Holden in which he gives the sentiments of some of the Oxford writ- 
 ers and their friends. Mr. Newman (he says) in his lectures on the prophet- 
 
52 
 
 ical office of the Church remarks " The primitive church has authority as' 
 the legitimate expositor of Christ's meaning ; she actsinot from her own dis- 
 cretion but from Christ and his Apostles," P. 95. " The rule of faith which 
 is now commonly taken to mean the Bible by itself, would seem in the judg- 
 ment of the English Church properly to belong to the Bible and Catholic 
 tradition taken together. These two together make up a joint rule. Scrip- 
 ture is interpreted by tradition, tradition verified by scripture. Tradition 
 gives form to the doctrine, scripture gives life." Tradition teaches, scripture 
 proves, P. 327. 
 
 In a similar manner the author of the 78th No. of the Oxford tracts says " the 
 trUe creed is the Catholic interpretation ol scripture, or scripturally proved tra- 
 dition," P. 2. In the 71st No. of tracts, tradition is described as another great 
 gift equally from God with the Bible, P. 8, as affording a certainty in regard to 
 the high theological doctrines " which supersedes the necessity of arguing from 
 scripture against those who oppose them," P. 28. See P. 6 of Holden on 
 tradition. — The same writer quotes from the sermon of " Churton on the 
 Church ofEngland, a witness and keeper of Catholic tradition, the following 
 sentence; " Scripture itself directs us to this Catholic tradition, that it does 
 not suffer itself to be tried at the bar of private judgment alone, that it de- 
 clares even men of the most cultivated talents insufficient to understand what 
 they read without the guidance of the Church." P. 8. The author of the 
 38th tract has these words " The liturgy as coming down from the Apostles 
 is the depositary of their complete teaching." And Mr. Hook in his sermon 
 on the Gospel the basis of education, P. 23, thus writes " when they find 
 the doctrine taught by the Bible and the doctrine taught by the Prayer-book — 
 or in other words by the primitive tradition confluent — flowing like the waters 
 of the Rhone and Saone in one stream tho' with distinguishable currents,- 
 they then feel that the meaning which they attach to scripture is the right 
 meaning." 
 
 We conclude our quotations by the following from the 5th volume of the 
 Oxford Tracts, none of which we presume have yet been republished in this 
 country. The reader will perceive that the course of these writers is still an 
 onward one. 
 
 Tract 85 treats of the difficulty in the scripture proof of the doctrines of 
 the Church. 
 
 In P. 33 it is said as to the Bible " Both the history of its composition 
 and its internal structure are against its being a complete history of the Divine* 
 will unless the early Church says it is. Now the early Church does not tell 
 us this. It does not seem to have considered that a complete code of morals 
 or of Church government, or of rites or of discipline is in scripture, and 
 
53 
 
 therefore the original improbability remains in force. Again, this antecedent 
 improbability tells even in the case of the doctrines of faith, as far as this, 
 that it reconciles us to the necessity of gaining them indirectly from scripture, 
 for it is a near thing (if I may so speak) that they are in scripture at all ; 
 humanly judging, they would not be there but for God's interposition ; and 
 therefore since they are there by a sort of accident, it is not strange that thev 
 should be but latent there, and only indirectly produceable thence." 
 
 Again P. 68. I have been arguing that scripture is a deep book, and that 
 peculiar doctrines concerning the Church, contained in the prayer-book, are 
 in its depths. Now let it be remarked in corroboration ; first — that the early- 
 Church always did consider scripture to be what I have been arguing from 
 the structure of it — viz: — a book with very recondite meanings : this thev 
 considered not merely with reference to its teaching the particular class of 
 doctrines in question, but as it regards its entire teaching." Secondly " it is 
 also certain that the early Church did herself conceal these same church 
 doctrines. I am not determining whether or not all her writers did, or all her 
 teachers, or at all times, but merely that viewing all that period as a whole, 
 there is on the whole a great secrecy observed in it concerning such doctrines 
 as the Trinity and Eucharist." Again "If the early Church had reasons 
 
 for concealment, perchance scripture has the same; especially if we suppose 
 
 what at the very least is no improbable idea — that the sistem of the early 
 Church is a continuation of the sistem of those inspired men who wrote the 
 New Testament." 
 
 In tract 85, P. 106, it is said " The creed is a document the same in kind 
 as the scripture, tho' the wording be not fixed and invariable, or its language. 
 It admits of being appealed to, and is appealed to by the early Fathers as 
 scripture is. If scripture was written by the Apostles, because the Fathers 
 say so (as it is) why was not the creed taught by the Apostles, because the 
 Fathers say so ? The creed is no opinion of the mind, but a form of words 
 pronounced many times a day, at every baptism, at every communion, by 
 every member of the Church; is it not common property as much as scrip- 
 ture. 
 
 On the obscurity of scripture and the difficulty attendant upon the canon 
 .of scripture which rests upon history, we have these words in tract 85, P. 
 108, " We have reason to believe that God our Maker and Governor, has- 
 spoken to us by revelation, yet why has he not spoken more clearly ? He 
 has given us doctrines which are but obscurely gathered from scripture, and 
 a scripture which is but obscurely gathered from history. It is not a single 
 fact, but a double fact; it is a coincidence. We have two informants and 
 both leave room for doubt. God's ways surelv are not as our wavs." 
 
54 
 
 The foregoing extracts will we think sufficiently shew the views of the 
 Oxford divines and their advocates on the subject of tradition and will also 
 prove that we have not misrepresented them in the first part of the appendix. 
 
 CHAP. III. 
 
 We will now proceed to shew how far the Bible consents to this claim in 
 behalf of tradition. 
 
 It pleased God at sundry times and divers manners to speak unto the Fa- 
 thers before his coming in the flesh, by means of Prophets, and the things 
 spoken were carefully written down in a book, which we call the old Testa- 
 ment.' This book gradually increasing from age to age was most carefully 
 treasured up by God's ancient people, being read in their families, syna- 
 gogues and temple, and regarded by them as containing prophecies of better 
 things to come. Many were the opinions entertained and written from time 
 to time concerning things in this venerable book, and many the traditions 
 concerning things said to have been spoken by the inspired writers thereof. 
 When the divine author of it the Lord himself appeared upon earth, he com- 
 mended the fidelity of those who had kept these sacred writings by quoting 
 them frequently, as did his inspired Apostles, never intimating that the least 
 error had crept into them, while he and they severely condemned the misin- 
 terpretation of them, and false traditions which prevailed. He appealed to 
 these scriptures as containing one proof of his own divine mission, saying to 
 the Jews, " search them, for they testify of me." Himself and the Apostles 
 ever reasoned out of these books in the synagogue and temple, shewing how 
 they were fulfilled in him. St. Paul pronounced the Bereans noble because 
 they searched the scriptures daily to see if the things which he preached were 
 so, that is, if they agreed with these old writings. He declared to Timothy 
 that they were able to make him wise unto salvation, through faith in Christ 
 — that is, by such a key to their right understanding as was furnished by the 
 knowledge and faith of Christ who came to fulfil the prophecies and promises 
 of the Old Testament. All that Christ said and did was indeed prophetically 
 contained in the Old Testament. The Apostle says that Christ was preached 
 to the Jews of old as well as to those in his day. Abraham saw Christ afar 
 off and was glad. These same scriptures had gradually been introduced in all 
 heathen lands by means of the Jews who being dispersed every where carried 
 them with them. Such being the circumstances and character of these sacred 
 records, let us enquire whether they are treated with the respect which is due, 
 by the writers who are setting up their high claims for tradition. They real- 
 
55 
 
 ly appear sometimes to have forgotten there ever were such books, or that 
 they could be of much use to the first Christians, during the time when they 
 were supposed to be without the written word, and dependent upon the oral 
 preaching of the Apostles, and the tradition of the same, from generation to 
 generation, until the New Testament was written, nay until the whole canon 
 was settled. The following are the words of Mr. Manning in his work on 
 the rule of faith : " So that any way the only written documents during the 
 first twenty years of the Apostolic ministry were one Gospel in Hebrew and 
 six Epistles, viz : — to three particular churches and to one fellow laborer, ac- 
 cording to the most extended concession ; and according to another chrono- 
 logy certainly possessing at least equal claim to regard, one Hebrew Gospel 
 and two Epistles to one particular church — that of Thessalonica. But where 
 during these twenty years were all the other Apostles of our Lord? The 
 very reason of the thing and the constant testimony of historical evidence 
 must convince us that they were scattered abroad throughout the earth, labor- 
 ing in the same Gospel and planting churches in every nation under Heaven. 
 And if so, what scriptures did they deliver as the rule of faith ? Have they 
 perished ? If so what becomes of our confidence that we possess all the Gos- 
 pels ; and of the testimony of ages that the Holy Gospels were in number 
 only four ? But it is evident with the slight exceptions above made, the 
 whole body of the church from Spain to India possessed for twenty years 
 (i. e.) nearly a generation, no other rule of faith than the preaching of the 
 Apostles." See p. 39 appendix. On page 51 we have a passage yet more 
 discouraging. Speaking of the probable period when all the books of the 
 New Testament written to and for particular churches, as well as designed 
 for the whole, were collected into one volume and used as we now use it he 
 says, " We may well suppose it to have been fixed somewhere about the 
 end of the second or beginning of the third century. Now it is highly im- 
 portant to take notice of the gradual fixing of the canon ; for it must be self- 
 evident that in the mean time the oral preaching of the Apostles, must have 
 been the chief rule of faith in the universal church." This is a specimen of 
 the sentiments of those who advocate the side of tradition. Now in the first 
 place we would ask during the first twenty years what had become of the 
 Old Testament, so highly esteemed by Christ and the Apostles, containing so 
 much of the New Testament, and only requiring the advent of Christ to open 
 its treasures. Were not the Jews in all the world, and had they not those 
 antient scriptures ? Would they when converted to Christ have cast them 
 away, and turned them out of the synagogues where they had been ever read ? 
 Would the Apostles have travelled without these scriptures ? Were they not 
 continually reasoning out of them ? Moreover what had become of the Gos~ 
 
56 
 
 pel of St. Matthew written a few years after our Lord's death, in Hebrew it is 
 said by some, though by others in Greek ? Let it be in Hebrew and for the 
 especial use of the Jews. Of course it would be sent into all lands, where 
 the Jews were dispersed, for their instruction, and as a rule of faith. And 
 would they confine it to themselves, and not interpret it, if necessary to their 
 Gentile brethren ? If written in Greek, the universal language, of course it 
 would be understood by all without an interpreter. Now St. Matthew's Gos- 
 pel is the most full and particular of all, and taken in connexion with the Old 
 Testament, which article belonging to the Apostle's creed as it is called, is 
 not found therein ? (A) 
 
 (h) The Bishop of New Jersey has we think fallen into a mistake on this point, in his ser- 
 mon on " the faith once delivered to the saints." In p. 15 he asks which of the Gospels 
 had been written on the day of Pentecost 1 ? Not one, for twenty years. And again in p. 
 16 " Thus before a word of the new scriptures was written the faith of Christ had been 
 preached throughout the world." 
 
 Writers differ both as to the time when St. Matthew's Gospel was written, and as to the 
 language in which it was written. As to the time it is from three or four years after our 
 Lord's death to eight or ten ; as to the language, some say it was written in Hebrew, for the 
 Jews, others that it was written in Greek and translated into Hebrew. I do not know of 
 any who affirm that it was not written until more than twenty years after our Lord's death. 
 It would seem indeed most improbable that not even one record of all that our Saviour said 
 and did, should have been made for the benefit of those, who scattered abroad in all lands 
 would desire a particular account of his life and miracles. It makes quite a serious difference 
 in the argument between the advocates of scripture and the traditionists, to suppose that for 
 so long a time, believers scattered as they must have been over so many lands, were entirely 
 dependent upon the oral preaching of the Apostles. He however who had the Old Testa- 
 ment with the Gospel of St. Matthew as its expositor, the fullest of all the Gospels, had the 
 word of Christ richly in his possession. 
 
 Is there not also a mistake in saying that " the Gospel was preached in all the world 
 before a word of the new scriptures was written." In reading the Acts of the Apostles we 
 find that for many years they hovered around Judea, not seeming to know until Peter's 
 vision whether they had a right to offer the Gospel even to the proselyted Gentiles. St. 
 Paul indeed was an exception. As to the time of his conversion, writers differ, some put- 
 ting it three or four years after the death of Christ and some later ; but soon after his con- 
 version he went into Arabia and there continued three years, then returning into Judea he 
 appears for some years to have been engaged there and in the country around with the other 
 Apostles in preaching chiefly to the Jews. It was not until he and Barnabas at Antioch 
 were specially set apart to the work of evangelizing the Gentiles, that much seems to have 
 been even attempted towards the conversion of the heathen world. Now in all probability 
 as that was not until 12 or 13 years (according to McNight) after the death of Christ the 
 Gospel of St. Matthew may have been not only written and circulated, but have been the 
 companion together with the Jewish scriptures of St. Paul in his subsequent journeys. 
 
 On examining Mr. Manning's work on the faith, since writing the above, I find he con- 
 firms the view we have taken. He says " The earliest book of scripture was the Hebrew 
 
And now what shall we say concerning the two hundred years after Christ, 
 when the Church was chiefly dependent (according to some writers of the 
 day) on the oral preaching of the Apostles for its rule of faith — that is on the 
 tradition or recollection of their oral preaching, for they had long since gone 
 to their rest. We answer, that besides the Old Testament and St. Matthew's 
 gospel, which they had, we may say from the beginning, within thirty-five 
 years after the death of Christ, according to the admission of Mr. Manning, 
 all the gospels, except St. John's, and all the epistles were written and sent 
 to the different Churches, though not all of them at once, to all the Churches.* 
 But can we otherwise than suppose that the principal of them were soon com- 
 municated from one to another. In these Churches they were continually 
 read, together with the Old Testament to which they were the key, as the 
 preaching of the Apostles was in the first instance. It may be that they were 
 not all bound up in one volume and received by the sanction of some general 
 council, for the state of persecution under which the Church labored for the 
 first two hundred years prevented such general councils. But were they not 
 as truly the word of God, before received by some general council and bound 
 up in one volume, as afterwards, and did they not serve as the rule of faith to 
 his Churches, with those old scriptures which Christ and the Apostles sanc- 
 tioned. 
 
 But now we are assailed with a question and a threat on this subject of fix- 
 ing the canon of scripture, which deserves a serious notice. It is asked how 
 can we be certain that no mistake was made by the early church in the ad- 
 mission of the books of the New Testament ? It is affirmed that the only 
 reason why we can be sure of it, is, that the early Christians were in posses- 
 sion of the faithful tradition of the oral preaching of the Apostles, which came 
 before writing, and by which they could test any book which Avas offered to 
 the churches, and that this was the rule of faith by which they decided whe- 
 ther an apostolic writing was genuine or not. In other words, that Chris- 
 tians during the first two hundred years after Christ judged of books offered 
 as inspired writings, by what they treasured up in their memories, or in some 
 
 Gospel of St. Matthew, written of course for the Hebrew Christians, A. D. 37-3S— by Mr. 
 Greswell 41. The date of the first mission of St. Paul and St. Barnabas to the Gentiles is 
 fixed by Dr. Burton A. D. 45 by Mr. Greswell 44, that is twelve or thirteen years after 
 our Lord's death. So that St. Matthew's Gospel must have been written from two 
 to seven years before Paul and Barnabas set out on the mission to the heathen world. Mr. 
 Scott is of opinion that it was written in Greek, but even if written in Hebrew, it was sus- 
 ceptible of interpretation and translation. 
 
 * Six of the epistles were written, it is believed, by St. Paul during the first ten years of 
 .his ministry. 
 
 5 
 
m 
 
 books not inspired, by what they heard or received from those going before 
 them up to the time of the Apostles — in other words by tradition. Moreover 
 they affirm that if we will aot receive the doctrines of the church thus com- 
 ing down by tradition from the Apostles, as the true sense of what they 
 first preached, and afterwards wrote, then we can have no assurance of their 
 accuracy in deciding which books ought to be received. It is also predicted 
 in very solemn terms, that if we will not receive tradition as the joint rule of 
 faith with scripture, and as the true expositor of the faith of scripture, the 
 question will be again raised as to the canon of scripture — that these two 
 must stand or fall together. Lest I should be thought to misunderstand, or 
 misrepresent, let the following passages speak for themselves. 
 
 Mr. Keble in his sermon on primitive tradition p. 26 " The fact is clearly 
 demonstrable from scripture, that as long as the canon of the New Testament 
 was incomplete, the unwritten system served even as a test for the Apostle's 
 own writings. Nothing was to be read as canonical except it agreed with 
 " the faith once for all delivered to the first generation of the saints." Again 
 p. 28 — This use of Apostolical tradition may well correct the presumptuous 
 irreverence of disparaging the Fathers, under a plea of magnifying scripture. 
 Here is a tradition so highly honored by the Almighty Founder and Guide of 
 the church, as to be made the standard and rule of his own divine scriptures. 
 The very writings of the Apostles were to be 'first tried by it before they 
 could be incorporated into the canon. Thus the scriptures themselves, as it 
 were, do homage to the tradition of the Apostles. The despisers therefore of 
 that tradition take part inadvertently or profanely with the despisers of scrip- 
 ture itself." One quotation from the 85th Oxford tract for the times, just re- 
 ceived in the 5th volume of 1840 will suffice. On p. 71 the author says — 
 " I purpose then now to enlarge on this point — that is, to shew that those 
 who object to church doctrines (that is, some of the high views which some 
 hold) whether from deficiency of scripture or patristical proof, ought if they 
 acted consistently on these principles to object to scripture ^ a melancholy 
 truth if it be a truth ; and I fear it is but too true. Too true it is, I fear in 
 fact, not only that men ought, if consistent, to proceed from opposing church 
 doctrine, to oppose scripture, but that the leaven which at present makes the 
 mind oppose church doctrine, does set it, or soon will set it, against scripture. 
 I wish to declare what I think will be found really to be the case, viz — that a 
 battle for the canon of scripture, is but the next step after a battle for the 
 creed — that the creed comes first in the assault, that is all ;* and that if we 
 w r ere not defending the creed, we should at this moment be defending the 
 
 * By the creed he means, the traditional doctrines of the church as the divinely appointed 
 expositor of scripture. 
 
m 
 
 canon. Nay, I would predict as a coming event, that minds are to be unset- 
 tled as to what is scripture and what is not ; and I predict it that as far as the 
 voice of one person in one place can do, I may defeat my own prediction by 
 making it." In the above extracts having seen the sentiments of the authors, 
 let us enquire whether it be so indeed, that the same difficulties attend the 
 decision as to what writings belong to inspiration, as certainly do attend the 
 recollection and tradition to all future time, of the oral preaching of the Apos- 
 tles, through some other channel than the scriptures. It would certainly be a 
 strong presumption against this, that it was so otherwise in relation to the 
 scriptures of the Old Testament. The Jews, God's church of old, notwith- 
 standing all their sins and backslidings, preserved the scriptures inviolate by 
 the many copies taken and the public use made of them, so that when God 
 appeared among them he never once charged them with error in this respect. 
 But as to things supposed to have been said and done by Moses and the 
 Prophets, and handed down by tradition, he recognized none except what 
 was in the holy volume. And who does not perceive the difference between 
 the preservation of the two tables of stone with the decalogue written by God's 
 own hand, or the same decalogue faithfully copied and transmitted, or the 
 books of Moses copied even by their kings ; between these I say, and the 
 tradition of some unwritten comment of Moses or one of the Prophets on 
 some precept of the decalogue, or some ceremony of the temple, merely re* 
 membered, or even introduced into some uninspired books. Is it not the 
 same with traditions concerning the dispensation of Christ? What were the 
 tests by which the doctrine of Christ and his Apostles as preached by them 
 was first tried. The mighty miracles which accompanied them, w r ere cer- 
 tainly most convincing. But there was another which Christ and the Apos- 
 tles allowed the Jews and all others to apply to their words. Search the 
 scriptures said our Lord — upbraiding the unbelieving Jews for not coming to 
 him, through them. The Apostle approved the noble Bereans for trying his 
 doctrine by that rule. Now if the unwritten sermons of Christ and the Apos- 
 tles were allowed to be in a measure tested by their conformity to the ancient 
 scriptures, surely when those sermons were committed to writing as in the 
 Gospels and Epistles, there can be no reason shown why they might not be 
 brought to that same test, not as an all sufficient one in the hands of man, but 
 as an excellent help. When therefore a book was examined in order to be 
 admitted into the Canon, a question might be raised w r hether its agreement 
 with the recollections of those who heard Christ and the Apostles, or the 
 same as handed down to their descendants, should be the better test, or its 
 agreement with the ancient scriptures, which were certified by Christ and 
 allowed by him to a certain extent as a test of his preaching. Much more 
 
60 
 
 might the earlier books of the New Testament, certified to by so many ©f the 
 Apostles, be a rule by which to try later books. 
 
 That the recollections or apprehensions of some of the first hearers were 
 incorrect, is evident from the fact that in various instances the Apostle Paul 
 writes to correct them. Now suppose a new book at some later period pur- 
 porting to be written by one inspired should be proposed to the acceptance 
 of a church, to which the Apostle had written a corrected version of his oral 
 preaching amongst them ; that church would of course use not its own im- 
 perfect recollection and misunderstanding of what the Apostle preached, but 
 his written correction of it, and so scripture, not oral tradition, would be their 
 rule for trying all other books. But surely, there could not have been much 
 need for the primitive Christians to doubt about the divine authority of the 
 books of the New Testament, seeing that they had some of the Apostles with 
 them long enough to certify to their own writings, and the writings of others, 
 and that with a very few exceptions they were generally received and used in 
 most of the churches. But while we speak of the agreement of books offered 
 for reception, with the books of the Old Testament, and with those of the New 
 Testament first written and not to be questioned, as St. Matthew's Gospel, we 
 do not mean that the early Christians were thus only, or chiefly to decide, 
 because many books might be written in studied accordance with those 
 proved to be divine, which nevertheless wanted inspiration. The main ques- 
 tion proposed would be, who wrote this book, whose name is to it, to what 
 church has it been sent, has it ever been preserved faithfully and used publicly, 
 and where is the original; these were questions which were doubtlessly asked 
 and examined into by the church. How much more easily and certainly 
 might this be done, than the preservation of any standard of oral tradition 
 coming down from the Apostles, by which to determine whether a book was 
 divine or not. How much easier is it for instance to determine, that our own 
 prayer book written more than three hundred years ago, was the work of cer- 
 tain persons appointed to do it, than by the transmitted recollections, or even 
 writings of their cotemporaries, to decide what were the sentiments of one or 
 more of them on a given subject, or to decide upon its exact agreement with 
 scripture, (i) 
 
 [t) Bishop Burnet in his exposition of the 20th article thus writes : " We own after all 
 that the Church is the depository of the whole Scriptures, as the Jews were of the Old Tes- 
 tament. But in that instance of the Jews, we may see that a body of men may be faithful 
 in copying a book exactly and in the handing it down without corrupting it ; and yet they 
 may be mistaken in the true meaning of that which they preserve so faithfully. They are 
 expressly called the keepers of the oracles of God ; and are not reproved for having attempted 
 upon this depositinn. And yet for all that fidelity they fell into great errors about some of 
 
61 
 
 The difficulty of making the tradition of the oral preaching of the Apos- 
 tles answer the purpose which some contend for, arises from another consider- 
 ation — the failure of proper documents of transmission. Had the Apostles 
 themselves, or the early disciples during their lives, reduced the great truths 
 of scripture into some system of sufficient compass to answer as an expo- 
 sition, had they digested it into some form similar to that of our prayer book, 
 containing creeds, articles, prayers, and offices for the administration of the 
 ordinances, and caused them to be written down, and used verbatim in the 
 churches, we might then have resorted to it with more ease and certainty. 
 But then of course the thought will immediately enter, why should not this 
 be introduced into the New Testament, at once, as the Lord's prayer and the 
 sermon on the Mount. The fact is, that no such Written documents coming 
 down from the Apostles' days, or the days of their immediate successors are 
 to be found. To prove this assertion I will appeal to the testimony of Bing- 
 ham (whose elaborate treatise on the Antiquities of the primitive church, is 
 I believe authority with the Oxford writers,) and also to the acknowledgment 
 of some of their own supporters. 
 
 As to the question whether that which is commonly called the Apostles' 
 creed was composed by the Apostles in the same form of words as is now 
 used in the church, he says some have thought that the twelve Apostles in a 
 full meeting composed the creed in the very same form of words, as now is 
 used in the church, and others have gone so far as to pretend to tell what ar- 
 ticle was composed by every particular Apostle. To this he objects that 
 there are three articles in the creed which are known not to have been in it for 
 three or four ages, — viz : the descent into hell — the communion of saints — 
 and the life everlasting. He concludes his objections by saying " it is much 
 to be wondered that any knowing person, against such convincing evidence, 
 should labor to maintain the contrary, upon no better grounds than this, that 
 the ancients agree in calling the creed Apostolical." " But though the Apos- 
 tles composed no one creed to be of perpetual and universal use for the whole 
 chinch, yet it is not to be doubted but they used some forms in admitting ca- 
 techumens to baptism. There are many expressions in scripture which favor 
 
 the most important points of their religion, which exposed them to the rejecting of the Mes- 
 siah and to their utter ruin. The Church being called the Witness of Holy Writ, is not to 
 be resolved into any judgment that they may pass upon it, as a body of men that have au- 
 thority to judge and give sentence, so that the canonicalness or uncanonicalness of any book 
 shall depend upon their testimony ; but is resolved into this, that such successions and 
 numbers of men, whether of the clergy or laity, have in a course of many ages had there 
 books preserved and read among them ; so that it was not possible to corrupt that upon 
 which so many men had their eyes, in all the corners and age* of Christendom. 
 
62 
 
 this ; in particular Philip's question to the Eunuch when he baptised him, and 
 St. Peter's interrogatories, or the answer of a good conscience towards God, 
 which was used in baptism ; and the constant practice of the church in imita- 
 tion of the Apostles admitting none to baptism but by answer to such interro- 
 gatories, is a sufficient demonstration of the Apostolical practice ; but then 
 as the church used a liberty of expression in her several creeds, so it is not 
 improbable the Apostles did the same without tieing themselves to any one 
 form, who had less need to do it, being all guided by inspiration." See Vo. 
 3d, P. 55, 56, 57, 58. 
 
 Concerning the liturgies in use among the early christians, he assigns as a 
 reason why none of them are now remaining, that in all probability they did 
 for some ages only contain forms of worship committed to memory, and 
 known by practice, rather than committed to writing. As to the Apostles 
 and the disciples during the first century, he thinks they often complied with 
 the stated forms of the Jewish Liturgy and worship, as did oar Lord white 
 on earth. But they had doubtless some forms of their own, as the Lord's 
 prayer, the scripture psalms and hymns; the form of baptism ; the benedic- 
 tions, in such as these he thinks, even the Apostles, gifted as they were in 
 prayers, joined with the others. He proceeds through several centuries to 
 quote from various writers allusions to forms of prayer in use, and frag- 
 ments from them, some of which are even now in use in the Roman church 
 and our own. See vol. 4th, p. 100, and onward. 
 
 Mr. Keble in his account of the council of Nice in the fourth century, 
 page 137, speaking of the fathers first resorting to their creeds, before ap- 
 pealing to scripture, acknowledges that even to that time "they were perhaps 
 mostly unwritten," and in a note quotes St. Hilary writing to the Bishops of 
 Gaul, " blessed are ye in the Lord and glorious, who retaining the perfect 
 Apostolical faith in the confession of an inward conscience, to this hour 
 know nothing of written professions of faith." 
 
 Mr. Manning also in his rule of faith, p. 35, quotes a passage from the 
 commissioners appointed to review the book of common prayer in 1662, in 
 which they say, " that there were ancient Liturgies in the Church appears 
 plainly from St. Chrysostom's, St. Basil's and others: and the Greeks, 
 say they, mention St. James's much older than the rest. And though we 
 cannot trace entire Liturgies through all the centuries of Christianity, yet, 
 that there were such in the earliest ages may certainly be concluded from 
 the fragments remaining, such as Sursum Corda — Gloria patri — Benedicite — 
 Hymnus Cherubinus — Vere dignum et justum — Dominus vobiscum et 
 spiritu tuo with several others. And notwithstanding the Liturgies now 
 extant, be interpolated, yet where the forms and expressions are agreeable 
 
63 
 
 to Catholic doctrine, they may well be considered uncorrupted remainders 
 of primitive usage, especially since general councils are silent as to the 
 originals of those Liturgies. Collier's Ecclesiastical History, vol. 2, p. 
 8S4. — To this let me add Mr. Faber's testimony. 
 
 " Not one of the old Liturgies as it is well known was committed to 
 writing until the 5th century. Previous to that period, whatever of the old 
 Liturgies was in existence floated only in the memories of the priesthood, or 
 partially at least might be caught up by the imperfect recollections of the 
 Laity." See Arch Deacon Brown's charge, p. 77. 
 
 Notwithstanding all this however, in the 63d No. of the Oxford tracts there 
 is an attempt made to impress the mind of the reader that in all probability 
 much of the four oldest Liturgies of which we read, and which are still extant, 
 may be traced to the Apostles, and that means exist of ascertaining what is 
 genuine. I quote the following from p. 5. " Yisilius who was pope before 
 the times of Gelarius and Gregory, tells us that the canonical prayers, or what 
 are now called the canon of the mass had been handed down as an apostolical 
 tradition. And much earlier we hear the same from Pope Innocent who adds 
 that the Apostle from whom they derived it, was St. Peter. On the whole 
 then, it appears, that of the existing liturgies, one viz : that of St. Basils can be 
 traced with tolerable certainty to the fourth century and three others to the 
 middle of the 5th ; and that respecting these three a tradition prevailed, as- 
 cribing one of them to the Apostle James — another to St. Mark, and the third 
 to St. Peter." The author of the tract evidently ascribes these all to the 
 apostolic age. 
 
 And now let me ask the reader if amidst all the uncertainties of tradition, 
 and in the absence of any well authenticated, regular, and uninterpolated litur- 
 gies, to guide us in the sense of scripture, we may not take up that book 
 itself and well assured that it is all God's word, read and understand it, with 
 such various helps as God shall furnish, without depending upon tradition for 
 aa infallible direction. 
 
 CHAP. IV. 
 
 The sense of the Episcopal Church of England and America as to the 
 sufficiency of Scripture, and the right use of tradition, and as to the testimony 
 of the Fathers. 
 
 This may be seen from her articles, homilies, preface to, and other parts of 
 the prayer-book. 
 
64 
 
 In her sixth article she says " Holy scripture containeth all things neces- 
 sary to salvation, so that whatsoever is not read therein, nor may be proved 
 thereby, is not to be required of any man that it should be believed as an 
 article of faith, or be thought requisite or necessary to salvation." 
 
 It must be either read therein, that is so plainly written, that it is perceived 
 at once — or else it must be something that may be proved thereby, that is, 
 not proved by tradition, or any thing out of the Bible, but by something 
 within it — in other words by comparing scripture with scripture we may see 
 that it is in the Bible. 
 
 In article 82 it is written " The Nice-ne creed and that which is commonly 
 called the Apostles, ought thoroughly to be received and believed, for they 
 may be proved by most certain warrants of Holy Scripture." The reason 
 why these creeds are to be received, is simply, because they may be proved 
 by scripture, not because they are themselves the work of inspiration. 
 
 In the close of the 17th article it is said, " We must receive God's prom- 
 ises in such wise as they be generally set forth to us in holy scripture ; and 
 in our doings that will of God is to be followed, which we have expressly 
 set forth to us in the word of God." 
 
 Art. 20th. The Church hath power to decree rites and ceremonies and 
 authority in controversies of faith, and yet it is not lawful for the Church to 
 ordain any thing that is contrary to God's word loritten ; neither may it so 
 expound one place of scripture, that it be repugnant unto another. Where- 
 fore altho' the Church be a witness and keeper of Holy writ, yet as it ought 
 not to decree any thing against the same, so besides the same, ought it not to 
 enforce any thing to be believed for necessity of salvation. 
 
 Art. 34th. It is not necessary that traditions and ceremonies be in all places 
 one or utterly like, for at all times they have been diverse, and may be changed 
 according to the diversity of countries, times, and men's manners, so that 
 nothing be ordained against God's word. 
 
 In the preface to the book of common prayer in the time of Elizabeth, the 
 same reverence is shown to the word of God, and the same distinction kept 
 up between all the traditions and acts of the Church. The book of common 
 prayer is expressly called a "human writing" and, that just and favorable 
 construction is asked for it, as is due to such. In excuse for changes made 
 in the service formerly used, it is said, " There never was any thing by 
 the wit of man so well devised, or so sure established, which in continuance 
 of time hath not been corrupted, as among other things it may plainly appear 
 by the common prayer in the Church commonly called divine service." In 
 the service put forth, it is said, " nothing is ordained to be read but the very 
 pure word of God, the Holy Scriptures, or that which is agreeable to the 
 
65 
 
 same." It speaks of the reason why the ancient Fathers so ordered it that 
 the Holy Bible (or the greatest part) should be read thro' once a year, that 
 the ministers by the often reading and meditation of God's word, might be 
 stirred up to godliness themselves, and be more able to exhort others by 
 wholesome doctrine, and confute them that were adversaries to the truth; and 
 further, that the people by daily hearing of scripture read in the Church might 
 continually profit more and more in the knowledge of God and be more 
 inflamed with the love of true religion." In all the articles on this subject 
 and what is said about the alteration of the service, no allusion whatever is 
 made to tradition as the expounder of God's word, but we are sent immedi- 
 ately to that word. 
 
 It has been alleged by some that in the 20th article where it is said the 
 -Church has authority in matters of faith, there is something which admits a 
 rule of faith besides scripture; but whoever will read the concluding sentences 
 will see how strongly the paramount authority of scripture is sustained, and 
 that the Church is only to exercise its wisdom in deciding upon disputed 
 points for the order and peace of its members, without claiming infallibility, 
 or interfering with every man's inalienable right, with the best helps he can 
 get, to form a right judgment of God's word. (See Bishop Burnet's exposi- 
 tion of the 20th article.) (j) 
 
 One of the old canons of the English Church has also been quoted as es- 
 tablishing the doctrine of primitive tradition, coming down in a parallel line 
 with scripture and being its authoritative expositor. It runs thus: " That the 
 clergy shall be careful never to teach any thing to be religiously held and be- 
 
 (j) When any synod of the clergy has so far examined a point, as to settle their opinions 
 about it, they may certainly decree that such is their doctrine ; and as they judge it to be 
 more or less important, they may either restrain any other opinion, or may require positive 
 declarations about it, either of all in their communion, or at least of all whom they admit to 
 minister in holy things. When such definitions are made by the body of the pastors of any 
 church, all persons within that church do owe great respect to their decision. Modesty 
 must be observed in discanting upon it and in disputing about it. Every man that 
 finds his own thoughts differ from it, ought to examine the matter over again, with 
 much attention and care, freeing himself all he can from obstinacy and prejudice, with a 
 just distrust of his own understanding, and an humble respect to the judgment of his supe- 
 riors." " But if after all possible methods of inquiry, a man cannot master Ins thoughts, or 
 make them agree with the public decisions, his conscience is not under bonds, since this 
 authority is not absolute, nor grounded upon a promise of infallibility." 
 
 This is very different from the sentiment of one of the Oxford writers, who as will be seen 
 hereafter regards it as an imperfection in the English Church that she did not declare herself 
 infallible, regarding some of her errors (as the writer esteems them) as resulting from not 
 assuming the ground of infallibility. 
 
m 
 
 lieved by the people, but what is agreeable to the doctrine of the Old or New 
 Testament, and collected out of that very same doctrine by the Catholic Fa- 
 thers and Bishops." However much respect it may show to the Fathers as 
 interpreters of scripture, this canon does any thing but establish the doctrine 
 of a separate and parallel tradition, as it represents the Fathers as collecting 
 their doctrine out of the scriptures. 
 
 Other passages from Bishop Jewell, Casaubon, &c. have been quoted of 
 this kind. 
 
 " We for our part have learnt these things of Christ and the Apostles and the 
 devout Fathers." — Jewell. 
 
 " We have searched out of the Holy Bible which we are sure cannot deceive 
 us, and have returned again unto the primitive Church of the ancient Fathers 
 and Apostles, that is to say, to the ground and beginnings of things, unto the 
 very foundations and headsprings of Christ's Church." — Jewell. 
 
 " I could wish with Melancthon and the Church of England that our articles 
 of faith should be derived from Holy Scripture, through the channel of antiqui- 
 ty. Otherwise what end will there be of perpetual innovation." — Casaubon. 
 
 " The King and the whole Church of England pronounce that they acknow- 
 ledge for true and at the same time necessary for salvation, that doctrine alone 
 which ivelling out from the fountain af Holy Scripture has been derived 
 through the consent of the ancient Church as through a channel down to the 
 present time." — Idem. 
 
 Now in all these passages we have the very principle contended for, viz : 
 the Scriptures first — the Fathers and all others only as helps. 
 
 We will only mention one other circumstance which may serve to show in 
 what a subordinate light the Church regards the writings of the Fathers and 
 the forms of the Church. There are certain books which the Jews of old 
 and the Christians after them have permitted to be bound up with the inspired 
 volume and to be read " for example of life and instruction of manners, (as 
 our sixth article says) but not to establish any doctrine" viz the apocryphal 
 books. Our Church has permitted these to be bound up in the sacred volume 
 and read on certain days in the service. But which of the Holy Fathers — 
 which of the Creeds — which of our services said by the Oxford writers to have 
 come down from the Apostles, does she permit to be thus bound up and used. 
 
 Some passages from the Homilies on the word of God will conclude our 
 proof of the sense of the Church on this subject. 
 
 " In holy scripture is fully contained what we ought to do, and what to 
 eschew, what to believe, what to love, and what to look for, at God's hands at 
 length. In these things we shall find the Father from whom, the Son by 
 whom, and the Holy Ghost in whom all things have their being, and keeping 
 
67 
 
 up, and these three persons to be but one God and one substance." And as 
 that great clerk and godly preacher St. Jojin Chrysostom saith " whatsoever 
 is required for the salvation of man is fully contained in the scripture of God. 
 He that is ignorant, may there learn and have knowledge," "if it shall 
 require to teach any truth, or reprove any false doctrine, to rebuke any vice, 
 to commend any virtue, to give any good council, to comfort or exhort or do 
 any other thing requisite for our salvation, all those things (saith St. Chry- 
 sostom) we may learn plentifully of the scripture. There is, saith Fulgentius, 
 abundantly enough both for men to eat and children to suck. There is what- 
 soever is meet for men of all ages and all degrees and sorts of men. These 
 books therefore ought to be much in our hands, in our ears, in our eyes, in 
 our mouths, but most of all in our hearts." Homily 1st, 1st part. 
 
 " Some go about to excuse themselves by their own frailness and fearfulness, 
 saying that they dare not read holy scripture, lest thro' their ignorance they 
 fall into any error. Others pretend that the difficulty to understand it and the 
 hardness thereof is so great, that it is meet only to be read of clerks and 
 learned men." 
 
 "As touching the first, ignorance of God's word is the cause of all error, as 
 Christ himself affirmed to the Sadducees, saying they erred, not knowing the 
 scriptures. How should they then eschew error who will still be ignorant ? 
 And how should they come out of ignorance, that will not read, nor hear that 
 thing which should give them knowledge ?" " And if you be afraid to fall 
 into error by reading of holy scripture I shall shew you how to read without 
 danger of error. Read it humbly with a meek and lowly heart, with the 
 intent that you may glorify God and not yourself with the knowledge of it, 
 and read it not without daily praying to God that he would direct your read- 
 ing to good effect, and take not upon you to expound it no further than you 
 can plainly understand it." " For humility will only search to know the 
 truth — it will search and will bring together one place with another and where 
 it cannot find out the meaning, it will pray, it will ask of others that know, and 
 will not rashly and presumptuously define any thing that it knoweth not. 
 Therefore the humble man may search any truth boldly in scripture without 
 any danger of error. And if he be ignorant he ought the more to read and 
 search holy scripture, to bring him out of his ignorance." " Whosoever 
 giveth his mind to holy scriptures with diligent study and burning desire, it 
 cannot be (saith St. Chrysostom) that he should be left without help. For 
 either God Almighty will send him some godly doctor to teach him as he did 
 to instruct the eunuch" " or else if we lack a learned man to instruct and 
 teach us, yet God himself from above will give light unto our minds and teach 
 us those things which are necessary for us and wherein we may be ignorant." 
 
68 
 
 " If we read once, twice, or thrice and understand not, let us not cease so, 
 but still continue reading, praying .asking of others, and so by knocking at 
 last the door shall be opened ; as St. Augustine saith, altho' many things in 
 the scriptures be 'spoken in obscure misteries, yet there is nothing spoken 
 under dark misteries in one place, but the self same thing is spoken in other 
 places more familiarly and plainly, to the capacity both of learned and 
 unlearned." 
 
 I cannot forbear to add one or two passages from the " homily on certain 
 passages of scripture which give offence, " as most necessary for the present 
 times. " And shall we Christian men think to learn the knowledge of God 
 and of ourselves in any earthly man's work or writing, sooner or better than 
 in the Holy Scriptures, written by the inspiration of the Holy Ghost." 
 
 " If we desire the knowledge of heavenly wisdom, why had we rather 
 learn the same of man than of God himself, who as St. James saith is the 
 giver of wisdom. Yea why will we not learn it at Christ's own mouth, who 
 promising to be present with his church, till the world's end, doth perform 
 his promise, in that he is not only with us by his grace and pity, but also in 
 this that he speaketh presently (that is even at this present time) to us in the 
 Holy Scriptures, to the great and endless comfort of all them that have any 
 feeling of God at all in them. Yea he speaketh now in the Scriptures more 
 profitably to us, than he did to the carnal Jews when he lived with them here 
 on earth. For they could neither see nor hear those things, which we may 
 now both hear and see, if we will bring with us those ears and eyes that 
 Christ is heard and seen with ; that is diligence to hear and read his holy 
 scriptures and true faith to believe his comfortable promises." " Let every 
 man, woman and child therefore with all their hearts thirst and desire God's 
 holy scriptures, love them, embrace them, have their delight and pleasure in 
 hearing and reading them, so as at length we may be transformed into them. 
 For the Holy Scriptures are God's treasure house, wherein are found all 
 things needful for us to see, to hear, to learn and to believe, necessary for the 
 attaining of eternal life." 
 
 How different this language of the Reformers from that of the tracts and 
 books of which we are speaking. The Reformers speak of God's promise 
 of being ever with his church as fulfilled in speaking now through the Scrip- 
 tures. They ever speak of his being present in tradition. The Reformers 
 say God has made the Bible his treasure house ; the tract writers speak of 
 the church as that in which God has stored up the treasure of the Gospel, 
 ever keeping the Bible in the rear. 
 
69 
 CHAP. V. 
 
 Opinions of the Fathers as to the Scriptures and tradition. 
 
 Having alreadyseen their sentiments in the extracts from " Via Devia" and 
 in the homily on the sufficiency of scripture, it will only be necessary to show 
 that they do not countenance the doctrine of a tradition of fundamental and 
 saving truths at least, independent of scripture. Our first quotations will be 
 from St. Chrysostom, Ireneus, and Augustin, as we find them in Mr. Man- 
 ning's book p. 19,20,21. "For the Apostles came not down as Moses 
 from the mount bearing tables of stone in their hands ; but carrying about the 
 spirit in their minds, and pouring forth a treasure and fountain of doctrines 
 and gifts of grace and of all good things, so went they every where, them- 
 selves being living volumes and laws through grace. Thus they drew to 
 them the three thousand and the five thousand and the nations of the world, 
 God speaking by their tongues to all that drew nigh, by whom also Matthew 
 being filled with the spirit wrote his scriptures ;" from this mention by St. 
 Chrysostom of Matthew alone as writing his Gospel in connexion with the 
 first preaching of the Apostles, we may infer, what all acknowledge, that St. 
 Matthew wrote his Gospel soon after our Lord's death — which was no doubt 
 spread far and wide through the churches." 
 
 Ireneus also testifies thus: "For we have not learned the dispensation of 
 our salvation from any others than those by whom the Gospel came to us ; 
 which at that time indeed they preached, but afterwards by the will of God 
 delivered to us in writings to be the foundation and pillars of our faith." So 
 also Augustin — "What more shall I teach thee, than that which we read in the 
 Apostles' writings, for holy scripture fixes the rule of our teaching. Let us 
 not dare to be wise above what we ought to be. Far be it therefore from me 
 to teach thee any thing else, save only to expound to thee the teacher's words 
 and to discuss these things which the Lord has delivered." 
 
 So also Origen — " After this as is his (St. Paul's) manner he affirms what 
 he had said from the holy scriptures, and at the same time sets an example to 
 the teachers of the church, that they ought not to advance in their addresses 
 to the people doctrines taken up as their own private opinion, but fortified by 
 divine testimonies. For if he that was himself such and so great an Apostle 
 does not think the authority of his own words enough, except he teach that 
 the things he speaks are written in the law and the prophets, how much more 
 ought we who are of all the least, to observe this, that in our teaching we 
 bring forth not our own, but the sense of the Holy Spirit." 
 
 Numerous are the passages which might be taken from the Fathers show- 
 ing their sole reliance on the scriptures as the rule of faith and life in opposi- 
 
70 
 
 lion to all other writings, and yet it is clear that they often appeal to some tra- 
 dition of the churches in opposition to the heretics. Let us see how this is 
 to be understood. The following quotation from Bishop Burnet on the arti- 
 cles represents the case very clearly and satisfactorily. " It is plain that the 
 Gnostics, the Valentinians and the other heretics began very early to set up a 
 pretention to a tradition delivered by the Apostles to some particular persons 
 as a key for understanding the secret meanings that might be in scripture : in 
 opposition to which both Ireneus, Turtullian and others make use of two 
 sorts of arguments. The one is the authority of scripture itself by which 
 they confuted their errors, the other was a point of fact that there was no 
 such tradition. In asserting which they appealed to those churches which 
 had been founded by the Apostles, and in which a succession of Bishops had 
 been handed down. They say — in these we must search for apostolic tradi- 
 tion. This was not said by them as if they had designed to establish tradi- 
 tion as an authority distinct from and equal to scripture, but only to show the 
 falsehood of that pretence of the heretics, and that there was no such tradition 
 for their heresies as they gave out." To which a late writer on the Fathers 
 adds "exactly the same views should be taken of tradition when referred to, 
 by some of our reformers in their disputes with the Romanists. They gave 
 no authority themselves to tradition, but as the Romanists pleaded it, they 
 denied and justly, that early tradition was in their favor, but maintained that it 
 was decidedly and expressly against them." It was made by our Reformers 
 as it was made by the early Fathers, for the purpose of destroying the 
 claims of false tradition, and of making tradition the test of truth or 
 rule of faith. They referred to it as corroborative of what they held as 
 the doctrines of the Bible. The heretics made the first appeal to tradition, 
 and the orthodox did the same in self defence " to clear themselves (as 
 Bishop Burnet says) from the imputation of having innovated any thing 
 in the doctrine or in the ways of expressing of it." Letters on the 
 Fathers, pp. 225-6-7. 
 
 As to the testimony of Ireneus, Mr. Ho-lden in his book on tradition p. 55, 
 is very decided " That Ireneus did not attribute a sacred authority to the tra- 
 dition of the church is plain from this, that he does not rest any article of 
 faith upon it, but throughout his entire work on doctrinal matters refers to the 
 scriptures as sufficient and decisive ; and in the refutation of heretics he ex- 
 pressly declares at the end of the second book, and in his preface to the third, 
 that he will draw his proofs from them :" even as Stillingfleet observes 
 "where he speaks most of tradition, he makes the resolution of faith to be 
 wholly and entirely into scripture ; and they who apprehend otherwise, do 
 either take the citations out of him upon trust, or only search him for the 
 
71 
 
 words of those citations, and never take the pains to enquire into the scope 
 and design of his discourse." — Rational account of the grounds, etc. p. 1, 
 chap. 9. 
 
 Chrysostoiri's opinion of the Scriptures. 
 
 " Reading the holy scriptures is a powerful defence against sin, while ig- 
 norance of them is a deep precipice, a profound gulph : it is to renounce sal- 
 vation and to refuse the knowledge of the divine law. This is that which 
 has brought in heresies, occasioned the corruption of morals and disordered 
 all things." 
 
 CHAP. VI. 
 
 The difficulties of Tradition. 
 
 There are certain difficulties attending this question of tradition which stand 
 in the way of its practical application and beneficial use which deserve to be 
 considered. In the first place it is difficult to understand exactly what is the 
 standard of tradition by which we are to try our faith and interpret the word 
 of God. Some writers dwell much on the primitive creed, supposed to be 
 used in the Churches by the Apostles in baptism, as containing all the funda- 
 mental doctrines. This was somewhat enlarged at Nice and afterwards at 
 Constantinople, into what we now have as the Nicene creed. Now if this 
 brief summary of facts and truths be all that is meant by the standard of in- 
 terpretation, and if there could be, and were, no disputation as to any words 
 contained therein, let us suppose a reader of the Bible to set down with the 
 Apostles' and Nicene creed as his comment on scripture. What difficult pas- 
 sages would they elucidate, what doubtful doctrines would they explain and 
 enforce. All these things would the reader say, we see plainly and more at 
 large in x -vrious parts of the scriptures of the Old and New Testament. We 
 want a larger comment which may assist us to understand many parts of 
 the Bible, all of which are given by inspiration and profitable. These creeds 
 may have been useful, and still are useful, as confessions of faith at our en- 
 trance into the Church, as parts of Divine worship, and as tests by which to 
 try heresies, but they do not pretend to give us the sense of all scripture. 
 
 There are others who add to the creeds the liturgies of the Christian 
 Church from the earliest records to the present day, regarding our own 
 prayer-book, as understood by themselves or interpreted by the ancient litur- 
 gies, as a larger exposition of the sense of scripture ; and it is true that there 
 are things in them not mentioned in the creeds. But we have already seen 
 how few are the fragments of the first, in all probability very brief liturgies, 
 
72 
 
 and that the oldest in existence cannot be traced higher than the fifth or fourth 
 centuries, and these are corrupted with false doctrines and almost idol wor- 
 ship; and as to our own liturgy, articles and catechism, excellent as they are,' 
 yet different meanings are attached to some doctrinal passages by different 
 persons. It is even believed that such was the expectation and design of the 
 framers thereof. The very same points disputed in the Bible, are those which 
 are contested by the expounders of the prayer-book, for the framers of the" 
 prayer-book introduced as far as possible the words of scripture into her 
 offices. There is therefore the same kind of difficulty in using the com- 
 ment which we have in the prayer-book and homilies, that belongs to the 
 understanding of the Bible itself. Even if the difficulty were less, it is suffi- 
 cient to destroy the character of this tradition as a certain, and as some 
 speak, infallible interpreter of scripture, so far as it undertakes to expound 
 scripture. 
 
 Others there are who go further. Aware that the nature and brevity of the 
 creed will not suffice, and that even the prayer-book as containing the essence 
 of ancient liturgies comes short of our reasonable wants in the exposition of 
 scripture, add to these, the writings of the Fathers of the first ages, whose 
 common consent they say, must be the voice of God issuing first from the 
 lips of Christ and the Apostles, and repeated with no uncertain sound from 
 bishop to bishop, from father to father — and also committed to their writings 
 where it may still be seen and read. Now let us suppose that, by the ap- 
 pointment of Christians generally throughout Christendom, a number of the 
 most learned, pious, and laborious divines were requested to examine all the 
 Fathers worthy of being consulted, that they should on meeting together 
 actually agree upon what century or period it was unsafe to consult their tra- 
 dition, that they should determine what Fathers were worthy of credit as 
 interpreters, in what points even the best of them were defective, that they 
 should settle it among themselves, what writings of the Fathers were spuri- 
 ous and what genuine, what readings of the genuine books were correct and 
 what were not, that they should settle all these points which have so divided 
 the learned, and then after years of laborious research should produce a com- 
 mentary of very moderate size, small by comparison with those in use among 
 us, as their unanimous sense of the common consent of the Fathers, and give 
 it to us as our guide to the meaning of scripture, and that we should receive 
 it as the lineal descendant of the oral preaching of the Apostles ; would there 
 not still be a serious difficulty in the way of using it, so as to avoid the con- 
 demnation cast upon those who maintain the right of private judgment in 
 the understanding of God's word, after using all due means of informing the 
 mind ? This commentary written by learned men, being, like the Bible in 
 
73 
 
 the language of man, has a sense as well as a letter ; and there may be a dif- 
 ficulty sometimes in understanding what its interpretation means, just as 
 there is, as to the meaning of some expressions in the prayer-book ; and what 
 are we to do ? Surely, unless we are allowed to exercise private judgment 
 somewhere, or else forbear all judgment, in some cases we must resort to an 
 infinite series of interpreters upon interpreters, and so get further from the 
 truth at last. Can it therefore be justly charged upon us as presumption, 
 when we think that God speaks to man so as to be understood, and that there- 
 fore we may by diligent study understand the meaning of his words to us? 
 Instead of being justly charged with presumption in supposing that God 
 would speak in an intelligible manner to us, should we not rather be liable to 
 the imputation of charging God with deceiving us, when he bids us search 
 his scriptures, knowing we cannot understand them. Is there one word 
 in the blessed "Bible which holds out the idea that it is unintelligible as 
 to its great doctrines of life, except we have the key of tradition to unlock 
 their mysteries ?* 
 
 But on these difficulties, I beg leave to present the reader the sentiments 
 of some of those able defenders of the sufficiency of scripture who have re- 
 cently written in our Mother Church and whose treatises either in whole or 
 part will I hope soon be published in this country. 
 
 In order to perceive the difficulty of making the use of this common con- 
 sent of the Fathers, which some would adopt as fixing the rule of faith, or 
 giving the certain sense of scripture, it should be remembered in the first 
 place, how few are the documents in our possession which give us any state- 
 ment of the opinions of the early christians during the first 150 years of the 
 Christian era. There are only five writers whose works have come down 
 to us, in what are called the Epistles of the Apostolical Fathers which make 
 only a moderate volume. I allude to the Epistles of St. Ignatius, Polycarp, 
 Clement, Barnabas, and Hermas. 
 
 After these came towards the end of the second century the writings of 
 Justin Martyr, Ireneus, and perhaps Turtullian, concerning the weight which 
 is due to their opinions we quote from the charge of Arch Deacon Brown the 
 following extract which the Bishop of Lincoln makes from " Evan's biogra- 
 phy of the early church." "Awful indeed is the interest with which the re- 
 flecting reader passes from the last writer of the New Testament to the 
 earliest of the Fathers ; and on the point of quitting with one foot as it were 
 the epistles of St. John, comes down with the other upon the Roman Cle- 
 
 * We here suppose an impossible case, in order to present the subject in a strong light, 
 just as our Saviour said " What should it profit a man could he gain the whole world" — • 
 a thing impossible. No such commentary will, or can be, written. 
 
 6 
 
74 
 
 ment. Men have so bestridden with the body the boundary mark of Europe 
 and Asia, and reflected as they passed, upon the contrast of the fortunes and 
 characters of these two quarters of the Globe. But inferior as body to mind 
 is the -subject matter of the reflections of these travellers. The reader passes 
 from the blessed company that saw and heard and touched the Lord of life, 
 from those to whom he gave in person his commission to preach his word to 
 every creature, from those whom he endowed with miraculous gifts of the 
 Holy Ghost for that purpose, on whose written word and doctrine he can 
 therefore securely rely, in whose authority lies the last appeal of christian 
 controversy, and whose lives and writings exhibit in lively characters the 
 conversation they once enjoyed with Christ in the flesh, and their sure and cer- 
 tain hope of rejoining him in a glorified body ; — from such he passes at one 
 step to those who with the exception of the privilege of having been the dis- 
 ciples of such men, and enjoying occasionally more than ordinary gifts of the 
 Holy Ghost, (which privilege however extends but to the first two or three) 
 are like to ourselves. He comes to the infirmities of human understanding, 
 to the frailties of imperfectly evangelized temper. The overflowing charity 
 of John, the mingled sweetness and dignity of Paul, too soon meet their 
 counterpart in the moroseness and harsh invective of Turtullian, in the inso- 
 lent bearing of Victor ; and for the steady and commanding simplicity of di- 
 vine truth, he is presented with the tortuous or unstable deductions, of unas- 
 sisted if not erring human reason. In short he may enter upon this new field 
 with much of the feeling of Adam when he quitted Paradise and entered up- 
 on the wide earth ; and if the ground be not curst, it is comparatively unblest. 
 Far from plucking from the tree of life in all security, and gathering its fruit in 
 leisurely gladness, he has now to eat his bread in the sweat of his brow, pain- 
 fully to select wholesome from amidst noxious, and to pass over much ground 
 for but little store. Legitimate types are to be adopted from a heap of fanciful 
 allegory, good reasons from a tissue of loose argument, and credible facts 
 from much careless assertion. His industry, his judgment, his charity are 
 kept in perpetual exercise." p. 3. In the latter part of his interesting work he 
 says, after an enumeration of the faults of Tertullian's style and manner "ad- 
 ded to all these particular defects are the general defects of the Fathers, as 
 for example, their unexploring reception of facts, their uncritical interpretation 
 of scripture, their careless abuse of the system of type and prophesy." p. 360. 
 
 Sentiments of an author of letters on the ivriiings of the Fathers of the 
 
 two first centuries. 
 
 After giving a sketch of the contents of the epistles of Clement, Barnabas, 
 Hermas, Ignatius and Polycarp — written during the first half of the second 
 
75 
 
 century, and showing that there were things in them which all would disown 
 as fanciful and unworthy, he proceeds to the works of Justin Martyr and 
 Ireneus, written before the end of the second century, and which say nothing 
 about certain objectionable parts of their predecessors; he asks "how came 
 the latter Fathers to know what the earliest handed down from the Apostles, 
 and what they delivered as their own sentiments. Was it by tradition ? 
 Then how did that tradition come unto them ? It could not have been other 
 than oral tradition. They must then have sifted and purged the written tra- 
 dition of the Apostolical Fathers, by the oral tradition of the church. Thus 
 oral tradition overruled the written one." This is the only method by which 
 we can get over receiving all the fancies of the earliest Fathers, unless we 
 adopt scripture as the only rule of faith, and bring all to that test. The same 
 author says " If we are to judge of what was orally conveyed as to doctrines 
 and interpretations by what has been conveyed in the writings of the Apos- 
 tolical Fathers (and this is a fairway of judging) we must conclude that much 
 that was extravagant, foolish, and even erroneous, was thus conveyed, and what 
 was thus conveyed supplied a portion oi the stock of future traditions, so 
 much valued now by the British Magazine and the Oxford Tracts. It was 
 through such a channel as this it seems that the later Fathers derived their 
 expositions of baptism, of the Lord's supper, and other things ; a channel 
 which, if it was as good as the writings of the first Fathers, could have 
 been by no means safe and certain. But they must have been indebted 
 for their interpretations to a channel of oral tradition much longer than this, 
 for the writings of Justin Martyr and Ireneus which form the principal docu- 
 ments, (after the Apostolical Fathers) not only of what now exists, but of 
 whatsoever has existed, till the end or nearly the ead of the second century, 
 give little or no countenance to their expositions. So that for nearly one 
 hundred years after St. John, and more than one hundred and thirty after St. 
 Peter and St. Paul, they had scarcely any thing for their expositions, but 
 oral tradition, the most varying and uncertain thing in the world." p. 55, 56. 
 
 Sentiments of the Rev. George Holden in his book on tradition. 
 
 " If proximity to the times of the Apostles afforded some facilities for 
 ascertaining the truth, there were certain circumstances of the age by which 
 they were in a great degree counterbalanced. The spirit of heathenism was 
 then rampant, and eager to intrude with all its pollutions into the sanctuary ; a 
 false philosophy while it captivated the minds of many, served, and too often 
 successfully, to corrupt the pure doctrine of the Gospel ; the human mind for 
 ages involved in the darkless of pagan idolatry, could not all at once eman- 
 cipate itself from the benumbing thraldom in which it had been so long held ; 
 
76 
 
 the early converts to Christianity could with difficulty apprehend a religion 
 altogether pure and spiritual : the primitive doctors so far as we can judge 
 from their writings still extant, were but little accustomed to cautious inquiry 
 and close reasoning, and were deficient in critical judgment and hermeneutic 
 skill, so that it is no wonder if they were sometimes led away by the errors 
 and delusions of the times, while the paucity of written documents in those 
 ages would prove an hindrance to their detection. All these things being 
 considered, the primitive Christians cannot have derived so much advantage 
 as some imagine from their proximity to the apostolic age. Nor would the 
 oral instruction of the Apostles be an advantage to the extent commonly sup- 
 posed. What the founders of Christianity spoke was more liable to be mis- 
 understood than what they wrote, for however luminous the reasoning and 
 distinct the language of the speaker, nothing is more usual than misconcep- 
 tion on the part of the hearers. The very persons who heard the Apostles 
 preach might easily mistake the meaning of what was uttered ; ahd it was 
 impossible without a miracle to have been at times exempt from error and 
 misconception. The preaching again of the cotemporaries of the Apostles 
 was equally liable to be mistaken by those who heard them ; and every ser- 
 mon increases the probability of error ; and it is impossible as human nature 
 is constituted for any communication to be transmitted orally for a length of 
 time, circumstantially the same as it was originally made. How then can any 
 clear and steady light of divine truth be now derived from the oral instruc- 
 tions of the Apostles, which they who heard it might so easily mistake, and 
 which could not descend ta a second generation without some mixture of 
 error." " On the other hand the fact that the Apostles committed to writing 
 at least the substance of the religion they preached, is strong evidence that 
 they deemed oral instruction inadequate, and that the written word was to 
 supply its place as the standard of religious truth. It cannot be conceived 
 why the New Testament should have been written, except for the purpose of 
 forming a safe and permanent rule of faith, which oral communication could 
 not be for any length of time after the inspired teachers were no more. God 
 commanded Moses to write the law, which must have been intended to secure 
 it from the doubtfulness of oral tradition, and if verbal teaching had been a 
 secure conveyance, no solid reason can be given, why the Apostles should ad- 
 dress written instructions to their converts. It would have been, to say the 
 least a superfluous labor." pp. 30, 32, 33, 34. 
 
 Again in p. 107 " Though we may not profess like the Romanist to 
 receive it (tradition) with equal piety and veneration as the scriptures, yet we 
 profanely derogate from the distinctive and supreme authority of the latter, 
 whenever we suffer human authority to arbitrate in matters of faith. Against 
 
77 
 
 this danger protestant traditionists believe themselves secure, because they 
 hold that scripture is the source, the depositary, and touchstone of divine 
 truth ; that tradition teaches, scripture proves ; that scripture is to be inter- 
 preted by tradition, and tradition verified by scripture. But how is the office 
 here assigned to tradition compatible with the sovereign authority assigned to 
 holy writ? When the necessity of tradition is declared, it is at least infer- 
 entially declared, that scripture cannot be the touchstone of divine truth with- 
 out the application of another principle, by which its real meaning is decided ; 
 which surely is the first step to the Roman dogma concerning scripture and 
 tradition as the joint rule of faith." " Nay, something more is ascribed to it. 
 That which is clear is invariably applied to the elucidation of that which is 
 obscure ; and so by its very use and application is invested with a certain 
 degree of pre-eminence. Whatever has authority to ascertain the true mean- 
 ing of disputed passages of scripture is necessarily invested with an authority 
 above scripture. It virtually arraigns the perfection of scripture and more- 
 over implies that the true faith can be gathered from a source different from 
 the Bible, and that too with more certainty and distinctness, inasmuch as it is 
 made a criterion to determine what are the doctrines which the Bible contains. 
 If primitive antiquity therefore has power to define the sense of scripture, it 
 becomes a rule of faith, and is in reality exalted above the written word." 
 
 Moreover he adds at p. 113 that "it can be no easy matter (for reasons 
 stated) to arrive at any thing like certainty as to what was the doctrine of the 
 primitive churches. I do not say it is impossible ; but it must at least be as 
 arduous a task as to determine what is the real doctrine of scripture. If it 
 be possible by a critical process to ascertain the former, from the testimony 
 of the ancient fathers, it cannot fail to be equally possible to discover in the 
 same way, the latter from the sacred writers. We have quite as ample 
 means of ascertaining the true sense of the latter as of the former, and to 
 whatever degree of certainty we can arrive in the interpretation of Clement 
 or Justin Martyr, we may at any rate arrive at the same degree of certainty 
 in the interpretation of St. James or St. Paul." 
 
 Some excellent remarks of the same author on the subject of private judg- 
 ment deserves a place amongst these quotations. 
 
 " But it is thought to be incredible that the Deity in granting a revelation 
 should leave its meaning to be ascertained by so weak and erring a tribunal as 
 private judgment. Experience shows that sincere Christians have been 
 led by the exercise of it to the most opposite conclusions, all sects and deno- 
 minations claiming with equal pertinacity the support of scripture for their 
 conflicting systems." " Supposing the fact to be as here stated, that evils un- 
 avoidably spring from the exercise of private judgment in religion, yet we are 
 
78 
 
 not therefore warranted to infer, that there must be some unquestionable um- 
 pire, which has a right to decide, and to whose doctrine the conflicting par- 
 ties are bound to submit. Before such an inference can be fairly pressed 
 upon us, it must be shown, that the Deity in granting a revelation, designed to 
 preclude the possibility of dispute as to its meaning. And as disputes can 
 only be prevented by taking away the liberty of judgment, it must further be 
 shown that the Deity also designed to deprive men of this freedom, to oblige 
 them to take their religion upon trust, and to compel them to receive with im- 
 plicit submission what some recognised arbiter shall impose. But we cannot 
 know what the Deity intended in religion otherwise than from what he has 
 done, and since perfect unanimity has never yet been the result among those 
 to whom his will has been revealed, we are authorized to conclude that he 
 did not design to prevent the evils of controversy by a living infallible guide. 
 But such a design it is alleged, may be inferred from the numerous exhorta- 
 tions in scripture to be all of one mind and judgment. In none of these pas- 
 sages is there any intimation of an instituted arbiter in religious disputes, of 
 any certain mode of effecting a perfect unanimity. The practice of virtue is 
 as binding and is as frequently inculcated in scripture as the maintenance of 
 unity ; yet the Almighty has not imposed any compulsory restraint from the 
 commission of vice, and why should it be thought that God has appointed a 
 special preventive against error and contention in matters of religion. The 
 understanding is so framed that it cannot be compelled to the belief of any 
 thing by outward force. The mind is an active principle which will think 
 and judge ; to debar it of this liberty is impossible ; for it can no more help 
 forming its decision upon every thing subjected to it by the light of reason, 
 than the eye can help seeing external objects by the light of the sun." 
 " Supposing again the existence of an infallible guide, unless we were infal- 
 lible, we might misunderstand his doctrine and mistake his decision." " No 
 man can be more certain of the decisions of an infallible judge, than he is of 
 his infallibility ; and therefore if he have not an infallible certainty, of the in- 
 fallibility of the judge, he cannot have an infallible certainty that he defines 
 infallibly." — Sherlock. " The free use of the reason and judgment cannot 
 moreover be superseded without destroying human responsibility. If there 
 was an infallible preservation against error, a right belief could be no matter 
 of choice, and if there was an irresistible safeguard against vice, obedience 
 could be no virtue."* " Men may err and involve themselves in eternal ruin ; 
 but liability to error is inseparable from a state of probation." " Hence an 
 infallible guide in religion is in the nature of things impossible. So long as 
 
 * He that will choose a religion for me and will not suffer me to choose for myself, ought 
 to be punished for me too, if I miscarry through his choice. — Sermon at Boyle's lecture. 
 
79 
 
 the intellect of man is an active principle and his will is free, varieties of 
 opinion, doubts and divisions, schisms and heresies will invariably arise, and 
 no power can entirely repress them without subverting the constitution of the 
 human mind. Nor where this phantom of infallibility is presented, has it 
 been effectual. Within the pale of Rome there has been as much contro- 
 versy and dispute, as vast a mass of heterogeneous opinions, parties and per- 
 suasions, as where liberty of judgment has been freely granted." " The ex- 
 ercise of private judgment in religion then is an inalienable right; and any 
 attempt to shackle it by any pretence, as by imposing an infallible guide in 
 controversies, is a daring violation of natural liberty, is inconsistent with the 
 condition of man, as a rational and accountable being, and is opposed to 
 many express declarations in the word of God." " But though perfect unan- 
 imity may in the present state of things, be as unattainable as perfect virtue 
 in practice, it is like virtue, a commanded duty, and should be sought by 
 every effort in our power." He then proceeds to speak of the various helps 
 which Providence has furnished us for attaining a right knowledge of his 
 word, without allowing anything like an authoritive power to any of them, to 
 judge for us, and determine what meaning we must attach to that word which 
 God has given to us all, to read, hear and profit withal. 
 
 One passage from the able author of Essays on the Church which has 
 passed through its seventh edition, and of which fifteen thousand copies had 
 been circulated at the last notice, will suffice on this topic. 
 
 " But even were we to admit the startling proposition that scripture can- 
 not be taken as a rule, until by interpretation we annex to its words some sense 
 or other, we should then only find ourselves at the beginning of a mazy round 
 of difficulties, the termination of which would be perfectly hopeless. Scrip- 
 ture and the interpretation of antiquity are frequently spoken of, as if the first 
 were a system of hieroglyphics, over which we might pore hopelessly and 
 in vain, until the second came to our aid with its perfect and infallible key, and 
 disclosed the secret; whereas the fact is almost the reverse. God has spoken 
 to man distinctly, fully, and clearly, and man is constantly trying to darken and 
 obscure this word by his interpretation. Whence then came this strange and 
 altogether unfounded notion — that although the scriptures cannot be used 
 without an interpretation is first found for them, yet that the writings of the 
 Fathers are free from any such difficulty, and carry their own sense and mean- 
 ing visibly on their very front. But perhaps it may be answered, that this 
 is not thought or said, but that it is admitted to be as true of the Fathers as of 
 the scriptures, that we can make no practical use of them until by an inter- 
 pretation we annex to their words some sense or other. At what point then 
 have we arrived ? We have first the scriptures, for whose sense we have to 
 
refer to the interpretation of the early Church, but in order to use practically 
 these interpretations we are to find for them another interpreter. And thus 
 we may go on, till our system resembles the fable of antiquity, of the earth rest- 
 ing on an elephant, the elephant on a tortoise — and the tortoise on nothing." 
 
 Sentiments of the present Bishop of Chichester as to the progress of error, 
 and the uncertainty of tradition in the early Church. 
 
 " From this period the progress of innovation advanced with a rapid accel- 
 erated force, so that before the close of the fourth century a vast portion of the 
 abuses of the simple spirit of Christianity, which human invention in the vain 
 attempt to improve the best gift of Providence, has superadded to primitive 
 revelation, and which has subsequently been matured into Popery in its worst 
 form, had become almost completely established. Monkery accompanied by 
 a spirit of asceticism, more worthy of the Fakirs of Hindostan, than of the 
 followers of Christ ; the adoration of relics ; exorcisms ; prayers for the dead ; 
 the sacrifice as it now began generally to be called of the eucharist ; with an 
 unsuspecting readiness of belief in the most monstrous legends, form hence- 
 forward the leading characteristics of the period. The spiritual worship of 
 God as taught in scripture, and approximation to him through faith in the one 
 great sacrifice once offered, had now given place to unmeaning ceremonies 
 and rites, which while professing to be part of the forms of Christian worship, 
 had notwithstanding much nearer resemblance to the superstitious usages of 
 heathenism, than to the pure soul-stirring devotion of the gospel. The spirit 
 of Christianity indeed still existed under the superincumbent weight of a por- 
 tentous mass of superstition. It is surely impossible not to perceive under 
 how entire a misapprehension of the genius of our religion the world at that 
 time lay, when we find even Augustine himself speaking with approbation of 
 the performance of the eucharistic sacrifice for the purpose of removing a 
 murrain among cattle, supposed to have been produced by evil demons ; or 
 again gravely recounting a miraculous vision sent by the Almighty for no 
 better purpose, than that of discovering the interred bodies of Gervasius and 
 Protasius after their concealment during the space of two centuries, and afford- 
 ing a divine sanction to a superstitious, not to say, idolatrous species of wor- 
 ship. Let the reader only cast his eye over the 8th chapter of the 22d book 
 " De civitate Dei" just now referred to, or to the still more strange legends 
 gravely related by Sulpicius Severus, at about the same period, and he cannot 
 but admit that how abundant in other respects the age of which we are now 
 speaking, may have been in works of true piety, and in fervor of religious feel- 
 ing, still that at all events strong judgment and calm good sense were not to 
 be numbered among its excellencies ; and let it be remembered that through 
 
81 
 
 this very period, and through periods even darker than this, must the oral tra- 
 ditions of the Church, have descended, and descended unimpaired, if they are 
 to be accepted by us this day as sound portions of the primitive teaching of 
 the Apostles. Surely we might as reasonably expect that the Jordan, could 
 it recover its original and unobliterated channel, should reappear from the salt- 
 ness of the Dead sea, as fresh and pure as when it first entered it, as that 
 mere verbal communications on some of the most mysterious problems that 
 can possibly occupy the thoughts of men, should have passed from individual 
 to individual, for the space of eighteen centuries, unadulterated by the false 
 theories with which they would come in collision, the imaginations of mista- 
 ken piety, the dreams of superstition, or the mistakes of ignorance." (See 
 page 76 Shuttle worth on Tradition.) 
 
 Bishop Marsh's opinion of tradition. 
 
 "Upon the whole then we may safely infer, that there is no foundation what- 
 ever for the alleged existence of those divine and apostolical traditions, which 
 are made to constitute an unwritten word, or tradition, as the rule of faith. 
 The Church of England therefore acted wisely in rejecting that rule. And 
 when we consider the consequences of that rejection, when we consider the 
 load of superstition, from which we were freed by that rejection, we may 
 well assert that the rejection of tradition as a rule of faith was the vital prin- 
 ciple of the Reformation." (Comparative View. Bishop Marsh page 74.) 
 
 Chillingwortti 's testimony. 
 
 " For my part after a long and I hope impartial search after happiness, I 
 do profess plainly, that I cannot find any rest for the sole of my foot, but upon 
 this rock (scripture) only. I see plainly and with .my own eyes, that there 
 are popes against popes — councils against councils — some Fathers against 
 others — the same Fathers against themselves — a consent of Fathers of one 
 age against a consent of Fathers of another age — the church of one age 
 against the church of another age. Traditive interpretations of scripture are 
 pretended, but there are few or none to be found. No tradition but only of 
 scripture can derive itself from the fountain, but may be plainly proved either 
 to have been brought in, in such an age after Christ, or that in such an age it 
 was not in. In a word there is no sufficient certainty but scripture only, for 
 any considering man to build upon." Chillingworth's works, p. 290. 
 
 Compare the above with the following. 
 
 Mr. Keble, p. 129, acknowledges that there were two parties at the Coun- 
 cil of Nice differing as to the mode of conducting the trial of Arius, the one 
 for traditive interpretation, the other for the private interpretation of scrip- 
 
ture — that is — one for trying Arius and his opinions by the creeds of the 
 churches, the other by scripture ; nor is he able to say which prevailed, though 
 he inclines to the traditive side. He quotes from the historian Sozoman how- 
 ever, an anecdote illustrating the great power of an appeal to the creed, in the 
 case of an aged and unlearned confessor, who silenced a pagan disputer pre- 
 sent at the council, by the bare recital of the baptismal creed, adding these 
 few sentences. " That these things are so we believe with out nice enquiry ; do 
 not thou then labor in vain, seeking confutations of those who are exact in 
 the faith ; and how it was or was not possible for these things to take place ; 
 but answer my question at once : believest thou ? Upon this the philoso- 
 pher astounded, replies, I believe, and avowing his gratitude for his defeat 
 came over to the old man's opinions and recommended to those w r ho before 
 felt with him to be of the same mind ; affirming with an oath that not with- 
 out divine influence had this change taken place in him, but that he was urged 
 to become a christian by some ineffable power." Another account of the 
 same is given from the historian Socrates, and the possibility is expressed 
 that thus a divine sanction was given to an appeal to antiquity. I confess I 
 cannot see any thing like argument in the simple recital of the Apostle's creed, 
 nothing like that reason which we should be ready to give to every man 
 for the hope that is in us ; that appeal to the understanding of which St. 
 Paul sets us an example when he defends the doctrine of the resurrection and 
 other great truths. We think it rather savors of superstition, when the 
 mere repetition of the creed, is to effect what an appeal to the whole word 
 of God was thought incapable of doing. 
 
 CHAP. VII. 
 
 On the proper use of tradition or the Fathers. 
 
 If now it be asked whether no respect is due to the Fathers because of this 
 uncertainty of the opinions of many of them, on various points, and the dif- 
 ficulty of ascertaining their real sentiments, and because of the extravagance 
 and weakness of some of their interpretations of scripture ; we answer un- 
 hesitatingly, that we feel great veneration for many of them, and delight to ad- 
 duce their testimony on many subjects, rejoicing in the belief that on all 
 the most essential points there is a general agreement. Our views will be 
 given in the words of one much better qualified to speak than ourself. " Let 
 me be understood then (says professor Hambden) as one most ready to con- 
 cede very great importance to tradition taken in its most comprehensive and 
 popular sense, as an authentic collection of doctrines, interpretations and rites 
 
83 
 
 existing in the Christian Church by the side of the Bible. But then I attribute 
 no divine authority to it in itself. It is divine only, as it is shone upon by 
 scripture. Like the giant of heathen story it has strength only as it touches 
 the solid and holy ground of scripture. I will go along with the most ardent 
 admirer of antiquity in expressing my veneration for truth that comes down 
 with the hoar of ages upon it, and for whatever is associated with the piety 
 and constancy of our forefathers in the faith. But I remember that I must 
 not make my religion a matter of imagination or even of feeling exclusively, 
 that because I am disposed to love and cherish a precious relic of antiquity 
 I must not suffer it to tempt me to superstition, and an idolatrous reverence 
 of itself." " While therefore I fully receive all the information which eccle- 
 siastical antiquity can impart, as most valuable evidence of the truths of the 
 gospel, I deny to it the prerogative which belongs to scripture alone, of reveal- 
 ing to me what I am bound religiously to believe. I accept it as confirma- 
 tion, and important confirmation of what I am bound to believe as taught by 
 scripture, but I will not absolutely resign myself to its teaching, as a primary, 
 authentic revelation from God in itself." See pages 8 — 9, of a discourse on 
 tradition by R. D. Hambden regius professor of divinity, Oxford. 
 
 The same writer adds on the following page " Nor because the training 
 hand and voice of the church have been my first introduction to the Gospel, 
 will I regard this my ecclesiastical education as essential to the due under- 
 standing of the scriptures in order to salvation." Which passage leads us to 
 notice what is said of the matter of fact that the church is actually our first 
 teacher, introducing us to the Bible, and "assuring us of its truth, and 0-ivino- us 
 some statement of its contents. A passage in Augustin has often been quoted 
 by the Romanists, and not by them only, in confirmation of this fact. " What 
 if you find one which doth not believe the Gospel ? What motive would 
 you use with such an one to bring him to your belief? I for my part should 
 not have been brought to embrace the Gospel, if the church's authority had 
 not swayed with me." By which he doubtless meant that the church of 
 Christ composed of so many wise and holy men who believe the scriptures, 
 and are so lovely in their character, led him to venerate the scriptures, to 
 which he was no doubt early inclined by the faithful instructions of his pious 
 mother, and her many prayers and tears. Thus also Eusebius said of him- 
 self " I was once a follower of Plato's doctrine but when I saw the Christians, 
 I found there was none so holy, so temperate, so set upon divine things, and 
 this first made me think of being a Christian." 
 
 In like manner Hooker writes " By experience we all know that the first 
 outward motive leading men so to esteem scripture, is the authority of God's 
 church ; for when we know that the whole church of God hath that opinion 
 
84 
 
 of scripture, we judge it even at the first an impudent thing, for any man 
 bred and brought up in the church to be of a contrary mind without cause. 
 Afterward, the more we bestow our labor in reading and hearing the mysteries 
 thereof, the more we find the thing itself doth answer our received opinion 
 concerning it." But the same Hooker most emphatically testifies to the suf- 
 ficiency of scripture "I would know by some special instance, he says, what 
 one article of Christian faith, or what duty required necessarily unto all men's 
 salvation, there is, which the very reading of God's word is not apt to noti- 
 fy," " yea all scripture is to this effect in itself available, as they which 
 wrote it were persuaded, unless we suppose the Evangelists and others in 
 speaking of their own intent to instruct and save by writing, had a secret 
 conceit which they never opened to any, that no man in the world would ever 
 be that way the better, for any sentence by them written, till such time as the 
 same, might chance to be preached upon or at least alleged in a sermon." — 
 See Hooker Ecc. Pal. book 3d, vol. 1, also book 5, vol. 2. 
 
 In like manner the authoritie of the church says an old writer is compared 
 to a "key which openeth the dore of entrance into the scripture; now 
 when a man hath entered and viewed the house, and by viewing likes it, and 
 upon liking it resolves unchangeably to dwell there ; hee doth not set up his 
 resolution upon the key that let him in, but upon the goodness and comrao- 
 diousness which he sees in the house." 
 
 This key however is notlike that of the Romanists and traditionists who would 
 represent the church as a key unlocking the meaning of scripture and dealing it 
 out to the people, as though they could not understand God's word. It merely 
 introduces us to the scripture, bidding us read and hear this blessed book, and 
 when it attempts to teach, though it may use creeds and catechisms and litur- 
 gies, for brevity, conveniency, and worship, teaches chiefly in, and by God's 
 own words, the plainest and the best after alL 
 
 CHAP. VIII. 
 
 The danger of overvaluing tradition and the practice of the primitive church. 
 
 It may perhaps be said or thought by some, that after all, this difference as 
 to the use of tradition is not so serious, as at first sight we might suppose. 
 Let us inquire then into the moving cause, as well as the practical effects of 
 the high authority which some would assign to tradition. 
 
 Is it merely to establish the certainty of the great truths of religion which 
 are set forth in the Apostles' and Nicene creeds, that the advocates of tradi- 
 tion maintain, that the former with the exception of two or three articles was 
 
85 
 
 used substantially, if not in the very words, by the Apostles themselves, even 
 before the New Testament was written, and by their successors ever since ? 
 But can any thing be plainer in any book than these same great facts and 
 truths of the creed are in the sacred scriptures of the Old and New Testa- 
 ments ? Who undertakes to question any of them, except the Socinians, 
 who object to the trinity inserted at the council of Nice ? Do not all the 
 protestant churches, as well as the Roman, acknowledge the Apostles' creed ? 
 Is there really any obscurity in scripture on the articles contained therein ? 
 If so, has the council of Nice elucidated or proved them, so as to enlighten 
 and convince all minds since then. Facts disprove the supposition. Arian- 
 ism flourished more and more immediately after, and Socinianism, still to 
 a certain extent, exists. It is indeed a most pleasing confirmation of our 
 faith in the creed, that thus, so far as we know, the wise and pious have 
 received scripture in every age, and do now throughout Christendom ; but 
 surely the creed is too firmly fixed, and may be too clearly seen in the Bible, 
 to require a resort to tradition as the first and chief teacher of it from God. 
 Who will seriously maintain that our faith is in danger, while we have a Bible 
 the best attested of all books, unless we also can prove and do believe, that 
 tradition the everliving preacher has come down along with it, declaring that 
 she received these very words from Christ and the Apostles years before they 
 were committed to writing ? 
 
 It must be, that some other things beside the undoubted facts and truths 
 of the creed, stand in need of the support of ancient and unerring tra- 
 dition, in order to assure us of their divine origin. Let us see what these 
 are. Mr. Keble in page 21 of his work on tradition says " Yet must it not 
 be owned that Timothy's deposit did comprise matter independent of, and 
 distinct from, the truths which are directly scriptural ? That it contained 
 besides the substance of Christian doctrine, a certain form, arrangement, selec- 
 tion, methodizing the whole, and distinguishing the fundamentals ; and also 
 a certain system of church practice both in government, discipline and wor- 
 ship ; of which whatever portion can be proved to be still remaining, ought 
 to be religiously guarded by us, even for the same reason, that we retain and 
 reverence that which is more properly scriptural, both being portions of 
 the same divine treasure." It will be at once perceived to what things the 
 above refers, and that tradition is resorted to, in order to establish on divine 
 and of course equal authority, some matters said to be not directly scriptural. 
 It has been the custom with Christian writers in every age, and very properly, 
 to quote the testimony and practice of the Fathers and the primitive church 
 not merely in behalf of things clearly commanded in the word of God as 
 duties, but also of things which though not in so many words enjoined to be 
 
ever observed, yet plainly expected and designed to be continued, by reason 
 of the unabrogated practice of the ancient church, or the example of the 
 Apostles. Thus, although we do not find infant baptism in so many words 
 commanded, or episcopacy enjoined, we think the example of the Jewish 
 church as to infant membership and the three orders of the ministry, and 
 what seems to us the practice of the Apostles on these points, sufficient scrip- 
 tural authority for the observance of these things ; yet is it very satisfactory 
 to have the assurance from history, that from the earliest period of which we 
 have any account these institutions prevailed. So also as to the change of the 
 Sabbath, although we read of this in the practice of the Apostles and 
 first Christians, as it is nowhere expressly commanded and the Jewish Sab- 
 bath abolished, it is satisfactory to find that the early church adopted it as the 
 appointment of the Lord and his Apostles. So also as to the determination 
 of the books which were to be received as written by inspired persons, .tp 
 constitute the New Testament, we are still more dependent, from the nature 
 and necessity of the case, as for the canon of the Old Testament, on the 
 fidelity and testimony of those living at, or soon after, the time when they 
 were written. 
 
 But let us see whether any or all of these so imperiously call for some in- 
 fallible support from tradition, as to justify the zeal put forth in behalf of 
 it, and the high claim asserted in its behalf. In relation to the baptism of 
 infants, but very few by comparison with the whole of Christendom have 
 ever denied it, and it is remarkable, that our church in her article on this sub- 
 ject, and in the baptismal service, never thinks of calling in the aid of tradition 
 to justify her use of it. In the article on baptism (27th) she says " The bap- 
 tism of young children is in any wise to be retained in the church as most 
 agreeable with the institution of Christ" not with primitive practice, or 
 even the apostolic usage, but with the institution of Christ himself. And in 
 the baptismal service, the lesson read, is that, where little children are brought 
 to Christ ; — that is the authority ; — and in the address immediately following, 
 ** ye hear the words of our Savior Christ, how he commanded little children to 
 be brought to him." 
 
 So also as to Episcopacy, our church in the preface to the ordination ser- 
 vice says, " It is evident unto all men diligently reading holy scriptures and 
 ancient authors, that from the Apostles' times there have been these orders of 
 ministers in Christ's church, Bishops, Priests and Deacons." She does not 
 say, as some now say, who wish to reserve for tradition this honor of es- 
 tablishing Episcopacy, that it is faintly written, but that it is evident to all dili- 
 gently reading holy scripture, that in the times of the Apostles, of which we 
 have mention in scripture, these orders existed.* The ancient authors then 
 * See Bishop Onderdonk on Episcopacy tested by scripture. 
 
87 
 
 testified, that such was the case in their day. The ancient authors were not 
 necessary to prove that so it was in the Apostles' days ; the scriptures did that 
 sufficiently. The ancient authors only proved that from the Apostles' days to 
 their day, these orders continued. In one of the prayers in the offices for 
 ordaining priests and consecrating bishops, the church is so confident of this 
 fact, that she thanks God for having appointed divers orders in his church. 
 So that however satisfactory it may be to have proof that such a regimen was 
 continued in the early church, our reformers did not consider that necessary, 
 to establish the fact of the existence of such an order in the apostolic church 
 by divine appointment ; although she does not declare what may be the 
 effects of losing it, or departing from it. 
 
 In relation to the change of the Sabbath and the establishment of the canon 
 of scripture, I would ask, are these seriously threatened, that we must find 
 something without the scriptures to sustain them, some infallible witness that 
 they are divine. If there be any things well settled in the Christian world, I 
 had supposed these were, and that no controversy was like to be awakened 
 about them. T cannot but think that if any does arise, it will be from the at- 
 tempts to establish this exorbitant claim for tradition, on the ground of the in- 
 sufficiency of scripture to establish the fact of such institutions in the church 
 of Christ. 
 
 May we not therefore look for the reason of this earnest desire to establish 
 another depository of the faith and discipline of the church, beside scripture, 
 in some other views and practices which those who hold them, wish to estab- 
 lish by the highest authority. 
 
 What is it then which'is sought to be established by an appeal to tradition t 
 Is it merely the faith of the creed — or the fact of Episcopacy, of infant bap- 
 tism, of the Christian Sabbath, of the canon of scripture? The advocates of 
 tradition do not hesitate to acknowledge, that it is a most ardent wish of their 
 hearts to establish besides the facts of Episcopacy and infant baptism, some 
 high views of the virtue of Episcopacy, and the power of the sacraments, and 
 to re-establish some rites and ceremonies of the early ages now no longer in 
 use among Protestants. Unable to find these things clearly revealed in scrip- 
 ture, and acknowledging that they have been by our reformers in a great 
 measure left out of the prayer book, they look for them to the fourth and fifth 
 centuries when the church, having received as they say, all its gifts from 
 Heaven was most perfect, (k) 
 
 (Jc) " Three centuries and more were necessary for the infant church to attain her mature 
 and perfect form and due stature. Athanasius, Basil and Ambrose, are the fully instructed 
 doctors of her doctrine, morals and discipline." This is a quotation by the author of Essays 
 on the Church from one of the Tract writers in the British Magazine, vol. 9, p. 359. Con- 
 
88 
 
 I proceed to show that the above statement is correct by some quotations 
 from the tracts in which the peculiar sentiments of the leaders of this school 
 are set forth. 
 
 1st. I would show by a few quotations that they are not satisfied with 
 what they find in the Episcopal church of the present day. In tract 25 are 
 these words: " And now that Rome has added, and we have omitted, in the 
 catalogue of sacred doctrines ; what is left us but to turn our eyes sorrowfully 
 and reverently to those ancient times and with Bishop Kenn, make it our pro- 
 fession, to live and die in the faith of the Catholic church before the division 
 of the East and West?" 
 
 In the 34th tract on the rites and customs of the Church, whose motto 
 taken from St. Chrysostom is " He who is duly strengthened in faith, does 
 not go so far as to require argument or reason for what is enjoined, but is 
 satisfied with the tradition alone," are these words — " The reader of eccle- 
 siastical history is sometimes surprised, at finding observances and customs 
 generally received in the Church at an early date, which have not express 
 warrant in the sacred writings ; as — the cross in baptism. The following 
 
 cerning which he says : " In the Apostolic Fathers, those who were nearest to the fountain 
 head, and whose authority ought to be the highest, we find little or no allusion to the points 
 afterwards contested." " Hence it is, that we are referred to later authors, as better instruct- 
 ed, and are told that three centuries were required for the infant church to attain her 
 perfect form and due stature. And in these later writers we find many germs of the out- 
 bursting system of Rome. The sacraments begin to be spoken of in exaggerated language ; 
 the power of the priesthood is magnified ; and rites and ceremonies are perpetually multi- 
 plied." The author of letters on the Fathers after giving an account of the ceremonies used 
 at baptism as stated by Cave in his history of primitive Christianity, viz: — the turning to 
 the West — renouncing the Devil with outstretched arm — the exorcism — the stripping of his 
 garments — the anointing with oil — the sign of the cross— the triune immersion — the second 
 anointing — the white garment — adds, what an accumulation of ceremonials do we find here! 
 Not one of which is mentioned in scripture, in connexion with baptism, nor even in the 
 account which Justin has given of this ordinance in the year 150, the date of his first apolo- 
 gy." He very truly, I think, ascribes their origin to three sources — Judaism, Paganism, and 
 fanciful interpretations of scripture. — See p. 123-124. 
 
 As to Paganism — In No. 85 of the Oxford Tracts, we find this tendency. " Again we are 
 told that the doctrine of the mystical efficacy of the sacraments comes from the Platonic phi- 
 losophers — the ritual from the Pagans, and the church polity from the Jews. So they do ; that 
 is, in a sense in which much more also comes from the same sources. Traces also of the 
 Trinity, incarnation, and atonement, may be found among Heathens, Jews and philosophers, 
 for God scattered through the world before his son came, vestiges and gleams of his true re- 
 ligion, and collected ail the separate rays together when he set him on his holy hill to rule 
 the day, and the church as the moon to govern the night. In the sense in which the doc- 
 trine of the Trinity is Platonic, doubtless the doctrine of mysteries is Platonic also." P. 82, 
 
39 
 
 pages will be directed to a consideration of this circumstance ; with a view 
 of suggesting from these writings themselves, that a minute ritual was con- 
 temporaneous with them, that the Apostles recognize it as existing and bind- 
 ing, that it was founded on religious principles, and tended to the inculcation 
 of religious truth." The tract concludes with these words — " Although the 
 details of the early rituals varied in importance, and corrupt additions were 
 made in the middle ages, yet as a whole the Catholic ritual was a precious 
 possession, and if we who have escaped from Popery, have lost not only the 
 possession, but the sense of its value, it is a serious question, whether we are 
 not like men, who recover from a grievous illness with the loss or injury of 
 their sight or hearing ; whether we are not like the Jews returned from cap- 
 tivity, but who could never find the rod of Aaron, or the ark of the covenant, 
 w r hich indeed had ever been hid from the world, but was then removed from 
 the temple itself." 
 
 We quote from Mr. Keble also the following p. 76. — " Not that we would 
 shut out the hope of improvement in many respects ; thankfully as they (the 
 advocates of tradition) own that God has preserved to us all things on which 
 the being of a church depends, they yet feel that much is wanting, — more 
 probably than can ever be supplied, — of the perfect order and harmony of the 
 apostolical age. Nor do they feel it any breach of fidelity to the Church of 
 England to join in the confession of one, on whom she has ever prided her- 
 self, as among her truest children and chiefest ornaments. 
 
 " The second temple could not reach the first," 
 " And the late Reformation never durst," 
 '* Compare with ancient times and purer years," 
 " But in the Church and us, deserveth tears." 
 
 What it is we want in the Church in order to render it as purely scriptural 
 in doctrine and worship as the primitive church I know not. The following 
 quotations from tract 34 may perhaps show some of the supposed deficiencies 
 of our present church. They contain extracts from Tertullian and St. Bazil 
 concerning primitive customs. " To begin with baptism ; before we enter 
 the water, we solemnly renounce the devil, his pomp, and his angels, in church, 
 in the presence of the bishop. Then we are plunged in the water thrice, and 
 answer certain questions over and above what our Lord has determined in the 
 written gospel. After coming out of it, we taste a mixture of honey and milk, 
 and for a whole week from that day we abstain from our daily bath. The 
 sacrament of the eucharist though given by our Lord at supper time, yet is 
 celebrated in our meetings before day-bieak, and only at the hand of our pre- 
 siding ministers. We sign our forehead with the cross, whenever we set out 
 7 
 
90 
 
 and walk, go in, or out, dress, gird on our sandals, bathe, eat, light oitr lamps, 
 sit or lie down to rest, whatever we do. If you demand a scripture rule for 
 these and such like observances, we can give you none: all that we say to 
 you is, that tradition directs, usage sanctions, faith obeys." A similar extract 
 is from St. Bazil. " Which Apostle has taught us in scripture to sign believ- 
 ers with the cross ? Where does the scripture teach us to turn to the east 
 in prayer? Which of the saints has left us recorded in scripture the words 
 of invocation at the consecration of the bread of the eucharist and of the cup 
 of blessing ? Thus we are not content with what Apostles or Evangelists 
 have left on record, but we add other rites both before and after it, as impor- 
 tant to the celebration of the mystery, receiving them from a teaching distinct 
 from scripture. Moreover we bless the water of baptism and the oil for anoint- 
 ing, and the candidate for baptism himself. After the example of Moses, the 
 Apostles and Fathers who modelled the churches were accustomed to lodge 
 their sacred doctrine in mystic forms, as being secretly and silently conveyed. 
 This is the reason why there is a tradition of observances independent of 
 scripture, lest doctrines being exposed to the world should be so familiar as 
 to be despised. We stand instead of kneeling at prayer on Sunday, but all 
 of us do not know the reason of this." These passages quoted with evident 
 approbation, and in justification of the principle advocated in the tract, will 
 show the nature of the dissatisfaction felt as to usages laid aside by our re- 
 formers. As to doctrines which the writers would fain have more strongly 
 expressed in our (as they think) illy reformed church, we have something 
 special to say. We close these general proofs by referring to the near re- 
 semblance between the Fathers on the subject of such traditions, and the Jews 
 who by their traditions made the law of none effect. " The Talmud say the 
 Jews is a commentary upon the written law of God. And both the law and 
 this, say they, God gave to Moses, the-law by day and by writing — and this 
 by word and by night. The law was kept by writing still ; this still by tra- 
 dition. Hence comes the distinction so frequent in Rabbins of the law in 
 writing, and the law that comes by word of mouth. Moses (say they) received 
 the law from Sinai — '(this traditional law I think they mean) and delivered it 
 to Joshua, Joshua to the Elders, the Elders to the Prophets and the Prophets 
 to the men of the great synagogue." (Lightfoot's Works V. 4 p. 15.) 
 
 The proneness of christians to estimate too highly the religious books and 
 forms of the churches to which they belong, is seen in the account which 
 Dr. Pusey gives us of the Theology of Germany published in the year 1830. 
 In speaking of the symbolical books of the German Church, he gives the 
 history of a controversy as to their authority. " It was not whether their 
 authors had a higher measure of the spirit than most subsequent christians, 
 
91 
 
 but whether the books ought not to be termed divine and inspired" — u whether 
 the word inspired which had now by universal usage become equivalent to 
 dictated by God, and was appropriated to the scriptures alone, should also be 
 extended to these books (the symbolical books) and to these alone." In the 
 manifesto of the Wittemburg Theologians it is said " we believe, confess and 
 teach, that the symbolical books are, not only in the doctrines and matter 
 but also in all points, the divine truth imparted to the church according to the 
 scriptures, and in all points binding." 
 
 Spener r an eminent divine, of whom Dr. Pusey was writing in terms of 
 great commendation, opposes this doctrine, and says that «* the symbolical 
 books are not to be considered as divine, but human books, though they do 
 indeed deliver divine truth out of scripture." " The authority of these books 
 (he says) is indeed to be maintained with the respect due to them, but not to 
 be extended further than their authors then intended. What (he says) could 
 be more just than if God were to give to Popery a renewed power over the 
 churchy since we have begun to take so much delight in its principles" 
 Pusey on Germany vol. 2, page 377, and onward. Dr. Pusey was surely at 
 that time the advocate of no such estimate of any books but the sacred scrip- 
 tures, for in the 1st vol. of the same work, page 132 in speaking of Ernesti 
 he says " his revival of the grammatical, as opposed to the doctrinal inter- 
 pretation of scripture, was indeed a great and beneficial change ; a change for 
 Avhich the German church must long be grateful to him, in that it has restored 
 the principle of the Reformation,- that not human system, but the clear 
 ivord of God in the scripture is the basis and norm, (that, is rule,) of faith." 
 
 Those who unduly exalt our prayer book or the liturgies from whence it 
 was taken, tracing them up to the Apostles, and claiming divine authority, 
 would do well to consider whether something of their admiration may not 
 be ascribed to this tendency of the human mind which led the Lutherans, 
 thus to canonise their ecclesiastical books. Pious and wise men there were 
 who thus claimed inspiration for them, nor do we deny learning and piety to 
 some of those who as we think err in their estimate of our standards. We 
 must however protest against such a sentiment being ascribed to the reformers 
 of the English church, or the Fathers of the American Episcopal Church, 
 who in the preface to the book of common prayer speaks of its contents as 
 human writings, and as liable to be corrupted, as they had been. The bible 
 they call the pure word of God in contradistinction to all human expositions 
 of it. There is but that one book of which we may say in the words of 
 Locke " It has God for its author, salvation for its end, and truth without any 
 mixture of error, for its matter." 
 
92 
 
 The following extraordinary passage from one of the tracts will show, why 
 it is that the writer does not claim absolute infallibility to the church in all 
 its ritual. " The remark may seem paradoxical at first sight, yet surely it is 
 just, that the English church is for certain, deficient in particulars, because it 
 does not profess itself infallible." Again " the English church taking no 
 such high ground as this, (the theory of infallibility as held by the Romish 
 Church) certainly is open to the objection, or (as it was just now expressed,) 
 is unlikely to have embraced the whole council of God, because she does 
 not assume infallibility, and consequently no surprise or distress should be 
 felt by her dutiful sons, should that turn out to be the fact, which her own 
 principles rightly understood would lead them to anticipate." No. 71, p. 27, 
 28, 29. 
 
 The great doctrines of the creed are excepted from this liability on the 
 part of the church to err. Had she only assumed infallibility, all parts of 
 the prayer book would have been perfect, but of course it would have differed 
 from what it now is, in the respects lamented by Oxford divines. 
 
 The following extracts from the writings of the late Mr. Froude a con- 
 tributor to the tracts for the times, (which writings were published by his 
 friends in Oxford,) will show what are the feelings of at least some of the 
 tract writers as to the present prayer-book and the reformers. Not possess- 
 ing the " Remains of Mr. Froude," I take the extracts from the work of the 
 bishop of Chichester. 
 
 " I should like to know why you flinch from saying that the power of 
 making the body and blood of Christ is vested in the successors of the 
 Apostles." Froude's Remains, vol. 1, p. 326. 
 
 44 I verily believe that he (Mr. N.) would gladly consent to see our com- 
 munion service replaced by a good translation of the liturgy of St. Peter ; a 
 name which I advise you to substitute in your notes, for the obnoxious phrase 
 mass book." p. 387. 
 
 44 Why do you praise Ridley ? Do you know any sufficient good about 
 him, to counterbalance the fact, that he was an associate of Cranmer, Peter 
 Martyr and Bucer ?" p. 293, 294. 
 
 " Really I hate the reformation and the reformers more and more." p. 389. 
 
 44 The reformation was a limb badly set. It must be broken again in 
 order to be righted." p. 433. 
 
 44 1 must say a word or two on your casual remark about the unpopularity 
 of our notions among Bible Christians. Don't you think Newton's system 
 would be unpopular among sky astronomers in the same way. The phe- 
 nomena of the heavens are repugnant to Newton, just in the same way as the 
 letter of scripture to the church — that is — on the assumption that they contra- 
 
93 
 
 diet every notion, which they do not make self-evident — which is the basis of 
 Bible Christianity and also of protestantism ; and of which your trumpery 
 principles about scripture being the sole rule in fundamentals — I nauseate the 
 word — is but a mutilated edition." pp. 412, 413. 
 
 It may be perhaps said, that these were only the sentiments of Mr. Froude, 
 and that the editors of his works could not leave them out with fairness. To 
 this I reply that there are too many passages scattered through the tracts, of a 
 similar character, though not so strong and rash, not to convince the reader 
 that there is a deep sympathy between them. Moreover the author has in 
 his possession a pamphlet by Mr. Newman in answer to one of Mr. Faucett, 
 in which Mr. Newman says in reply to the condemnation of Mr. Froude for 
 such language as to the reformation and the reformers, that by no article or 
 part of the prayer-book are we bound to acknowledge the reformers, or to 
 call ourselves protestants ; that it is an infringement of our liberty to require 
 such a thing ; that Mr. Froude had as much a right to condemn Jewell as 
 others have to condemn Laud. He regrets that those expressions gave pain, 
 but said he was bound to publish them from a sense of duty, knowing that 
 they would offend. He does not intimate the least difference of sentiment, 
 and the manner in which they ever speak of Mr. Froude, and the publication 
 of more of his works confirm what is here said. 
 
 How different the following view of the reformers' conduct. 
 
 Bishop Stillingfleet having spoken of the conciliatory conduct of .the 
 French reformers with respect to the Romanists, says " The same temper 
 was used by our reformers in the composing of our liturgy in reference to 
 the papists, to whom they had an especial eye, as being the only party then 
 appearing whom they desired to draw into their communion, by coming as 
 near them as they well could. And certainly those holy men who did seek 
 by any means to draw in others at such a distance from their principles as 
 the Papists were, did never intend by what they did for that end, to exclude 
 any truly tender consciences from their communion." Irenicum, p. 122. 
 
 CHAP. IX. 
 
 Let me now show in some particular instances how by tradition they 
 wish to support some high views, not to be found in the scriptures or book 
 of common prayer. We have seen how the church expresses her decided 
 conviction that the Episcopal form of government is scriptural and apostolic, 
 of course worthy of all to be received, and yet not undertaking to exclude 
 from the covenant those who have not that form. The Oxford writers in 
 like manner make occasional concessions and exceptions, which seem to 
 
94 
 
 accord with this moderation of the church, but for the most part, in a manner 
 which their readers cannot reconcile, hold a very different language. 
 
 They magnify the sacerdotal office beyond all bounds. We quote from 
 the Essays on the Church, 7th edition, 408th page, the following. " But as 
 a recent and well rounded specimen of these avowedly high ehurch doctrines, 
 it may be as well to give the following passage from the last publication of 
 this school, the new volumes of Mr. Froude's Remains, recently given to the 
 world under the deliberate sanction of Messrs. Newman and Keble. 
 
 "The reformed church of England has given birth to two martyrs, an 
 archbishop and a king,* and both these blessed saints died for Episcopacy. 
 But was it for a form, or a point of discipline that they resisted thus unto 
 death ? Surely not. When they contended for Episcopacy as one of the 
 essentials of religion ; they no more regarded it as an external and a form, 
 than they regarded Christ's death upon the cross as an external and a form. 
 
 Their belief on this subject seems to be contained in the following propo- 
 sitions : 
 
 " 1st. That before Jesus Christ left the world he breathed the Holy 
 Spirit into the Apostles, giving them the power of transmitting this precious 
 gift to others by prayer and the imposition of hands ; that the Apostles did 
 so transmit it to others ; and they again to others ; and that in this way it 
 has been preserved in the world to the present day. 
 
 " 2d. That the gift thus transmitted empowers its possessors, 1st, to admit 
 into, and exclude from, the mysterious communion called in scripture the 
 kingdom of heaven, any one whom they judge deserving of it; and this, 
 with the assurance that all whom they admit or exclude on earth and exter- 
 nally, are admitted or excluded in heaven and spiritually, in the sight of God 
 and holy angels; that it empowers them to bless and intercede for, those who 
 are within this kingdom, in a sense in which no other man can bless or inter- 
 cede. 2d. To make the eucharistic bread and wine the body and blood of 
 Christ in the sense in which our Lord made them so. 3d. To enable dele- 
 gates to perform this great miracle by ordaining them with imposition of 
 hands. 
 
 "According to this view of the subject, to dispense with episcopal ordina- 
 tion is to be regarded not as a breach of order merely, or a deviation from 
 apostolical precedent, but as a surrender of the Christian priesthood, a rejec- 
 tion of all the powers which Christ instituted Episcopacy to perpetuate; and 
 the attempt to institute any other form of ordination for it, or to seek com- 
 munion with Christ through any non-episcopal association, is to be regarded 
 not as schism merely, but as an impossibility " 
 
 * Archbishop Laud and Charles L 
 
95 
 
 In Nos. 51 and 52 of the tracts we have these strong expressions: "Christ 
 never appointed two ways to heaven; nor did he build a church to save some, 
 and make another institution to save other men. There is no other name 
 given under heaven among men whereby we can be saved, but the name of 
 Jesus, and that is no otherwise given under heaven than in the church." 
 
 "I repeat it, the Eucharist administered without apostolical commission, 
 may to pious minds be a very edifying ceremony, but it is not that blessed 
 thing which our Saviour graciously meant it to be : it is not verily and in- 
 deed, taking and receiving the body and blood of him our incarnate Lord." — 
 Tract 52. 
 
 In tract No. 24, 8th page. " Whatever be our private differences with the 
 Roman Catholics, we may join with them in condemning Socinians, Baptisis, 
 Independents, Quakers and the like. But God forbid that we should ally 
 ourselves with the offspring of heresy and schism, in our contest with any 
 branches of the holy church, which maintain the foundation, whatever may be 
 their incidental corruptions." 
 
 We adduce in opposition to the preceding sentiments as to the gift of the 
 Holy Ghost, the following opinions of Bishop Hobart, and the celebrated 
 Hooker, the thorough church manship of each of whom has never been ques- 
 tioned by any in England or America In the appendix of a charge to his 
 clergy in 1815, we have the following note in which Bishop Hobart gives his 
 own and Hooker's sentiments, as to the power of conferring the Holy Ghost, 
 and the absolution of the priest: " In a pamphlet entitled 'American Unita- 
 rianism ' lately published in Boston, the words 'receive ye the Holy Ghost' 
 is censured as absurd and little short of blasphemy. Let us hear what a man 
 at least as wise, as learned and as good, as the person who passes this cen- 
 sure, says concerning these words. " A thing much stumbled at in the man- 
 ner of giving orders, is our using the memorable words of our Lord and Savior 
 Christ, 'Receive the Holy Ghost.' The Holy Ghost they say we cannot 
 give and therefore we foolishly bid men receive it. That the Holy Ghost 
 may be used to signify not the person alone, but the gift of the Holy Ghost ; 
 and we know that spiritual gifts are not only abilities to do things miraculous, 
 as to speak with tongues that were never taught us ; to cure diseases without 
 art, and such like ; but also that the very authority and power which is given 
 men in the church to minister in holy things, this is contained in the number 
 of those gifts whereof the Holy Ghost is author ; and therefore he which 
 giveth this power, may say without absurdity or folly, ' Receive the Holy 
 Ghost,' such power as the spirit hath endowed the church withal, such power 
 as neither prince, nor potentate, king, nor Cecsar on earth can give. So that 
 if men alone had devised this form of speech, thereby to express the heavenly 
 
96 
 
 well-spring of that power, which ecclesiastical ordinations do bestow, it is 
 not so foolish but that wise men might bear with it." — Hooker's Ecclesiasti- 
 cal Polity, book 5, lecture 77. 
 
 To this Bishop Hobart adds : " The gift of the Holy Ghost in the office of 
 ordination, is the gift of office; and the power of forgiving and retaining sins, 
 is the power of exercising ecclesiastical discipline, which all religious socie- 
 ties exercise ; and they all maintain that the just exercise of ecclesiastical 
 discipline will be ratified by the divine head of the church. The power of 
 forgiving sins is exercised not only in the administration of discipline, but in 
 the sacraments and the declarations of the ministry. Baptism and the Lord's 
 Supper are the means and pledges to those who worthily receive them, of the 
 forgiveness of sin ; which blessing is also conveyed, to all who repent and 
 believe, when he pronounces the declaration of absolution. This is the view 
 entertained of the nature of absolution by the church of England and by the 
 Protestant Episcopal church in the United States of America, and very essen- 
 tially differs from the absolution practised by the church of Rome." 
 
 In the high views entertained by the Oxford writers of the power of the 
 sacerdotal office, they certainly receive support from the language of some of 
 the Fathers, if we understand that language aright, and therefore it is not 
 wonderful that they should be so anxious to establish the authority of the 
 primitive church. 
 
 CHAP. X. 
 
 On the extravagant estimate of the virtue of the sacraments by the Oxford 
 
 writers. 
 
 In the first place I would adduce a few passages showing the efficacy they 
 ascribe to them generally, in preference to the word, as the power of God to 
 the salvation of the soul. 
 
 In vol. 1st, Tract 32, p. 7. " Remarks may be made upon the very cir- 
 cumstance that in the Christian covenant, standing ordinances are made the 
 channels of its peculiar blessings. The first use of ordinances is that of wit- 
 nessing for the truth as abovementioned. Now their sacramental character is 
 perfectly distinct from this, and is doubtless a great honor put upon them. 
 Had we been left to conjecture, we might have supposed, that in the more 
 perfect or spiritual system, the gifts of grace, would rather have been attached 
 to certain high moral performances ; whereas they are deposited in more po- 
 sitive ordinances, as if to warn us against dropping the ceremonial of Chris- 
 tianity." 
 
97 
 
 One remark here. Why may not this reason operate the other way ? 
 Why may it not be said that God rather deposited his grace in these moral 
 performances — that is, in exercises of the mind and heart on the truths of his 
 word, as if to warn men against neglecting the kingdom that is within, and 
 being too much taken up with externals, to which man has ever been most 
 prone. 
 
 In the preface to the second volume we have these words: "Hence 
 we have almost embraced the doctrine that God conveys grace only through 
 the instrumentality of the mental energies — that is through faith, prayer, ac- 
 tive spiritual contemplations, or what is called communion with God, in con- 
 tradiction to the primitive view, according to which the church and her sacra- 
 ments are the ordained and visible means of conveying to the soul, what is in 
 itself supernatural and unseen. For example, would not most men maintain 
 on the first view of the subject, that to administer the Lord's supper to infants, 
 or to the dying and apparently insensible, however consistently pious and un- 
 believing in their past lives, must be under all circumstances, and in every 
 conceivable case, a superstition, and yet neither practice is without the sanc- 
 tion of primitive usage. (I) And does not this account for the prevailing in- 
 disposition to admit that baptism conveys regeneration ? Indeed this may be 
 considered as the very essence of sectarian doctrine (however its mischief 
 may be restrained or compensated in the case of individuals) to consider faith 
 and not the sacraments as the proper instrument of justification and other 
 Gospel gifts ; instead of holding that the grace of Christ comes to us altogether 
 from without (as from him, so through externals of his ordaining) faith being 
 but the sine qua non, the necessary condition on our parts for duly receiving 
 it." 
 
 And is it indeed wonderful that we should believe, that God, in dealing 
 with rational beings and their immortal souls, should choose rather to make 
 his grace operate upon them through the faculties and affections of their im- 
 material nature, while believing and contemplating the truths of his word, 
 than through material substances applied to their bodies. Is it strange that 
 we should think, that Christ, who while on earth cured bodily diseases by his 
 power through material mediums, as the water of Jordan cleansing the leper, 
 clay applied to the eye restoring sight — the touch of the garment sending vir- 
 tue into the diseased woman ; would choose rather to heal the soul by the 
 medicine of his word, to sanctify by the truth, according to his own prayer — 
 
 (/) Bishop Jewell says that " St. Benet caused the sacrament to be laid on a dead wo- 
 man's breast, thinking that the mere outward ceremony thereof, without faith or inward 
 motion of the party, might be sufficient to do her good. Others thought that the outward 
 work of baptism, only because it was done without any further motion of the mind was suf- 
 ficient to remit their sins." (Reply to Harding, p. 94.) 
 
98 
 
 sanctify them by thy truth — to say to the penitent sinner, thy faith hath saved 
 thee, go in peace, sin no more. Let any one read through God's word in 
 order to see which method he seems to prefer in dispensing his grace to 
 rational beings, (m) There is one passage at the close of the extract which 
 deserves to be noticed. Faith is said to be the sine qua non, the necessary 
 condition on our parts for duly receiving this grace which comes through the 
 sacraments. Now, some might think that since faith is certainly brought in, 
 somehow or other, it cannot matter much in the end. Let none so think with- 
 out examination. He should rather enquire what kind of faith is this which 
 is required in order to receive baptism, and the great grace of God through it. 
 He will find that it is altogether a different thing from that faith joined with 
 repentance which our church requires in order to the worthy receiving of bap- 
 tism and the Lord's supper. The reader is earnestly requested to examine 
 the 6th chapter of Bishop Mcllvaine's work on Oxford Divinity, where he 
 will see the complete identity of the view of faith before and after baptism as 
 held by Mr. Newman, and that of the Roman church. He will find Mr. 
 Newman allowing, that "faith as gaining its virtue from baptism, is one thing 
 before that sacred ordinance, another, after." So different indeed is it that 
 he says, " Faith does not precede justification (that is baptism,) but justifica- 
 tion precedes faith, and makes it justifying, so that the faith required for bap- 
 tism is not faith."' We do not wonder with such views that they should 
 speak as they do of the custom of the primitive church (which is law to them) 
 
 (m) Against the improbability of God's making use of material things to operate upon 
 the spirit, in Tract 85 p. 90, it is asked " If Balaam's ass instructed Balaam, what is there 
 fairly to startle us in the church's doctrine, that the water of baptism cleanses from sin, 
 that eating the consecrated bread is eating his body, or that oil may be blessed for spiritual 
 purposes, as is still done in our church in the case of a coronation!" Also p. 91. Indeed 
 if persons have already thought it, in itself incredible that the hands of bishop or priest, 
 should impart a power, or grace, or privilege ; if they have learned to call it profane (and 
 as they speak) blasphemous, so to teach with the early church, how can it be less so, to con- 
 sider that God gave virtue to an handkerchief, or apron, or garment, though our Lord's] 
 What was it after all but an earthly substance, made of vegetable or animal materials 1 
 How was it more holy because he wore it 1 He was holy, not it; it did not gain holiness 
 by being near him. Nay : do they not already lay down this, as a general principle, that 
 to suppose he diffuses from his person heavenly virtue is a superstition ? Do not they on 
 this ground object to the Catholic doctrine of the eucharist ] And on what other ground 
 do they deny that the Blessed Virgin, whom all but heretics have ever called the Mother of 
 God, was most holy in soul and body from her ineffable proximity to God. He who gave 
 to the perishing and senseless substances of wool and cotton, that grace of which it was 
 capable, should he not rather communicate of his higher spiritual perfections to her in 
 whose bosom he lay, or to those who now possess him through the sacramental means he 
 has appointed." 
 
99 
 
 of administering the eucharist to infants and the dying and apparently insen- 
 sible. If only a dead faith be required in order to the efficacy of the sacra- 
 ments, whv not. 
 
 CHAP. XI. 
 Tlieir extravagant views of Baptism. 
 
 Let us see more particularly what they hold as to each of the sacraments 
 separately. 
 
 And first as to baptism. In the second volume of tracts, in the records of 
 the church, we have extracts from Cyprian and Tertullian on baptism. St. 
 Cyprian says " I used to think that second birth which divine mercy pro- 
 mised for my salvation, a hard saying, according to the life I then led, as if a 
 man could be so quickened into a new life in the laver of healing water, as to 
 put off his natural self and keep his former tabernacle, yet be changed in 
 heart and soul." "But after that the life-giving water succoured me, washing 
 away the stain of former years, and pouring into my cleansed and hallowed 
 breast the light which comes from Heaven, after that I drank in the heavenly 
 spirit and was created into a new man by a second birth — then marvellously 
 what was before doubtful, became plain to me." 
 
 Tertullian is yet stronger. " What then? Is it not wonderful that even 
 a bath should wash away death ? Surely — but let us even be more ready to 
 believe, if its marvellousness, forsooth, is made a reason for unbelief. For 
 what should be the character of divine works but surpassing marvellousness?" 
 " It is said in the beginning God made the Heaven and the earth. And the 
 earth was without form and void and darkness was upon the face of the deep, 
 and the spirit of God moved upon the face of the waters. My first reason 
 then O man for reverencing water is its antiquity ; next the honor put upon 
 it ; inasmuch as it was the abode of the divine spirit, and thus had more grace 
 in it than the other elements then existing. For as yet the darkness was un- 
 relieved by the embellishment of the stars ; there was the dreary abyss, the 
 unfashioned earth, the untempered heavens ; only water, a substance ever 
 perfect, bright, uncompounded, pure in itself, a worthy receptacle of the pre- 
 sence of God. Moreover when the world was to be brought into form, it 
 Was by means of water, as the harmonizing principle, that God effected it ; 
 he suspended the firmament of the heavens by dividing the waters ; and the 
 firm land by separating them. And next when the world was duly shaped 
 and inhabitants were to be given to it, it was commanded the waters to bring 
 forth living things ; water was the first substance to give out the breath of 
 
100 
 
 life; no wonder then in baptism, it has the gift of quickening ." Such are 
 the testimonies adduced in behalf of the high views of baptism entertained 
 by the Oxford writers — Let us see whether they fall short of the Fathers in 
 these views. 
 
 On page 23 of Pusey on Baptism are these words " This is our new birth, 
 an actual birth of God, of water and of the spirit, as we are actually born of 
 our parents ; herein then also are we justified, or both accounted and made 
 righteous, since we are made members of him who alone is righteous. " In 
 page 28 it is thus written " But a commencement of life in Christ after bap- 
 tism, a death unto sin and a new birth unto righteousness, at any other period, 
 than of that one introduction into God's covenant, is as little consonant with 
 the general representations of holy scripture, as a commencement of physical 
 life, long after our natural birth, is with the order of his providence." As to 
 the views entertained — the one, that baptism is a change of state — the other, 
 that it effects a change of heart — Dr. Pusey says " our Saviour's words re- 
 fuse to be bound down to any mere outward change of state, or circumstances, 
 or relation, however glorious the privileges of that new condition may be" 
 p. 42, 43.* Nor does even the change of heart satisfy him. " No change 
 of heart then, or of the affections, no repentance however radical, no faith, no 
 love, come up to the idea of this birth from above ; it takes them all in, and 
 comprehends them all, but itself is more than all ; it is not only the creation 
 of a new heart, new affections, new desires, and as it were a new birth, but 
 is an actual birth from above, or from God, a gift coming down from God 
 and given to faith through baptism ; yet not the work of faith, but the opera- 
 tion of " water and the Holy Spirit" the Holy Spirit giving us a new life in 
 the fountain opened by him, and we being born therein of him, even as our 
 blessed and incarnate Lord was, according to the flesh born of him in the 
 Virgin's womb." As the child is created and nourished into life, in and by the 
 womb of the mother, so is the new soul begotten and nourished in the waters 
 of baptism : is the favorite comparison of Dr. Pusey. He quotes the follow- 
 ing hymn from one of the old liturgies, used on raising the child from the 
 water " Spread thy wings Holy Church and receive the gentle lamb which 
 the Holy Spirit hath begotten of the waters of baptism. Hail thou new lamb, 
 son, begotten of baptism, whom I have begotten of the waters, in the name 
 of the Trinity." (ri) p. 40. 
 
 * He says " even some among the Jews had higher notions, and figured that a new soul 
 descended from the region of spirits upon the admitted proselyte." (p. 43.) 
 
 (n) Dr. Pusey, says the author of Essays on the Church, wishes to inculcate higher no- 
 tions of the sacraments than those hitherto prevalent ; and he attempts to do it by assuring 
 us that every infant receiving canonical baptism " is necessarily a right recipient" and as 
 
101 
 
 We shall make no comments on the foregoing for surely they need none, 
 but merely state what are the views which have been most prevalent in our 
 church in this country, and let the reader see how far these new, or primi- 
 tive (as they are said to be) views go beyond them. Our general convention 
 has no where adopted either of the different explanations of baptismal regen- 
 eration, as the sense of the church, wisely refraining from such definition, 
 but there is a near approach to it in the explanation of the church catechism 
 which is used generally in all the Sunday schools throughout the church. 
 That explanatory catechism is from the pen of Bishop Hobart. It says 
 " that baptism is called the washing of regeneration, because we are thereby 
 born into a state of grace or salvation," which it explains to be a "state in 
 which, in God's church, we enjoy the means of being freed from sin and a 
 title to eternal happiness." But then it proceeds that in order to pass out of 
 this state of grace, or salvation, or kingdom of God on earth, into the state 
 of glory, we must become new creatures, thereby declaring, that another 
 change beside that which takes place at baptism, and which is called regene- 
 ration, must pass on our souls before we can be saved. The same views are 
 more fully set forth in his tract on confirmation which has been more exten- 
 sively circulated than any other in the church. The author of these remarks 
 from personal intercourse on this subject with Bishop Hobart, knows well 
 
 such is admitted to the benefits of Christ's atonement — the forgiveness of sin original and 
 actual, reconciliation to God, a new nature, adoption — citizenship in Christ's kingdom and 
 the inheritance of Heaven." All this he insists upon it, is conferred on every infant, bap- 
 tised in the Church of England " whatever be the character of the immediate human agents 
 by whom the rite is claimed or conferred," (that is the character of minister or parents or 
 sponsor presenting.) Hence it follows that as baptism even among the poorer classes has 
 not to any great extent been neglected, we are taught to look upon the bulk of our popula- 
 tion as having been actually made " new creatures." At all events we might go into one 
 of our great theatres filled chiefly with the middle and upper classes, and while we behold 
 thousands revelling in profaneness and impurity, we should still have to say on Mr. Pusey's 
 system " these have all been regenerated, have all become partakers of a new nature, have 
 all been adopted into Christ's family and reconciled unto God." Is it not obvious that this 
 scheme makes nothing of regeneration and a new nature 1 Whereas the other view of it 
 speaks after this manner — " Whosoever is born of God doth not commit sin" — " overcometh 
 the world" — " loveth the truth" — and keepeth himself and the wicked one toucheth him 
 not." To this Mr. Pusey would reply " that those miracles of God's mercy whereby he 
 from time to time awakens souls from their lethargy, to see the realities of things unseen 
 and the extent of their own wanderings from the right path, no more indicate that they had 
 no life imparted to them before, than a man awakening from an unnatural slumber, would 
 that he had been physically dead" — " The life (he says) was there before, though sunk in 
 torpor, the gift there, though not stirred up — the powers implanted, though suffered to lie 
 idle. See p. 28. 
 
102 
 
 that such were his undoubted sentiments, not to be misunderstood, and he 
 takes the liberty here of inserting a passage from a letter of his on this point. 
 In speaking of the change which he proposed to the general convention in 
 the preface and prayer of the confirmation office he says "the present preface 
 has always appeared insufficient, and rather tame, and the expressions in the 
 prayer are liable to be misunderstood, and create serious objections on the part 
 of many, I have found, to using the ordinance. The object of the proposed 
 prayer, was not to relinquish the expression of regeneration as applied to 
 baptism, but to guard against the misconstruction that would make this sy- 
 nonimous with renovation, sanctiflcation, conversion, or any other terms by 
 which the renewing of the Holy Ghost might be denoted." The sentiments 
 of Bishop Griswold are nearly the same; and so as well as I remember are 
 those of Bishop H. U. Onderdonk in his treatise on baptismal regeneration. 
 In a catechism for colored persons which I have recently received, prepared 
 by Dr. Gadsden, the Rev. Mr. Barnwell and the Rev. Mr* Tvapiet of South 
 Carolina, under the direction and supervision of Bishop Bowen, at the request 
 of the convention, we have other expressions of sentiment relative to the effect 
 of baptism. The writers there speak of the grace of baptism without under- 
 taking to say precisely what the effect is, quite unlike the tract writers. One 
 question is "how do you know that you have it? — Answer. By finding that I 
 am better than I was. The sacraments are said to teach us through our 
 eyes, as the word does through our ears ; the very comparison used by the 
 old author quoted in a note to the sermon. The expression used in the ca- 
 techism " baptism whereby I was made a member of Christ" is explained to 
 mean a " member of his church, which is called his body." 
 
 Happily for our poor ignorant servants, the sacraments are capable of a 
 true explanation much more suited to their capacities, and conducive to their 
 morals, than those which we have been considering. It is a fact deeply and 
 universally deplored by their owners, and those most interested in them, that 
 the extravagant views hitherto prevalent among them of the virtue- of baptism, 
 has been productive of the most injurious effects. To be baptised by im- 
 mersion, is with thousauds of them almost one with salvation. How greedily 
 would they swallow down Turtullian's, or Cyprian's eulogies of water, and 
 Dr. Pusey's description of the divine virtue of baptism, if it were level to their 
 capacities. 
 
 Views of the Fathers as to baptism, accordiyig to Bingham. 
 
 The Fathers generally used very strong terms concerning baptism, and yet 
 according to Bingham they made certain explanations, and exceptions which 
 very much abated the doctrine which they seemed to hold. For instance 
 
103 
 
 they considered martyrdom, or the baptism in their own blood as a sufficient 
 substitution. Turtullian says it was " that which procured the grace of God, 
 and pardon of all sins by the compensation of their own blood." " This bap- 
 tism was of force both to compensate for the want of baptism and to restore 
 it when men had lost it." Besides this, the desire of it is considered as suffi- 
 cient when it cannot be had, as the faith of the dying thief, when St. Austin 
 says, the invisible grace sanctified without the visible sacrament, as he thinks 
 many were, both under the old and new Testament, where that saying of St. 
 Paul avails "with the heart man believes unto righteousness and with the mouth 
 confession is made unto salvation." St. Cyprian and others who denied that 
 the heretics had been baptized, yet maintained that on their conversion and ad- 
 mission into the church, they would be saved even without baptism. Bing- 
 ham also mentions another.- wherein baptism had been omitted without the 
 knowledge of the person, the person presuming otherwise, and having com- 
 muned many years, on discovery of the fact, was not baptized, the frequent 
 and long communing being considered sufficient. He mentions these cases 
 he says to shew " that the ancients had not generally that rigid opinion of 
 the absolute necessity of baptism, (barring the neglect and contempt of the 
 sacred institution) which some would father upon them." 
 
 As to the case of infants, Bingham acknowledges that the language of many 
 of the Fathers is very unfavorable to the hopes of salvation to those who die 
 unbaptized, but others speak more encouragingly, and quotes a passage. from a 
 book ascribed to St. Ambrose in which he says " that the reason why this 
 doctrine about the necessity of baptism for the salvation of infants was so 
 earnestly pressed upon men, was, that parents might not be so remiss or neg- 
 ligent in bringing their children to baptism, which they certainly would be, 
 if they were once possessed with an opinion, that there was no necessity of 
 baptism to salvation. This author presses the necessity of baptizing infants as 
 all good Christians do upon the supposition of some benefits which the parents' 
 care may bring the child ; and contrariwise, an irreparable damage and loss, 
 which the child may sustain by the parents' default and negligence." See 
 Bingham, chap. 2, book 10. 
 
 We should think it a very difficult matter for the Oxford writers to make 
 such exceptions on their system of baptismal regeneration. 
 
 Nor indeed do we see what right the Fathers had to substitute the blood of 
 martyrdom for the waters of baptism, or frequent communing, or the desire 
 and the design of it, for the thing itself, if it was, what in many of their writ- 
 ings they declare it to be.* 
 
 * On the subject of the perdition of those dying in infancy, because unbaptized, whether 
 through the inability or the negligence of parents to have them baptized, the author cannot 
 
104 
 Archdeacon Brown on the effect of baptism upon infants. 
 
 " There are two ways, as it appears to me in which the expressions con- 
 tained in our baptismal service for infants, may be reconciled with scripture, 
 with reason and experience. One is by supposing that in the sacrament of 
 baptism the initial grace or primary seed of regeneration, is implanted indis- 
 criminately, by virtue of its divine institution in all to whom it is rightly 
 administered ; while matter of fact too plainly demonstrates, that whether 
 from the prevalence of innate corruption, or from the neglect of parents and 
 sponsors, or from both causes combined, in the incalculably great majority of 
 cases, the seed is smothered, and those who have partaken of this ordinance 
 in their infancy * do not lead the rest of their lives according to this begin- 
 ning.' 
 
 " The other is that this service is constructed like all the other services of 
 the church upon the charitable presumption, that the parties who are respon- 
 sible for, and interested in, the spiritual welfare of the child, present it at the 
 laver of regeneration in the true faith and sincere profession of the Gospel ; 
 and upon this presumption we infer that the sacred ordinance has been 
 accompanied by the renewing of the Holy Ghost, until, when the infant shall 
 have attained to the years of discretion, it brings forth none of the genuine 
 fruits of the spirit. In the former case ; if the first spark of the divine life 
 has been smothered, it must be rekindled. In the latter, if it never has been 
 communicated, it must for the first time be imparted, because we are assured 
 by him who is infallible truth, that ' except a man be born again he cannot 
 see the kingdom of God.' Which of these two hypotheses is the correct 
 one, it probably is not too much to affirm, that no penetration, or learning, or 
 ingenuity of man will ever be able to decide with unerring certainty." See 
 his charge, pp. 25 and 26. 
 
 forbear to say one word. It has ever been with him an objection to that high view of the 
 sacrament of baptism which some hold, that in the minds of many entertaining it, there 
 have been connected, to say the least, very serious doubts as to the salvation of unbaptized 
 children. Some have used strong, and to the author's feelings, most revolting language on 
 this subject. How does this differ from the doctrine of absolute decrees, whether applied to 
 non-elect infants or adults'? "Where is the difference to the lost ones, whether by some 
 absolute decree they were deprived of special saving grace and appointed to destruction, or 
 by an act of Providence immediately after coming into the world hurried out of it, without 
 some ordinance of religion, made indispensable to salvation, and which they could not ask 
 or perform for themselves, but which was omitted through the fault of another. In no 
 form more odious and revolting, can the doctrine of election and reprobation be presented 
 to the author's mind. He is sorry to say, that he has met with one or two tracts, in circu- 
 lation amongst us, in which this doctrine is more than intimated. 
 
105 
 CHAP. XII. 
 
 The views of Oxford divines on the Lord's Supper. 
 
 From Dr. Pusey's tract on baptism, p. 86, I take the following passages in 
 which the two ordinances are mentioned together, and which may properly 
 introduce some others on the Lord's supper. " This same class of interpre- 
 tation would unhesitatingly say, we are saved by faith, though the phrase no 
 where exactly occurs in Holy Scripture, and St. James says in a certain case 
 
 * can faith save him,' and yet it will not say any how, that baptism saves us, 
 although two apostles say so, and St. Paul exalts it without any limitation, as 
 the great proof of the free mercy of God, St. Peter with an explanation adapt- 
 ed to the state of his converts." " Contrast herewith St. Augustine's unhesi- 
 tating faith. ' Most excellently,' saith he, writing against the Pelagians, 'do 
 the Punic Christians entitle baptism itself no other than salvation, and the 
 sacrament of the body of Christ, no other than life.' Whence, except from 
 an old as I deem, and apostolical tradition, by which they hold it to be im- 
 planted in the church of Christ, that without baptism and the participation of 
 the Lord's table, no man can arrive either at the kingdom of God or salvation 
 and life eternal ? This, as we have said is what scripture testifies. For 
 what do they who entitle baptism salvation, hold other than what is written, 
 
 * he hath saved us by the washing of regeneration ;' and what Peter saith, 
 ' the like figure whereunto baptism doth now save you.' " 
 
 And now concerning their views of the Lord's supper in particular, we may 
 find them in the 80th tract in p. 4, 5, 6. The substance of the primitive doc- 
 trine and which they adopt as their own is this : — That in the eucharist an 
 oblation or sacrifice was made by the church to God with bread and wine, just 
 as the Jews offered sacrifices in the temple — it was a means of calling down 
 God's blessing upon the whole church. It consisted of two parts, a sacrifice 
 and a communion ; the former obtaining remission of sins for the church ; the 
 latter being the strengthening and refreshing of the souls of the offerers. The 
 communion was the feast upon the sacrifice. They felt satisfied that this 
 sacrifice offered by the church on earth, for the whole church, conveyed to 
 that portion of the church which had passed into the unseen world such 
 benefits of Christ's death, as were still applicable to them., who are still in an 
 imperfect state and capable of increased happiness. At any rate, say they, 
 it had ever been the received practice of the church Catholic to remember the 
 dead in Christ, so whatever might become of our individual surmises as to 
 the mode or extent of its efficacy, they comforted themselves that being ac- 
 cording to the will of God it must be of some benefit to them ; for why 
 should we think it an unhappiness that they (the dead) should obtain addi- 
 
 8 
 
106 
 
 tional joys and satisfactions by our offering up the consecrated bread and 
 wine as a sacrifice for them as well as others. Such is a brief statement of 
 their views of what we are accustomed to consider a simple expressive me- 
 morial of our Lord's death, and which being appointed by Christ and observed 
 according to its true intent in a spirit of gratitude and holy obedience must 
 be most strengthening and refreshing to the soul ; but which the writer of the 
 tract calls a "tremenduous mystery," "an awful unbloody sacrifice," a par- 
 taking of the body and blood of Christ in such a manner as we have never 
 been accustomed to suppose our reformers designed. Of course their 
 belief of its divine virtue and indispensable necessity is in due proportion to 
 their views of its nature. In conformity with this belief of the nature of the 
 Eucharistic sacrifice, they say that in the primitive church the Lord's supper 
 was administered on an altar as in the Jewish temple, and that the minister 
 was the priest offering up the unbloody sacrifice. Whatever may have been 
 the practice and faith of the primitive church, it is certain that such was the 
 construction of the altar and such the view of the priest and the sacrifice at 
 the time of the Reformation, and that the Reformers utterly renounced the 
 doctrine, and entirely changed the position and form of the altar by reason of 
 the superstitions to which it was made subservient. Strype, in his annals, 
 mentions certain reasons drawn up by Bishops Cox, Sandys and Grindal, and 
 probably Parker, and published authoritatively, why the communion should 
 not be administered on an altar. Among them we find the following : 
 
 1st. That the form of a table is more agreeable to Christ's example, who 
 instituted the sacrament of his body and blood at a table and not at an altar. 
 
 2d. The Holy Ghost in the New Testament speaking of the Lord's sup- 
 per doth make mention of a table, but in no place nameth it an altar. 
 
 3d. The old writers do use also the name of a table (as Augustine, Chry- 
 sostom, &c.) and although the same writers do sometimes term it an altar, 
 yet are they to be expounded to speak abusive and improprie. 
 
 4th. Furthermore an altar hath relation to a sacrifice, for they be correlative. 
 So that of necessity if we allow an altar, we must grant a sacrifice. And ac- 
 cordingly as the idea of admitting a sacrifice was abhorrent to their minds, 
 orders were given for the immediate taking down of all the altars. See Essays 
 on the Church, p. 318. See also the Homily on the Sacrament where any 
 thing like a sacrifice, either for the quick or dead, is condemned. 
 
 This change of the form and position of the place on which the supper 
 was spread, and of the expressions of the service corresponding with the same, 
 are matters of grief to the advocates of the doctrine to which we are alluding, 
 and efforts are making to restore as much as possible of the same. They 
 endeavor to comfort themselves by alleging that some changes were made in 
 
107 
 
 subsequent reviews of the English prayer book, which favor the old doctrine 
 of the sacrifice at the altar. For instance it is adduced that in Queen Eliza- 
 beth's time, the term oblation was restored to the prayer for Christ's church 
 militant in the communion service, and this they apply to the Eucharistic sac- 
 rifice. To this it is replied, that it is connected with the alms of the congre- 
 gation in such a manner as to show that their doctrine cannot be made out by 
 it, for as to the words " we beseech thee to accept these our alms and obla* 
 tions," it is written in the margin of the prayer book " if there shall be no 
 alms and oblations then these words shall be left unsaid." " This," says 
 the author of Essays on the Church, " most explicitly distinguishes the obla- 
 tions from the sacramental elements, for the priest had just before been directed 
 to place upon the table so much bread and wine as he shall think convenient." 
 There could not therefore be no oblations in that sense ; consequently the 
 oblations meant were of the same kind with the alms. And this is confirmed 
 by the rubric just preceding, which directs that " the church wardens, etc. 
 shall receive the alms for the poor and other devotions of the people in a 
 decent basin." 
 
 In order to show still further that this doctrine of a sacrifice in the Lord's 
 supper is not the doctrine of the church, I would refer to the views of Bishop 
 White as expressed in his works on various occasions, wherein he protests 
 against even the use of the terms priest and altar in any way, lest it should 
 seem to favor this doctrine of the Eucharistic sacrifice, (o) 
 
 (o) As to the word altar, the author has ever been accustomed to Use it both in speaking 
 and writing, and though reproved for it by that venerable old man who has ceased to pre- 
 side in our councils, acknowledges that he always regarded it as a weakness in him, to be 
 so much opposed to the terms, for it was never thought of, as a thing possible, that such 
 views as were once connected with it, could ever again be entertained. He has lived how- 
 ever to see his mistake in this as in some other things. He would quote other sentiments 
 of Bishop White touching the controversy now going on, but he fears that little weight 
 would be attached to the authority by some, for with some, he, who for so long a time was 
 regarded as the Father of the church in America, would now it is feared, be scarce number- 
 ed among her sonst The author remembers to have heard one high in station to say that 
 Bishop White was no churchman at all. If the standard erected by the Oxford divines and 
 their friends be the measure, he certainly was not. Let the reader consider the following 
 passages (in tracts now circulating among us) concerning the sacrifice at the altar and the 
 real presence which is connected with it, and see the fulfilment of Bishop White's fears. 
 
 In proof that Christ's natural body which he took with him into Heaven is actually pre- 
 sent with us at the sacrament, it is thus argued in tract 85, p. 97. " Can we doubt but that 
 the account of Christ's ascending into Heaven will not be received by the science of the age, 
 when it is carefully considered what is implied in it 1 Where is Heaven 1 Beyond all the 
 stars 1 If so, it would take years for any natural body to get there. We say that with God all 
 things are possible. But this age wise in its own eyes has already determined the contrary, in 
 
10S 
 CHAP. XIII. 
 
 What has been said is sufficient to show that the divines of whom we are 
 speaking in their appeal to antiquity have something else in view than to es- 
 tablish the facts of episcopacy, infant baptism, and the frequent reception of 
 the Lord's supper — that they entertain certain views of these institutions dif- 
 ferent from those commonly received amongst us, and as we believe from the 
 reformers, and those who have from time to time contributed to the establish- 
 ment of our book of common prayer. 
 
 But it is not merely in relation to these things that we are persuaded an 
 undue estimate of the authority of tradition and the Fathers is likely to mis- 
 lead. If the primitive church possessed so much more of apostolic truth and 
 practice, was so much holier than the present reformed church, it is worthy 
 of being followed not merely in these high views of ordinances, (if indeed 
 
 maintaining as it does, that he who virtually annihilated the distance between earth and 
 Heaven on his Son's ascension, cannot annihilate it in the celebration of the Holy Com- 
 munion, so as to make us present with him, though he be on God's right hand in Heaven." 
 
 On the subject of even receiving the bread and wine and placing it on the holy table, one 
 of the authors (Mr. Johnson) quoted by the writer of the tract 81, says, this office is assigned 
 to the priest, and why to the priest but to show that this office is a very solemn action, not 
 to be performed by any common person, and I suppose there can be no reason given, why 
 this should he done by the priest rather than any one else, but only this, that he is the only 
 person authorized to tender an oblation to the Almighty. 
 
 As to the sacrament itself the same writer says : " I suppose it will not bear a dispute 
 whether our faith and confidence in the merits of Christ's death, be more invigorated and 
 confirmed by a bare remembrance, a solemn calling it to mind, or by having the oblation by 
 which he purchased these blessings, put into our hands and our mouths. And I believe 
 there is nothing that can more inflame and exalt the devotion of a sincere Christian than to 
 think and believe, that when he is praying at God's altar, and receiving the holy Eucharist, 
 he has the price of his redemption in his hand or lying before his eyes." The Roman Ca- 
 tholics thus speak concerning the doctrine of tran substantiation. 
 
 How shall we reconcile the doctrine held concerning the participation of the body and 
 blood of Christ through the consecrated emblems only, by a minister of Apostolic succes- 
 sion, with the following direction accompanying the office of administering the communion 
 to the sick in the English and American prayer book. 
 
 " If a man by reason of any just impediment do not receive the sacrament of Christ's body 
 and blood — the minister shall instruct him, that if he shall truly repent of his sins and stead- 
 fastly believe that Jesus Christ suffered death upon the cross for him, and shed his blood for 
 his redemption, earnestly remembering the benefits he hath thereby ,and giving him hearty 
 thanks therefor, he doth eat the body and blood of our Savior Christ profitably to his soul's 
 health, although he do not receive the sacrament with his mouth." 
 
 From this we should infer that the only real presence of Christ was in the heart of the be- 
 liever by faith, and not in the consecrated elements. 
 
109 
 
 they held them exactly as some maintain) but in all other things. Accord- 
 ingly, we do find that those who advocate it as our authority in those things 
 just mentioned, to be consistent, desire to follow it in other things, in some doc* 
 trines not indispensable to salvation, and in certain customs and ceremonies not 
 enjoined in the word of God. We have seen that they advocate the doctrine of 
 the euchari-stic sacrifice for the dead as well as the living. In like manner they 
 favor other prayers for the dead, which they say were in all ancient liturgies, 
 and they even adduce a passage in our burial service, to prove that our own 
 church has not discarded the principle or practice.* In imitation of the 
 primitive church they would restore the frequent use of the sign of the cross, 
 and also of oil in religious ceremonies. As the primitive Christians partook 
 of the Lord's supper whenever they met, according to some, or every Lord's 
 day, according to others, so would they observe the same at least every Lord's 
 day. As daily services were then used, so would they have them now restored, 
 and morning and evening prayers read in the churches. There is one custom 
 in particular which prevailed in the primitive church and led to great abuses 
 felt in the Roman church to this day, and which deserves especial notice, 
 since a proposition has been made to re-introduce it into practice. Ecclesiasti- 
 cal history informs us that it became a custom after the manner of the nations 
 around to celebrate the anniversaries of their martyrs. This custom we all 
 know led to the introduction of innumerable saints into the Romish calendar 
 and to all the idolatrous worship of the same. At the time of the reforma- 
 tion, the prayer-book was purged of all these, and nothing left but brief notices 
 taken from scripture (on certain days) of the chosen witnesses of our Lord, 
 and even these we are persuaded would never have been left, could it have 
 been thought they would have been made the plea or occasion for the re-en- 
 largement of the calendar. Now what have the Oxford divines proposed, 
 and actually done? In order to carry out the design of the church (as they 
 say) in her saints' days, they have provided either for private or social devo- 
 tion a service for Bishop Ken's day, exactly after the manner of the Roman 
 breviaries in which they commemorate their saints. The service occupies 
 eight octavo pages, is divided into three nocturns, contains a history of Bishop 
 Ken, and concludes with an extract from Bishop Taylor, as a sermon. 
 
 We know not from which of Bishop Taylor's works the following eulogy 
 on virtue which is a part of the service of Bishop Ken's day, is taken, but 
 we ask the humble Christian reader to say how it agrees with the feelings of 
 his heart, when broken and contrite for sin it scarce dare lift itself to God^and 
 cry for mercy in the name of Christ. We remember formerly to have read 
 
 * Let the reader examine the 1 service and see if he can find it. 
 
110 
 
 iii a review of Bishop Taylor's works, "that there was more of the soul and 
 body of poetry in his prose, than in most of the English poems" or something: 
 to that effect. Some allowance of this kind must be made for this pious and 
 talented writer in order to save him from the charge of false doctrine and 
 inconsistency. In the following passage literally understood, there is any 
 thing but the humility of the Christian religion. Adopted and used as it is 
 as an anniversary eulogy on a departed saint, could there be on any saint's 
 day in the Roman Calendar a more exalted eulogy on human merit according 
 to the Romish doctrine of merit. Let the reader judge for himself: " The 
 nature of honor is to be a reward of virtue ; and by how much greater the re- 
 ward is, by so much the greater is the honor which is to be conferred.. 
 What honor shall it then be, when God shall give unto those that serve him, 
 not only to tread upon the stars, to inhabit the palaces of honor, to be lords of 
 the world, but transcending all that is created, and finding nothing among his 
 riches sufficient to reward them, shall give them his own infinite essence, to 
 enjoy, as a recompense of their holiness, not for a day but for all eternity. 
 happy labour of the victorious and glorious combat of the just, against the 
 vices and temptations of the world, when victory deserves so inestimable a 
 crown. How great shall be that glory, when a just soul shall in the presence 
 of an infinite number of angels, sit in the same throne with Christ ; and shall 
 by the just sentence of God be praised for a conqueror over the world and 
 the invisible powers of hell ! What can we desire more than to be partaker 
 of all those divine goods and even to accompany Christ on the same throne 1 
 How cheerfully do they bear all afflictions for Christ, who with a lively faith 
 and certain hope apprehend such divine honors. If the applause of good 
 men and the good opinion which they have from others be esteemed an honor, 
 what shall be the applause of Heaven and the good opinion not only of saints 
 and angels, but of God himself whose judgment cannot err ? David took it 
 as a great honor that the daughter of a king was judged the reward of his 
 valor. God surpasses this and honors so much the service of his elect that 
 he pays their merits with no less a reward than himself. Besides this, he 
 that is most known and is praised and celebrated for good and virtuous by 
 the greatest multitude, is esteemed the most glorious and honorable person : 
 but all this world is a solitude in respect of the citizens of heaven where 
 innumerable angels approve and praise the virtuous actions of the just ; and 
 they likewise are nothing; and all creatures men and angels are but a solitary 
 wilderness in respect of the Creator. What man so glorious upon earth 
 whose worth and valor hath been known to all? Those who were before 
 him could not know him, but the just in heaven shall be known by all, past 
 and to come, and by all the angels and by the King of men and angels. The 
 
Ill 
 
 honor of the just in heaven depends not like that of the earth, upon accidents 
 and reports, nor is exposed to dangers, or measured by the discourse of 
 others ; but in itself contains its own glory and dignity. The Romans 
 erected statues unto those whom they intended to honor, because being 
 mortal, there should something remain after death, to make their persons and 
 services which they had done to the common weal, known to posterity ; but 
 in heaven there is no need of this artifice, because those who are there hon- 
 ored, are immortal and shall have in themselves some character engraved, as 
 an evident and clear token of their noble victories and achievements ; what 
 greater honor than to be the friends of God, sons, heirs and kings in the realm 
 of heaven. 1 ' 
 
 Reader, is this Christianity ? Would such a discourse as this be borne 
 from any pulpit in our church ? I trust not. The name of Christ it is true 
 is once or twice mentioned, but merely as sitting on the throne together with 
 this exalted saint, who is the object of admiration to God and all his angels, 
 who are unitedly engaged in paying him for his meiits. Can any one for a 
 moment doubt, but that if such eulogies on the dead in Christ be repeated and 
 heard in frequent anniversary celebrations, that they would deeply impress 
 the doctrine of human merit upon the worshippers, would not such glorious 
 saints have even something to spare of superfluous' merit, over and above what 
 was indispensable to heaven ? Nay, would it be any great harm to beg them 
 out of the great honor they have in the court of heaven to intercede for us 
 poor creatures below, together with the blessed Virgin? Reader, go over that 
 sermon again, and say in what line or word there is the least intimation of an 
 atonement for sin. Truly that doctrine is held in a deep reserve, not merely 
 from the sinner, )ut even from the saints. 
 
 A more effectual method for opening the eyes of all men to the tendency 
 of the Oxford system could not well be devised, than a simple republication 
 of this service in one of our public papers. I would ask only one question 
 in regard to it. If it be lawful according to the settled principles of our Pro- 
 testant Church, for the men of Oxford and the admirers of Bishop Ken to 
 have a religious service on his anniversary, with a suitable sermon, why may 
 not the churchmen of Philadelphia and all those who still venerate Bishop 
 White have one for him ? Why may not the churchmen of New York and 
 the admirers of Bishop Hobart have the like for him? And why may not each 
 city and diocese, and each class of churchmen favoring particular views, have 
 their own saint's anniversary to celebrate? 
 
112 
 On the daily service. 
 
 The tract-writers are very anxious to have what seems to have been con- 
 templated by our prayer-book, and was, and is still in some places in England 
 more or less complied with, the daily morning and evening service in the 
 churches. As to the immense majority of congregations in our church, situ- 
 ated in the country and small villages, this of course is impracticable. As to 
 town congregations, is not the utility, if not the practicability, of it very ques- 
 tionable ? Might it not seriously interfere with the reading of scriptures and 
 prayers in private families, by being regarded on the part of the more piously 
 disposed, and who alone attend the church, as a substitute, and thus children 
 and servants, and the irreligious, and the old and sick, all who either will not or 
 cannot go, be deprived of the benefit of family worship and the word of God? 
 The author has read in some of the writers on liturgies the opinion expressed, 
 perhaps the fact positively affirmed, that in primitive times the daily morn- 
 ing and evening service commenced in families by an agreement among Chris- 
 tians, thus, and then, to hold communion with each other before the throne of 
 God. Afterwards however, when Christians began, both men and women 
 to form themselves into societies, or monastic establishments, they of course 
 met together in person as well as heart, and had a common service, and hence 
 most of the old liturgies, which were probably first formed and used in the 
 monastic institutions. This also was the first use among Christians of the 
 seven canonical hours, prayers being offered up at the end of each period of 
 three hours in the day and night. However easy this might be for persons 
 living thus together, and having nothing else to do, making devotion their bu- 
 siness, to observe such hours, it is evident that it could not be made to suit 
 the ordinary business and life of the great body of mankind. The attempts 
 at establishing the canonical hours, will only result in the mere mockery of 
 prayer, such as may be seen among the x Romanists and Mussulmen who at 
 the hour of prayer no matter what the employment, or in what society or place 
 they may be, will immediately fall down, and without any real devotion, begin 
 to count their beads, repeat their prayers and go through some gestures, when 
 it is evident that they are entirely unaffected by what they are doing, and 
 merely observe it as a form. As to the administration of the Lord's Supper 
 every Sabbath after the example of the primitive church, which indeed did it 
 whenever service was performed some think, it would be well for those who 
 are anxious to introduce it, at the instigation of the Oxford divines, to read the 
 history of the same in Bishop Beveridge's statement and argument as pub- 
 l^hed in the tracts, which affords but little encouragement for the renewal of 
 the experiment. At any rate before it would be borne by the congregations 
 
113 
 
 generally, there must be a great change in our service, and that for the com- 
 munion, must be, as of old entirely separated from the other, and made a 
 distinct and sole service. For ourself we should fear the experiment. 
 
 In tract 84, Dean Comber is quoted in favor of a daily service, and saying 
 " The Turks are called to their hours of prayer five times every day, and six 
 times upon the Friday, and he that notoriously absents himself is punished 
 with disgrace and hath a fine set upon him." In speaking of the Jews' times 
 of prayer he says " They are observed among them strictly to this day. One 
 instance of this strictness we learn from the Talmud, where it appears that 
 because of the distance of the temple and the impossibility of attendance 
 on the daily sacrifice, those who could not come hired certain devout men, 
 who were called " viii stationis" the men of appearance, to present them- 
 selves daily there and put up petitions for them. And the Pharisees not only 
 observed the usual hours of prayer but doubled them and zealously kept 
 them all. Now Jesus tells us that our righteousness must exceed theirs if 
 ever we hope to enter his kingdom, which precept of his some of us could 
 afford to call an intolerable burden, for we call a smaller matter by a worse 
 name." p. 27. 
 
 In the primitive church some seem to have determined to try and exceed 
 the righteousness of the Pharisees in this respect. ' In tract No. 75 < on the 
 Roman Breviary as embodying the substance of the devotional services of the 
 Church Catholic,' after speaking of the Jewish hours of prayer as observed by 
 the Apostles, the writer says p. 4 "In subsequent times, the hours of prayer 
 were gradually developed from three or (with the midnight) the four seasons, 
 above enumerated to seven, viz — by the addition of prime, vespers and com- 
 pline, according to the words of the psalm ' Seven times a day do I praise 
 thee, because of thy righteous judgments.' Other pious and instructive rea- 
 sons existed or have since been perceived for this number. It was a memo- 
 rial of the seven days of creation ; it was an honor done to the seven peti- 
 tions given us by our Lord in his prayer ; it was a mode of pleading for the 
 influence of that spirit who is revealed to us as seven-fold ; on the other hand 
 it was a preservative against those seven evil spirits which are apt to return 
 to the exorcised soul, more wicked than he who has been driven out of it, and 
 it was a fit remedy for those seven successive falls which the scripture says 
 happen to the just man daily." 
 
 Among the new, or once exploded doctrines which the tract writers have in- 
 troduced, as coming from the Fathers is that most dreadful one, that sins after 
 baptism have no assurance of forgiveness. It is said that Constantine delayed 
 his baptism until the hour of death, that being fully pardoned then and no 
 more opportunity for sinning being afforded, he might be sure of Heaven. 
 
114 
 
 The Romanists have provided a remedy for this in the sacrament of penance, 
 but the tract-writers say they can give no certain assurance of forgiveness in 
 any way. How directly opposed to this, is the doctrine of our articles and 
 homilies— how indignantly do they speak of this Romanistic tenet. See this 
 subject fully handled in Bishop Mcllvaine's work. 
 
 We only add one other instance of opinions, to say the least, bordering on 
 Popery. In their tract on purgatory their quotations from the Fathers show 
 that something like it was held by some of them. Their prayers for the 
 dead proved that they thought the dead stood in need of help. Such is the 
 doctrine of the following passage. 
 
 In p. 48 tract 85 it is written, " In like manner even tho' scripture be con- 
 sidered to be altogether silent as to the intermediate state, and to pass from the 
 mention of death to that of judgment, there is nothing in this circumstance to 
 disprove the church's doctrine (if there be other ground for it) that there is 
 an intermediate state, and that it is important, and that in it the souls of the 
 faithful are purified and grow in grace, that they pray for us and that our pray- 
 ers benefit them." 
 
 In the close of the appendix, the reader will find other evidences of what 
 we have affirmed, that the Oxford divines magnify tradition in order to obtain 
 a sanction for things held in reserve, as they would say, in the Bible and 
 Prayer-book. 
 
 CHAP. XIV. 
 
 The effect of such views and practices upon the doctrine of justification by 
 faith as set forth in our articles. 
 
 If there was such a mighty power in the sacraments even without faith, as 
 in the case of infants, and with but little faith in adults, if there was an almost 
 sacramental virtue in the use of oil and the cross, if the celebration of saints' 
 days and such like things were so beneficial, as it is said the Fathers thought 
 them, we might expect that these things would seriously modify the views of 
 those holding and observing them, as to justification by a simple cordial act of 
 faith in Christ. At what period of the Church of God this effect was produced, 
 I undertake not to say. Certain it is, that at the Council of Trent, after hav- 
 ing been gradually worked out of the minds of most men, it was formally 
 renounced and anathematised, and justification by a righteousness infused 
 through the sacraments, especially that of baptism, was substituted in its room. 
 As there is always action and reaction between false principles and corrupt 
 practice, so this false principle being taught and embraced will inevitably 
 
115 
 
 lead more and more to those evils which grew up side by side with it during 
 many centuries. On this subject however I need say nothing. Bishop 
 Mcllvaine, in his work on Oxford divinity, has shown in the most unanswer- 
 able manner the accordance of the views of Oxford divines with those of the 
 Council of Trent on this all-important subject. The author has never met 
 with an individual who has read that work of deep research and able reason- 
 ing, who did not express himself entirely satisfied with its exposition of this 
 whole subject. He would earnestly, commend it to the reader. 
 
 Mr. Faber's opinion on the doctrine of justification. 
 
 This excellent man and voluminous and valuable writer, is to a certain ex- 
 tent a favorite with the whole church. His strong expressions in favor of 
 the consent of antiquity rather than insulated private judgment as the guide 
 to the meaning of the great doctrines of scripture, so far as it can be ascer- 
 tained, and his views of election, render him highly acceptable to a certain 
 portion of the church, while some other works justly endear him to the rest. 
 Let us see what he says on the subject of justification. 
 
 In his book on the primitive doctrineof justification, after condemning the 
 views of Bishop Bull and Mr. Knox, and exhibiting those of the reformers, 
 he thus briefly contrasts the two. " The one school teaches that good works 
 as the fruit and produce and consequence of a true and lively faith, will always 
 be present in a man that has been justified, though the office of justifying 
 conjointly with faith belongs not to them. The other school insists that good 
 works are not only present with a justified man, but likewise share conjointly 
 with the office of justifying." Again " Bossuet has amused himself by writ- 
 ing what he calls a history of the variations of Protestant Churches. Cer- 
 tainly there are some variations among them just as there are some consider- 
 able variations among the several sections of the Roman Church, but on the 
 subject of justification we see how they all agree. Now this very point of jus- 
 tification is the true ground of the irreconcileable difference between Protest- 
 antism and Popery : all other matters are subordinate and subsidiary ; so 
 that he who departs from the reformed doctrine of justification, just so far 
 approximates to the Church of Rome. Purgatory, penance, supererrogation, 
 pilgrimage, and the whole machinery of the opus operatum, all rest ulti- 
 mately upon the doctrine of justification as defined by the Roman Church." 
 p. 183 : 210. 
 
116 
 
 CHAP. XV. 
 
 The sentiments of English Bishops and others concerning the tendency of 
 
 Oxford divinity. 
 
 It is thought by some to be extremely uncharitable to ascribe to the writ- 
 ings in question a tendency to that which they declare is abhorrent to them. 
 It would be presumption in me to utter an opinion of my own, when I can ad- 
 duce those of able and pious men, living on the spot, and having every advan- 
 tage for the formation of a just estimate. 
 
 The Bishop of Chester, in a charge to his diocese in 1838, thus speaks : 
 " Many subjects present themselves towards which I might be tempted to di- 
 rect your thoughts. One more especially concerns the church at present ; 
 because it is daily assuming a more serious and alarming aspect, and threa- 
 tens a revival of the worst evils of the Romish system. Under the specious 
 pretence of deference to antiquity and respect for primitive models, the foun- 
 dations of our Protestant Church are undermined by men who dwell within 
 her walls, and those who sit in the reformer's seat are traducing the refor- 
 mation. It is again become matter of question whether the Bible is sufficient 
 to make man wise unto salvation; the main article of our national confession, 
 justification by faith, is both openly and covertly assailed ; and the stewards 
 of the mysteries of God are instructed to reserve the truths which they have 
 been ordained to dispense, and to hide under a bushel those doctrines which 
 the Apostles were commanded to preach to every creature." p. 2. 
 
 Mr. Shuttleworth, the present Bishop of Chichester, thus' writes in his work 
 entitled 'Scripture, not tradition.' "I am well aware how indignantly and 
 beyond all doubt, sincerely and conscientiously, the champions of the party 
 already adverted to, repel from themselves the imputation of Popery. That 
 they do not indeed adopt the gross and extreme errors of the Church of Rome 
 must be obvious to all acquainted with their writings, but I cannot therefore 
 I own as an individual shut my eyes to the dangerous tendency of their opin- 
 ions. They may themselves indeed stop short, before they seriously trans- 
 gress the boundary of scriptural and evangelical truth. But will their hum- 
 ble imitators, will men who without their talents, their learning and their 
 fervent piety look up to them as patterns, will they be content to confine 
 themselves within the same limits ? 
 
 " We hear much now a days of the golden days of English Theology, the 
 divines of the reigns of Charles the 1st, and Charles the 2d. It ought at 
 once to instil a caution into us, against the implicit adoption of all the prin- 
 ciples of even the very best men of that time, that the progress of political 
 events had in those days generated a bitterness and exasperation of feeling 
 
117 
 
 with a tendency to extreme and uncompromising distinctions in matters of re- 
 ligion, highly unfavorable to the discussion of truth. No candid person can 
 at this moment believe that Laud was insincere in his solemn disavowals of 
 the extreme doctrines of Rome. Yet who can read the history of the eccle- 
 siastical events in which he was engaged, and not feel that the bias of his 
 mind lay in a very different direction from that of the great and powerful 
 minds who brought about the reformation, and established our church upon a 
 purely scriptural basis ? We all remember the very remarkable entry in his 
 journal bearing date August 17th, 1633. ' Saturday. I had a serious offer 
 made me again of being a Cardinal. I was then from Court, but so soon as 
 I came thither (which was Wednesday, August 21st,) I acquainted his Ma- 
 jesty with it. But my answer again was, that somewhat dwelt within me, 
 which would not suffer that, till Rome were other than it is." Here, no doubt 
 is an express disavowal of uniformity of opinion with the Romish Church, 
 and yet we cannot but remark with how little surprise a Protestant Arch- 
 bishop of Canterbury appears tojiave received this strange communication." 
 p. 93. 
 
 The Bishop of Exeter's sentiments have been spread before the public, but 
 we have not a copy at hand. 
 
 Opinion of the Rev. Godfrey Faucett in a pamphlet which was honored 
 with an answer by Mr. Newman. 
 
 "The leading particulars in which this increasing aberration from Protestant 
 principles has displayed itself, may perhaps be considered as the following : 
 a disposition to overrate apostolical tradition, and the authoritative teaching 
 of the Church : exaggerated and unscriptural statements of doctrine with re- 
 gard to the two sacraments ; and a general tendency on the one hand to de- 
 preciate the principles of Protestantism, and on the other, not indeed absolutely 
 to deny the grosser corruptions of Popery, but so far to palliate her errors 
 and display in the most favorable light whatever remnant of good she still re- 
 tains, as to leave it in a manner doubtful to which side the balance of truth 
 inclines, and to banish from the mind of the unwary protestant every idea of 
 the extreme guilt and danger of a re-union with an idolatrous and antichris- 
 tion apostacy." p. 15. 
 
 Opinion of Professor Hambden regius professor of divinty — Oxford. 
 
 " I need not to state that at this period the prevailing disposition, or rather 
 the tendency of that energy which is most busily working amongst us, is to 
 represent the church in its points of resemblance to Roman Catholicism, and 
 throw it into strong contrast with the spirit of protestantism. Thus it is that 
 we find the subject of tradition now so studiously brought into notice, and 
 
118 
 
 elaborate arguments drawn from the stores of ancient controversy, adduced 
 to prove the traditionary derivation of the doctrines of the church, or the 
 insufficiency of scripture for salvation, until its treasures have been unlocked 
 by the key of a supposed divine tradition of doctrines, interpretation and 
 rites." p. 8. 
 
 A passage from Lord Bacon. 
 
 Hardly any thing escaped the notice of that acute and profound observer 
 of men and things, Lord Bacon. He has in his essays particularized with 
 his usual discrimination, the different causes of superstition — which are these. 
 " Pleasing and sensual rites and ceremonies. Excess of outward and Pharisa- 
 ical holiness. Over great reverence of traditions which cannot but load the 
 church. The stratagems of prelates for their own ambition and lucre. The 
 favoring too much of good intentions, which openeth the gates to conceits 
 and novelties. Lastly, barbarous times, especially joined with calamities and 
 
 CHAP. XVI, 
 
 Tlie practical tendency of this system as evidenced by historical facts. 
 
 The writer would fain omit this allusion if not urged by a sense of duty. 
 Since principles as well as men may be judged of by their fruits, it is proper 
 that we should have due reference to those fruits. 
 
 "The author of Letters on the Fathers" has some observations on this subject 
 which we would extract. He says " The system of the Oxford tracts con- 
 tains some important truths, and has evidently improved in some respects in 
 the hands of its present advocates ; for it is an old system which has existed 
 for many ages under different forms and modifications. During the last cen- 
 tury it was cold and freezing, embraced indeed and defended, but manifesting 
 no warmth, no vitality. Worldliness had absorbed all its vital spirits. Hence 
 its decay and weakness, much deplored now by its present abettors. 
 
 "When religion revived and gained ground, the dry arguments, declamation,, 
 and abuse, and persecution, of those who embraced it, produced scarcely any 
 effect. Combined as it was with worldliness and even irreligion and infidel- 
 ity, it retained as its adherents only the caput mortuum of Christianity. But 
 it has since formed a new alliance. Without this, it must have ere this sunk 
 into the grave in this country." "It has now formed a compact with fasting, 
 long prayers, observance of days, great show of devotion, ceremonials, Cath- 
 
119 
 
 olic truth, and tradition, the most powerful and influential of any supporters 
 with which it has ever been associated." " In the primitive church, especially- 
 after the second century, we find the same system gaining ground. The aus- 
 terities practiced, needless fastings, observance of saints' days, celebacy, etc. 
 were parts of it." 
 
 " It was caressed and embraced by the persecuting Bonner, and was strenu- 
 ously maintained by him and others against the efforts of our illustrious 
 reformers, who were attempting to destroy it. Hence our reformers are no 
 great favorites with the Oxford divines. It was the system of Laud and 
 others of his day, and by advocating it, he overturned both the church and 
 the throne." " It gained new strength and vigor during the licentious reign 
 of Charles II. As in some instances in the church of Rome, many of its 
 strict advocates were notorious for religious apathy and open ungodliness ; 
 some of them became the apes of Epictetus and taught the divinity of heathen 
 philosophers, and a few imitated the austerities of the anchorites. And these 
 according to the Oxford writers were the palmy days of their system — and it 
 is from authors of this age they make most of their quotations." 
 
 Again, "Irreligion has in some form or other been for the most part com- 
 bined with this system. The most devotional at one time have often been 
 found the most irreligious at another. The book of sports which was to be 
 read on Sunday and practised too, was one of the measures devised and en- 
 forced by men of this party. The very devout Laud was an admirer and 
 promoter of this book." " The general character of those who usually adopt 
 this system is quite sufficient to destroy its credit with all those who possess 
 any share of spiritual discrimination. It has been supported by such clergy 
 as were fox hunters, attendants at balls and at other places of giddy amuse- 
 ment." 
 
 The conduct of the king and his advisers in relation to the book of sports 
 was certainly most censurable. It was charged upon them thai they did it 
 out of hatred to the Puritans who were zealous against all such things. It 
 seems that on the afternoon of the Sabbath by permission of James I, many 
 recreations, such as prevailed and do still prevail, in all Roman Catholic coun- 
 tries, were allowed. Feasts of dedication of churches were allowed because 
 the people had not time on week days and would otherwise go to tipling 
 houses or to conventicles. Church ales consisting of lawful sports and pas- 
 times either in the church-yard or in the neighborhood, or in some public 
 house, at which contributions were made for beautifying the churches, or for 
 the poor, were allowed. Also clerk ales where a feast is held for the benefit 
 of the Parish clerk who sells more ale in that way. And bid ales by which 
 poor and decayed people are set up by a Sunday feast. In the time of 
 
120 
 
 Archbishop Laud this order was renewed in opposition to many remonstrances 
 on the part of laymen who complained that intemperance and disorder result- 
 ed from them. 
 
 After a recital of the words of King James's declaration, his Majesty 
 Charles I adds : " Out of a like pious care for the service of God, and for the 
 suppressing of those humours that oppose truth, and for the ease, comfort and 
 recreation of his Majesty's well deserving people, he doth ratify his blessed 
 Father's declaration, the rather because of late in some counties of the king- 
 dom, his Majesty finds that under pretence of taking away an abuse, there 
 hath been a general forbidding not only of ordinary meetings, but of the feasts 
 of the dedication of churches, commonly called wakes; it is therefore his 
 will and pleasure, that these feasts and others shall be observed, and that all 
 neighbourhood, and freedom, with manlike and lawful exercises be used ; 
 and the justices of the peace are commanded not to molest any in their recrea- 
 tions, having first done their duty to God and continuing in obedience to his 
 Majesty's laws." It seems the magistrates had arrested some for disorderly 
 proceedings. See Southey's book of the Church. Neale's history of the 
 Puritans, book 2, chap. 5. 
 
 This order was commanded to be read from every pulpit by the minister 
 of the parish. Some refused to do it and were ejected from their livings. 
 Others read it as the order of the King, and then read the 4th commandment 
 as the order of the King of Kings. 
 
 Now we will not deny that some who urged this measure may have done 
 it sincerely, thinking on the whole that it was better to let the people have 
 these pastimes and that the bigotted Puritans should not be humoured, just as 
 Paul verily thought within himself that he ought to do many things against 
 Jesus of Nazareth, and our Lord predicted that some in persecuting his disci- 
 ples would think that they did God a service. But we would ask, if it be 
 not worthy of consideration whether there be not a closer and more natural con- 
 nexion between a certain set of principles, and a certain manner and liberty of 
 life than some might suppose at first sight. Even the good Fenelon who so 
 far outstripped his church in spirituality of views and conduct, advocated the 
 various pastimes of the peasantry in the afternoon of the Sabbath, and how could 
 he otherwise than do what was so plainly sanctioned by the Pope and church. 
 Fenelon was held fast bound in the chains of Papal infallibility. Much, and 
 long, and sweetly, and holily, as he had written in defence of spiritual piety, 
 contending unto death against all its foes, yet when the Pope condemned his 
 doctrine, he publicly read the decree from the pulpit, recanted the labors of 
 his life, and though he said that he did not see how his doctrine could be 
 other than true, yet it must be false, since the Pope and his cardinals have so 
 
121 
 
 determined. Other things there were, no doubt, in his creed which would 
 incline him to this mixture of mirth and piety even on the Sabbath day. 
 The author remembers a few years since to have heard the sentiment ad- 
 vocated by one high in station in the Roman Catholic church, that the whole 
 of the Sabbath day was no where required of God to be spent in holy exer- 
 cises, and therefore after service in the forepart thereof, there was nothing to 
 forbid the latter part being spent in amusement. This is falling short of the 
 ancient Jews who fearful of encroaching on the Sabbath, spent a part of the 
 previous day in making ready for it — calling it the preparation day. Perhaps 
 it may be asked, do we mean to insinuate that any thing like a profanation of 
 the Sabbath, is likely to accompany so holy and strict a system as that advo- 
 cated by the pious divines of Oxford. I will show what I fear, not only by 
 referring to what has been with those holding similar church principles, but 
 by calling the reader's attention to the following passage in one of the last 
 Oxford Tracts, not I presume republished as yet in this country. In Tract 
 86, p. 22 in a note speaking of the changes which as judgments had been 
 made in our Liturgy, as altered from ancient ones, it says : " How expressive 
 of this change in our condition is our custom of kneeling on Sunday, instead 
 of standing, as the ancient church used to do on that day. and through the bap- 
 tismal season from Easter to Pentecost. This custom we have left off with 
 the white baptismal robes. Add to which the remarkable tendency in this 
 country to keep Sunday in something of the spirit of a fast." Now be it ob- 
 served that for a long time it was the custom of the primitive church to ob- 
 serve both Saturday and Sunday as holy clays, the Jewish and Christian 
 Sabbath. On the former they knelt in the prayers, on the latter in honor of 
 the risen Saviour, and in joy, they stood during prayers. In the canons of 
 the early churches we find frequent prohibitions of fasting on the Chris- 
 tian Sabbath, that being a day of joy at the resurrection of Christ. Now 
 who shall say that these prohibitions of fasting by the early churches on 
 the Lord's day, did not gradually lead to all the profanations of it in Ro- 
 man Catholic countries ever since, seeing that the Church declared it to 
 be a feast rather than a fast day. And who shall say, especially look- 
 ing to the past history of those holding Oxford views of church doctrines, thet 
 however Mr. Newman and Dr. Pusey and others may now protest against 
 such a use of their doctrine, but their followers may in time to come relapse 
 into the former practice and employ a part at least of the Lord's day in some- 
 thing else than Godly mirth. We must confess that while we do wish to re- 
 gard " the Sabbath as a delight," yet we never consider any day or any reli- 
 gious worship as properly observed which has not its due mixture of the 
 sacrifice of " a broken heart and contrite spirit," and therefore while we 
 
122 
 
 would not have the Sabbath as a day of total or great abstenance from food, 
 so as to unfit the body for its part in the duties of the day, yet would we re- 
 commend it as a day of especial moderation, so as to relieve servants and others 
 as much as possible from the duty of making provision for our appetites, 
 and also that the spirit may not be weighed down by the load of the body. 
 As God for wise purposes gave not his manna in the wilderness on the Sab- 
 bath, that the people might do no manner of work, so a cold, though grateful 
 and temperate repast on the Sabbath prepared the preceding day, would we 
 verily believe greatly increase the pleasure and profit of the religious services 
 of the Sabbath afternoon. In relation to the allusion in the above extract to 
 the primitive practice of standing, instead of kneeling during the devotions of 
 the Lord's day as indicative of our present humiliated condition, of course 
 with all the reverence which the writers feel for the practice and usages of the 
 primitive church, when our spirit of heaviness and bondage is passed away, 
 and we are restored to our ancient inheritance, (a time fondly hoped for by the 
 tract writers) we shall arise from our knees, give up our present, as some of 
 us have thought more scriptural, mode of humbling ourselves, and stand erect 
 and joyful during all the services of the Christian Sabbath. We shall then 
 be more in unity with some of those Christian denominations in other respects 
 so condemned by the writers, but who in the joyful posture of standing, have 
 followed the example of the church in the days of her greatest perfection. 
 
 The following aie Mr. Southey's sentiments in his Book of the Church, 
 (one of the works recently put forth at Oxford) a production, which though 
 containing much interesting history, is not always marked by the seriousness 
 of true piety, if the recollections of the author do not fail him. 
 
 " At the same time he (Archbishop Laud) was loudly arraigned for pro- 
 faneness, because the King, as his father before him had done, published a 
 declaration authorizing lawful sports on Sundays, in opposition to the Sab- 
 batarian notions, with which the Puritans were possessed. These factious 
 people although impatient of any observances, which the institutions of their 
 country enjoined, were willing to have imposed upon themselves and others, 
 obligations far more burdensome : they would have taken Moses for their 
 lawgiver, so ill did they understand the spirit of the gospel ; and they adopted 
 the Rabinnical superstitions concerning the Sabbath, overlooking, or being 
 ignorant, that the Sabbath was intended to be not less a day of recreation, 
 than of rest. 
 
 '* The motives for this declaration were unobjectionably good ; but the just 
 liberty which in happier times, and under proper parochial discipline, would 
 have been in all respects useful, proved injurious, in the then distempered 
 state of public feeling. It displeased the well-intentioned part of the Calvin- 
 
123 
 
 ized clergy, and it was abused in officious triumph by those who were glad 
 of an opportunity for insulting the professors of a sullen and dismal morality." 
 See vol. 2. p. 350. 
 
 How different the above from the sentiments, practice, and advice of Sir 
 Matthew Hale who lived and was honored during this and three succeeding 
 reigns, being chief justice of England, during almost the whole period. He 
 was not only a strict observer himself of the Lord's day, leaving a most re- 
 markable testimony behind him of the happiness of so doing, but in his direc- 
 tions to his grandchildren for the right observance of the Sabbath, has evident 
 reference to the very practices advocated by Mr. Southey and the true 
 churchmen as they claimed to be of that day. I extract the following pas- 
 sages from his directions — • 
 
 " Because I find in the world much looseness and apostacy from this duty. 
 People begin to be cold and careless in it, allowing themselves sports and re- 
 creations, and secular employments in it, without any necessity, which is a 
 sad spectacle and an ill presage." On other days he says " We may use 
 bodily exercises and recreations, as bowling, hunting, shooting, and divers other 
 recreations j and we may study human learning ; but I hold these to be not 
 only unfit but to be unlawful to be used on this day, and therefore remember 
 it. Moderate walking may thus far be used, so far only as it enableth you 
 to the more cheerful and lively performance of the duties of the day, and 
 therefore I allow you to walk soberly about half an hour after dinner to digest 
 your meat, that you be not drowsy, nor indisposed to the duties of the day. 
 Merry but harmless talking, or talking about sports or worldly business, may 
 be used another day but not on this. Let only such provision be made upon 
 this day as may be necessary for the feeding of the family and the poor ; and 
 therefore I hold that curiosities, baking of meats and superfluous provisions 
 upon this day are to be avoided, as being an unnecessary breaking of the rest 
 of this day and unbecoming the solemnity of it." Sir Matthew Hale's Con- 
 templation V. 1. p. 428. Again — I would not have yon meddle with any 
 recreations, pastimes, or ordinary work of your calling from Saturday night 
 at eight o'clock, till Monday morning. " For though I am not apt to think 
 that Saturday night is part of the Christian Sabbath, yet it is fit then to pre- 
 pare the heart for it." In all your speeches or actions of the day let there 
 be no lightness nor vanity, use no running, or leaping, or playing, or wrest- 
 ling, use no jesting or telling of tales or foolish stories, no talk about worldly 
 business." And yet Sir Matthew Hale was no puritan, for he was counsellor 
 for Strafford, Laud and King Charles at their trial, and was a true son of the 
 church. He would scarcely however have favored the doctrine of tradition, 
 for while directing his grandchildren always to stand at reading of God's word, 
 
124 
 
 yet forbids them to do it, if the lesson should be out of an apocryphal book. 
 See p. 430. 440. 
 
 Bishop Burnet's opinion of Arch Bishop Laud. 
 
 " He was a learned, a sincere and zealous man, regular in his own life and 
 hnmble in his private deportment; but was a hot indiscreet man, eagerly pur- 
 suing some matters that were either very inconsiderable or mischievous, such 
 as setting the communion by the east wall of the churches, bowing to it, and 
 calling it the altar ; the breaking of lectures ; the encouraging of sports on 
 the Lord's day, with some other things, that were of no value ; and yet all 
 the zeal and heat of that time was laid out on these. His severity in the star 
 chamber and in the high commission court, but above all his violent and 
 indeed inexcusable injustice in the prosecution of Bishop Williams, were 
 such visible blemishes, that nothing but the putting him to death in so unjust 
 a manner could have raised his character, which it did indeed to a degree of 
 setting him up as a pattern, and the establishing all his notions as standards, by 
 which judgments are to be made of men, whether they are true to the church 
 or not." Memoirs of his own times, vol. 1, p. 51. 
 
 Bishop Burnett's account of certain high churchmen in the reign of Queen 
 
 Anne. 
 
 " In the reign of Queen Anne there were those who held very high opin- 
 ions on some church doctrines, the chief of these was Dodwell who pursued 
 these opinions so far, that he asserted that the souls of men were naturally 
 mortal, and that the immortalizing virtue was conveyed by baptism, given by 
 persons episcopally ordained. 
 
 And yet after all this, which carried the Episcopal-function so high, he did 
 not lay the original of that government on any instruction or warrant in the 
 scripture; but thought it was set up in the beginning of the second century, after 
 the Apostles were all dead. He wrote very doubtfully of the time when the 
 canon of the New Testament was settled ; he thought it was not before the 
 second century, and that an extraordinary inspiration was continued in the 
 churches to that very time, to which he ascribed the original of Episcopacy. 
 This strange and precarious system was in great credit amongst us." Vol. 
 4, p. 304. 
 
 Bishop Burnet in his memoirs gives a detailed account of the differences 
 between the bishops at that time who were of moderate views in church 
 matters, and the clergy who held higher views, not very creditable to the latter. 
 " There was an evil and virulent spirit spread among the clergy ; there were 
 
125 
 
 many indecent sermons preached on public occasions, and those hot clergy- 
 men who were not the most regular in their lives, had raised factions in many 
 dioceses against their bishops." 
 
 Arch Bishop Leightorts opinion. 
 
 Bishop Burnet gives us the sentiments of Arch Bishop Leighton as to the 
 church under the influence of the high views which were gaining ground in 
 his day. When he was consecrated with a view to the remoddeling of the 
 church of Scotland, " Leighton told me he was much struck with the feasting 
 and jollity of that day ; it had not an appearance of seriousness or piety such 
 as became the new moddeling of a church." Vol. 1, p. 153. 
 
 This most truly pious prelate we know after laboring for some time in vain 
 to do the good he hoped, in accepting the Archbishopiick of Scotland, un- 
 able conscientiously to pursue the severe measures which the high church 
 party insisted upon, resigned his office and retired. In his last moments 
 says Bishop Burnet " He spoke of the corruptions, of the secular spirit, 
 and of the cruelty that appeared in the church of Rome, with an extraor- 
 dinary concern, and lamented the shameful advances that we seemed to be 
 making towards popery. He did this with a tenderness, and edge, that I did 
 not expect from so recluse and mortified a man. He looked at the state the 
 church of England was in, with very melancholy reflections, and was very 
 uneasy at an expression then much used, that it was the best constituted 
 church in the world. He thought it was truly so, with relation to the doc- 
 trine, the worship and the main part of its government; but as to the adminis- 
 tration, both with relation to the ecclesiastical courts and the pastoral care, he 
 thought it was the most corrupt he had ever seen. He thought we looked 
 like a fair carcass of a body without a spirit; without that zeal, that strict- 
 ness of life and that laboriousness in the clergy that became us." See vol. 
 2, p. 207. 
 
 In the conclusion of this chapter may we not ask, why the necessity for 
 this new movement as though religion were in jeopardy? Has it not been 
 conceded by the Oxford writers themselves, that those entitled the Evangeli- 
 cal Clergy of England, the men who sympathized with New T ton and Scott 
 and Martin and Buchanan and Wilberforce, and Richmond, and Simeon, had 
 done much towards the revival of piety and the elevation of the ministerial 
 character, and that these might be numbered perhaps by thousands. A late 
 writer says, as to the whole church: "Of the outward form and profession of 
 religion there has been within the last forty years a manifest and very con- 
 siderable increase. The careless and dissipated among the clergy no longer 
 
126 
 
 form — as it must be feared they once did — the great majority. The purer 
 lives and greater influence of those who preached and loved the Christianity 
 of the bible, has raised up a new and very large class which hardly existed 
 in the eighteenth century ; namely that of serious and pains-taking ministers 
 of the gospel, who follow in many respects the example of the evangelical 
 clergy, without preaching the whole of their system, or wishing to be reckoned 
 of their number. This new section of the clerical order must amount to se- 
 veral thousand. Those who belong to it eschew the race course, the chase, 
 and the ball room, but they take care to eschew also what they call Calvin- 
 ism, under which term they too often include the doctrines of Jewell and of 
 Hooker, as well as those peculiar to t';e Genevan reformer. Still they are 
 really religious men, and appear to great advantage when compared with the 
 clergy of a century back, as we find them depicted in various authentic re- 
 cords. And with the improvement in the teachers, there necessarily appears 
 a similar improvement in those who are taught. The directors of the printing 
 establishments of the two universities will probably find, if they refer to their 
 records, that for one common prayer book printed by those establishments in 
 1800, there were ten if not twenty printed and sold in 1839." Is it not to 
 be lamented that under such circumstances, there should be a call made to re- 
 turn to an old system, which had proved itself in times past so incompetent 
 to reformation. 
 
 CHAP. XVII. 
 
 In this chapter we propose to give extracts from the 87th tract issued from 
 Oxford during the last year, and not yet it is presumed, published in this 
 country. It is a defence of the doctrine of reserve as set forth in a former 
 tract, which the writer declares, after full consideration, he entirely approves. 
 Both are understood to be from the pen of Mr. Newman. If there were 
 passages in the former tract, startling even to the friends of the general sys- 
 tem embraced by the Oxford writers, there are yet stronger in the one before 
 us, which we think ought to satisfy the friends of the Bible, that there is some 
 most radical error in the minds of those who would represent it as still so 
 much of a sealed book to us. 
 
 Discipline of the secret. 
 
 " We shall find intimations of the kind pervade all primitive writings ; but 
 that, more particularly, there were two customs which embody and strongly 
 put forth the principle. The first—an external system of discipline, desig- 
 
127 
 
 hated by the Latins the ' Discipline of the secret,' according to which they 
 kept back in reserve the higher doctrines of our faith, until persons were ren- 
 dered fit to receive them by a long previous preparation. 'I he other — a uni- 
 versal rule in the explanations of God's word, which is founded on the sup- 
 position that it contains mystical meanings disclosed only unto the faithful." 
 
 Obscurity of scripture and tradition. 
 
 " The very obscurity which hangs about the practices of the early church,, 
 the silence in which many things are left, seems to indicate something of this 
 principle. How little from the epistles of St. Paul or any other records ol 
 the first ages, do we learn of any of the forms of discipline which the church 
 doubtless then observed 1 and afterwards the mention of the secret discipline 
 seems to be but incidental." 
 
 "Add to this the extraordinary ignorance of the heathen writers respecting 
 Christianity, and the strong indications which all must have noticed through- 
 out St. Paul's epistles, that he discloses and withholds christian knowledge 
 and mysteries according to the meetness of those to whom he was writing to 
 receive them." 
 
 " The passage quoted by Mr. Keble on the subject of tradition from the 
 Bishop Hippolytus bears an undesigned testimony to this principle at an 
 early period. ■ Take care says that holy father that these things be not de- 
 livered to unbelieving and blasphemous tongues. For the danger is not incon- 
 siderable. But impart them to serious and faithful men who wish to live 
 holily and justly with fear. For it is not without a purpose that blessed Paul 
 in his exhortation to Timothy says "Keep the deposite committed to thee" 
 and again — -what thou hast heard from me by many exhortations, commit 
 thou to faithful, etc. — if therefore that blessed saint delivered these truths 
 which were easily accessible to all, with religious caution, seeing by the spirit 
 that all have not faith ; how much more shall not we be in danger if at ran- 
 dom, and without distinction, we impart the oracles of God to profane and 
 unworthy men.' 
 
 " St. Basil also bears testimony to this having been the practice of the early 
 disciples and that it was founded on our Lord's example. He mentions (in 
 the 27th ch. on the Holy Spirit) that there were many things which they had 
 received not from scripture, but from apostolical tradition communicated he 
 says in mystery and secrecy and which their Fathers had preserved in unob- 
 trusive and modest silence ; knowing well that this sacred reverence for mys- 
 teries was their best protection." 
 
128 
 
 On the interpretation of scripture. 
 
 *' Now this mode of interpreting scripture is so general in the ancient 
 church, that something of the kind may be considered as the characteristic 
 difference between the interpretation of Catholic Christians and those of 
 heretical teachers ; that the latter lower and bring down the senses of scrip- 
 ture, as if they were mere human words, while the former consider the words 
 of divine truth to contain greater meanings than we can fathom ; and there- 
 fore amplify and extend their signification, as if they were advancing onward 
 (like the interpretations and various fulfilments of prophesy) into deeper and 
 higher meanings, till lost in ever increasing, and at length infinite light and 
 greatness, beyond what the limited view of man is capable of pursuing." 
 
 Of the allegorical interpretation of scripture they adduce one instance from 
 Clement of Rome — "Even Clement of Rome though his epistle does not 
 much admit of such allusions, yet has at least one remarkable instance of the 
 kind, where he speaks of the scarlet thread held out by the harlot Rahab, as 
 conveying a sign of the blood of our Lord, by which there is redemption to 
 all who trust and hope in God." 
 
 The heathen philosophers quoted as examples of this same reserve. 
 
 " St. Clement ol Alexander alludes to this system of reserve * as the scrip- 
 ture mode of instruction throughout, and maintains, by many curious in- 
 stances, that this reserve in communicating religious truth was observed by 
 all the heathen philosophers.' f That the philosophers tried the sincerity 
 of their hearers in their lives, before they communicated divine knowledge to 
 them.' He thus explains the reason of this reserve in scripture and con- 
 tinues * for many causes therefore the scripture conceals its full import, first 
 of all that we may be given to enquiry and watchful in the discovery of 
 saving words. In the next place because it was not good for all to understand 
 the saving truths of the Holy Ghost lest they should be injured thereby, if they 
 received otherwise what was intended for their salvation.' * For as truth 
 does not belong to all, it is concealed in various ways, and makes the light 
 to arise only on those who are initiated in the mysteries of knowledge and on 
 account of the love of it seek the truth.' " 
 
 The application of this system of reserve to the doctrine of the atonement. 
 
 In their application of this principle to the doctrine of the atonement, they 
 entirely object to its being brought forward prominently, or as a means of 
 bringing men to repentance and faith. " That the preparations of the heart 
 
129 
 
 which can alone receive the faith in its fulness, are by other means than those 
 which this system supposes, we cannot but be assured. Scripture and reason 
 both would imply that it is by insisting first of all, if need be, on natural 
 piety, on the necessity of common honesty, on repentance, on judgment to 
 come, and without any mode of expression which excepts ourselves from 
 that judgment, by urging those assistances to poverty of spirit, which scrip- 
 ture recommends and the church prescribes, such as fasting and alms and the 
 necessity of reverent and habitual prayer. These may be means of bringing 
 persons to the truth as it is in Christ, with that awe and fear, which our 
 Lord's own teaching and that of his Apostles would inspire." 
 
 As to the contrary scheme — that of holding up Christ to the sinners view, 
 they say " That this scheme puts knowledge first and obedience afterwards ; 
 let this doctrine be received and good works will necessarily follow. Holy 
 scripture throughout adopts the opposite course. In many and extensive 
 senses, the language it adopts and the plan it pursues, is on the principle that 
 " the law is the schoolmaster to bring us to Christ," that he who will do the 
 will of God shall know of the doctrine ; whereas'this teaching is, receive only 
 the doctrine, and you will do the will." 
 
 In another place in order to show that it is a good life that brings to Christ, 
 it is written thus. "It is very true that in the gospels the consolations of 
 Christ may be more imparted to some, who were opprobriously designated 
 sinners, and some of whom may have fallen into grievous sin ; that the pub- 
 licans and harlots enter into the Kingdom of Heaven before the Pharisees ; 
 but why ? not because they were worse, butbecause they were far better than 
 the Pharasees, as the poor and despised are, perhaps generally found wiser 
 and better than those in higher stations. 
 
 Again — " To suppose therefore that a doctrine so unspeakable and myste- 
 rious as that of the atonement, is to be held out to the impenitent sinner, to 
 be embraced in some manner to move the affections is so unlike our Lord's 
 conduct, that it makes one fear the ultimate consequences of such a system." 
 
 In illustration of this " surely our Lord's conduct to Judas might show us 
 how men might do all that can be done to reclaim a very bad person, without 
 any display of the most ineffable mercies of God, beyond what the occasion 
 called for." Surely no comment is needed on the above. 
 
 The system of the Church one of reserve. 
 
 This is the title of one division of the tract, in which it is said that " She 
 holds all the doctrines which those who agree not with her, consider most 
 essential, but in a sort of reserve." " That the principle of the church is, that 
 6 secret things belong unto the Lord' that he himself dispenses them through 
 
130 
 
 his church, as he thinks meet, to faith and obedience. Her system therefore 
 is one of reserve." " It is always the case with the church that it has con- 
 sidered the sacraments as certain veils of the divine presence, being not only 
 the signs and tokens, but vehicles and conveyances as it were of divine gifts. 
 This is obvious not only from the discipline of the secret, but from the usual 
 modes of speaking concerning them. Thus St. Augustine on the words 'he 
 laid in the darkness his secret place ' applies this to God having laid his se- 
 cret place in the obscurity of the sacrament and secret hope in the heart of be- 
 lievers." 
 
 " Moreover with regard to the doctrine of the atonement, it is contained 
 throughout the whole of the Liturgy in this way of sacred reserve, inasmuch 
 as the whole spirit, tone and character of it, and especially the litany is ex- 
 pressive of this doctrine." 
 
 Is this doctrine likely to promote the conversion of the world to Christ ? 
 
 " But it may be asked if the principle of the church is so much of this re- 
 tiring character, how is she as well calculated to propagate the Gospel pub- 
 licly and extensively in the world ?" To this it is answered — 
 
 "A faithful church is necessarily a converting church, for it is of itself a 
 * city set on an hill which cannot be hid,' the true Bethlehem from which 
 Christ goeth forth publicly, though there hid in secret; the true Bethlehem, 
 the house of bread, which is the church, the city of God. Though it be 
 silent if that were possible, yet in holy reserve it preaches aloud ; though 
 there be neither speech nor language, their voices are heard among them." 
 
 Towards the close of the tract are these words : " As God has declared 
 himself not to be in the noise and tempest but in the still small voice, so has 
 he shown himself in all his dispensations to mankind. In the older dispen- 
 sation he was ever as one, who in disclosing hideth himself. When our 
 Lord appeared on earth in his incarnation, he was still ever as one, who ever 
 desirous to manifest, yet in love to mankind Avithdrew himself. The same 
 was ever the case with his church in her purest and best days ; it was ever 
 (in faint imitation of her Lord) a system of reserve, in which the blessings of 
 the kingdom were laid up as a treasure hid in a field." 
 
 The reader is left to himself to judge what is true and what erroneous, what 
 is suitable and what is not, in the preceding sentiments and scriptural inter- 
 pretations. Especially he will determine whether since the sun of righteous- 
 ness has arisen upon the world, and God's last revelation of scripture made, 
 and life and immortality brought to light by that Gospel which was distin- 
 guished from all other religions, in that it was preached to the poor, if it were 
 practicable now to do it, it would be proper to attempt even for a moment, 
 
131 
 
 and in the slightest degree, to conceal from the vilest sinners upon earth the 
 knowledge of that atonement which was made for all. 
 
 The author has not marked the page of each of the above extracts, because 
 they have been taken in regular order, and he hopes that all who have the op- 
 portunity wi'l read the tract that they may judge for themselves whether the 
 selection has been made in such a way as to give an unfair view of the au- 
 thor's meaning. 
 
 On the subject of the secret discipline of the ancient church on which the 
 tract so much relies in support of the doctrine of reserve, he has examined 
 what the learned Bingham has said in his Antiquities, and offers the substance 
 of it in a few words, which will be found most essentially to differ from the 
 view presented in the tract. 
 
 Bingham's view of the secret discipline of the Christian Church, 
 
 " The first beginning of this secret discipline, seems to have been about 
 the time of Turtullian ; (that is about the close of the second century,) for he 
 is the first writer that makes any mention of it. He says there was a secrecy 
 and silence observed about all mysteries, and he blames the heretics of his 
 time for not regarding something of this discipline. The mysteries which 
 they were so careful in some measure to hide from them were, 1st The man- 
 ner of administering baptism. 2d The unction of chrism, or confirmation. 
 3d The ordination of priests. 4th The manner of celebrating the eucharist. 
 5th The liturgy or divine service of the church. 6th And for some time the 
 mystery of the Trinity, the creed, and the Lord's prayer, till they became 
 greater proficients and were ready for baptism. 
 
 The reasons for concealing them. 
 
 As to those things which they really concealed from the catechumens, the 
 true reasons were, first that the plainness and simplicity of the Christian 
 rites, might not be contemned by them, or give any occasion of scandal or 
 offence to them, before they were thoroughly instructed about the nature of 
 the mysteries ; for both Jews and Gentiles, out of whom Christian converts 
 were made catechumens, were apt to deride the nakedness and simplicity of 
 the Christian religion, as void of those pompous ceremonies and sacrifices 
 with which those other religions abounded." The Christian religion pre- 
 scribed but one washing in water, and one oblation of bread and wine, instead 
 of that multitude of bloody sacrifices, which the other religions commended. 
 Therefore lest the plainness of these few ceremonies should offend the preju- 
 diced minds of catechumens, before they were well instructed about them, 
 
132 
 
 the Christian teachers usually adorned these mysteries with great and magni- 
 ficent titles, such as would convey noble ideas to the minds of men, concern- 
 ing their scriptural effects, but concealing their other names, lest the simpli- 
 city of the things should offend them. When they speak of the eucharist, 
 they never mentioned bread and wine, but the sacrifice of the body and blood 
 of Christ; and styled baptism, illumination and life, the sacrament of faith 
 and remission of sins, saying little meanwhile of the element of water. This 
 was one plain reason why they denied catechumens the sight of their sacra- 
 ments, and always spake in mystical terms before them. 'We shut the doors 
 saith Chrysostom when we celebrate our mysteries and keep off all uninitia- 
 ted persons from them, not because we acknowledge any imperfection in the 
 things themselves, but because many are weakly affected towards them/ 
 " Another reason assigned for this discipline of silence was to conciliate a 
 reverence in the minds of men, for the mysteries which they kept as concealed 
 from them ; for as St. Basil says ' the veneration for mysteries is preserved 
 by silence ;' and as things that are trite and obvious are easily contemned ; 
 so those that are uncommon and reserved, are naturally adapted to beget in 
 men an esteem and veneration, and therefore he thinks the Apostles and Fa- 
 thers of the Church who made laws about these matters prescribed secrecy 
 and silence to preserve the dignity of the mysteries. St. Austin gives the 
 same reason for this practice when he says ' it was the honor which was 
 due to the mysteries, which made him pass these over in silence, and not 
 explain them.' St. Austin adds to this a third reason, which is, that the mys- 
 teries of baptism and the eucharist were therefore chiefly concealed from the 
 catechumens to excite their curiosity, and inflame their zeal, and make them 
 more earnest and solicitous in hastening to partake of them, that they might 
 come to an experimental knowledge of them. ' Though the sacraments are 
 not disclosed to the catechumens, it is not always because they cannot bear 
 them, but that they may so much the more ardently desire them, by how much 
 they are the more honorably hidden from them.' Again ■ If the festival 
 does not excite you, let curiosity draw you, that you may know that which 
 is said ' He that eateth my flesh, and drinketh my blood, dwelleth in me, 
 and I in him.' " 
 
 Is not here the very beginning of the piafraus, that system of. deception — 
 doing evil that good may come — which has so dishonored the church. If 
 Bingham and these Fathers are to be believed, the reason of this secret dis- 
 cipline, is none other than that which influences the fraternity of Free Ma- 
 sons to conceal their rites of initiation into their body, and to encourage the 
 impression on the public mind that there is something deeply interesting, aw- 
 fully impressive about them, so that strong curiosity may be awakened to 
 
133 
 
 witness and partake of them. Is it not the same which is imitated by the 
 juvenile societies in our schools and colleges who meet in some closed apart- 
 ment, receive into their body by some nocturnal ceremony, and exact a 
 solemn promise of secrecy, and all this to excite a desire and a curiosity, 
 which a public exhibition would fail to do. 
 
 But was it thus the Mosaic rites were celebrated in the wide-open temple 
 at Jerusalem ; was it thus that the Saviour of the World was baptised in the 
 river Jordan ; was it thus the first Christians met to remember their dying 
 Lord, unless when persecution forced them to do it in secret? 
 
 In this desire and endeavor to excite and interest, we can see indeed a very 
 probable account of the rise and progress of the extravagant opinions of the 
 ancients about the divine virtue of the tremendous mysteries as they styled 
 the sacraments, so much greater than that of the divine word, which was 
 not held in reserve. 
 
 CHAP. XVIII. 
 
 Extracts from tract 86 of the Oxford tracts on the indications of a superin- 
 tending Providence, in the preservation of the prayer-book, and in the 
 changes which it has undergone. 
 
 The Oxford writers have been charged by their opponents with dissatis- 
 faction with the prayer-book, and with some of the views and principles of 
 the English reformers, while their advocates represent them as the truest 
 friends of the prayer-book and the compilers thereof, tho' differing in some 
 points. 
 
 The reader may judge for himself by the following extracts, and by the 
 tract from which they are drawn. 
 
 The ground taken in the tract is, that certain changes made when the Ro- 
 man liturgies were reformed into the English prayer-book, and which the 
 tract writers lament, were judgments from God for sins, (not specified) and 
 like all God's judgments in this world intended for some wise purpose. As 
 they are however such judgments as may be removed by the church when- 
 ever she chooses to alter the prayer-book, the reader will judge for himself 
 whether the Oxford writers and their approvers, would not, if allowed, remove 
 them by replacing the ' ancient inheritance which they say has been lost to 
 us,' but may still be found in the sacred books of Rome, though mingled with 
 some error. 
 
134 
 
 Extracts. 
 
 " The consideration which is here entered upon, appears to be especially 
 necessary at the present crisis, for the more our attention is turned to the 
 ancient liturgies and usages, the more I suppose we shall be convinced, that 
 such could have come from no other source, than that from which the holy 
 scriptures have themselves proceeded. The thought is indeed familiar to 
 most of us from what we have retained. And impressed with this awful 
 sense of the sanctity of these ancient forms of woiship, a reverential mind 
 will naturally shrink from the idea of their being remodelled and altered by 
 man. And the discovery that this has been to a certain extent the case in 
 our own liturgy, may have a tendency to impair that (I may say) filial affec- 
 tion and respect which is due to her, from whom we have our spiritual birth 
 in one sacrament, and the bread of life in the other. And indeed obedience 
 to her, as standing in the nearest of parental relations, is a part of that charity, 
 without which, even the understanding of mysteries and knowledge avails 
 not. When our thoughts revert to earlier and better times, we shall of course 
 be filled with some sad reflections at the melancholy contrast, looking upon 
 the latter church as the second temple, and in the words of holy Herbert "de- 
 serving tears," or in the more sacred words of the prophet Haggai " Is it not 
 in your eyes in comparison as nothing?" 
 
 Speaking of the changes made, the writer says "It may be that we do not 
 approve of the persons or of the motives which produced them. It may be 
 that the changes took from us a part of our ancient inheritance, yet should 
 we not rather say with a religious caution, that the same hand which has so 
 mercifully afforded us so much beyond our deserts, has in justice withdrawn 
 such higher privileges from ourunworthiness. And if we show ourselves meet 
 to receive them by a pious use of what remains, then it may be, we shall 
 have them more fully restored." 
 
 Such as it now is however they say "So also the omissions and additions 
 and alterations in our own liturgy, we may reverently trust, were ordered by 
 the same spirit under whose control the first rites of Catholic worship were 
 ordained." 
 
 The first change to which the writer alludes (of which I shall speak) as 
 evidence of God's judgment upon us for our un worthiness, is that of the sen- 
 tences of scripture, address and confession in the opening of the service, in 
 place of the Lord's prayer and creed with which the older liturgies com- 
 mence. " The Lord's prayer is well known to have been especially the prayer 
 of the faithful — the peculiar inheritance of sons. So much so that in primi- 
 tive liturgies it is supposed not to have been used openly, as their assemblies 
 
135 
 
 were resorted to by the catechumens and others unbaptized, who not having 
 received the adoption, could not of course approach God as a Father." 
 
 " The texts of scripture in our prayer-book are followed by the exhortation 
 which it is needless to observe is of the same character, viz : — that of a call to 
 repentance. Indeed, how much, exhortations, and such appeals, indicate a 
 low and decayed state, as the natural remedies for it, will appear from the 
 great tendency to sermons, since the reformation. At the same time it should 
 be observed in the words of one (the late Mr. Froude) whose sentiments are 
 ever to be remembered with affectionate esteem, that such passionate appeals 
 to the feelings, as these often are, would not be so objectionable in them- 
 selves, if they were given outside the church, and not allowed to occupy the 
 place of religious worship." 
 
 " It might be said that these introductory parts were insertions of the 2d 
 book of Edward by the intervention of foreigners, who having shorn and 
 left us bare, of so much that is holy, and valuable, have necessarily put us 
 into a degraded condition." 
 
 Again. " We cannot look into Breviaries and Missals, without observing 
 their high choral tone in distinction from our own." A number of instances 
 are mentioned. Instead of these he says " but we have a penitentiary res- 
 ponsory for having broken each of the commandments, and a peculiar prayer 
 of humiliation as unworthy to gather up the crumbs under the table." 
 
 After speaking of changes permitted by Providence from thanksgiving to 
 penitential hymns and prayers, he says " the roll put into our hands has la- 
 mentation written on it. Praise says the son of Sirach, is not seemly in the 
 mouth of a sinner, for it was not sent him of the Lord." 
 
 "Again; from the prayer for the church militant we have excluded the 
 more solemn commendation of the dead. This is a moving thought, for may 
 we not venture to consider it in this light, that we are by this exclusion, as it 
 were, in some degree disunited from the purer communion of those departed 
 saints who are now with Christ, as if scarce worthy to profess ourselves one 
 with them. For the dead who are the objects of prayer are such as are con- 
 sidered in a state of comparative, if not complete blessedness : to pray for 
 such in any condition is the privilege of saints rather than the office of ser- 
 vants. And in the prayer of oblation the beautiful mention of angelic minis- 
 tries, as bearing our supplications into the presence of the divine majesty is 
 lost." " Moreover other churches have had their litanies in times of public 
 calamity, when God's wrath lieth hard upon them, but to us, our own is given 
 us as our weekly, nay our almost daily food. And not only so, but it has 
 come to be that of our Sundays also, for it is remarkable, that it was at first 
 appointed only for the Wednesday and Friday." 
 
m 
 
 " And may not the compression of the seven canonical hours into our two 
 daily services be considered also of this character. The Psalmist though a 
 Jew in the state of a servant, yet speaking in the spirit, anticipates the pri- 
 vilege and language of a son when he says, seven times a day do I praise 
 thee. But we, as having lost the glad spirit of adoption which such frequent 
 worship would imply, have come to nothing more than the morning and even- 
 ing of the Jew." Speaking of the change of position fromthe altar to the desk 
 as the place of reading prayers he says " That we seem thereby gently thrust 
 aside as it were, and put off from a nearer approach to the altar ; bid to stand 
 off for a while, and take the lower place, the position of suppliants, at the en- 
 trance of the Chancel, and to " weep between- the porch and the altar." It 
 may be noticed that this proceeding typifies as it were by external act, another 
 circumstance of our spiritual condition. The mystical interpretations of holy 
 scripture are spoken of by the Fathers, as the peculiar privileges of sons, as 
 the inner temple of sacred writ — the holier place. In the breviaries such spi- 
 ritual and deep meanings are much brought before us, by the verses which are 
 made to answer each other in the responses, and in the lessons from the 
 Fathers.* But by our own church they seem scarcely at all openly taught 
 or recognized; perhaps the most remarkable instance may be found in the 
 penitential confession attached to the reading of each of the commandments 
 as broken, which of course must apply to the interior sense as explained by 
 the Catechism. 
 
 Omission of anointing at Baptism and Confirmation. 
 
 " There is another circumstance now to be observed of more importance 
 than any which have been considered, the entire omission of oil at baptism 
 and at confirmation. The practice on both these occasions appears to have 
 been primitive, universal and possibly apostolical." " Now if it be allowed 
 that there is the strongest church authority for the use of this significative 
 emblem, and also that in Christianity, there is no such thing as a merely ex- 
 ternal and significative rite, without being in some degree sacramental also ; 
 if it be also the case, that if a custom be found to be primitive, it can hardly 
 be conceived, with any deference to the piety of those ages, but that it must 
 have been apostolical ; if we consider moreover the little likelihood, that the 
 Apostles would have invented any thing sacramental themselves ; if moreover 
 we consider the typical signification of oil in scripture, so exceedingly high 
 and holy, and the occasions of its use, viz : in separating from others to the 
 most elevated station which prefigured the Messiah ; in its typical use applied 
 
 * Of course we presume they would wish to see lessons from the Fathers introduced into 
 our service. 
 
137 
 
 (not as baptism to confirming heathens but) to Prophets, Priests and Kings of 
 the sacred people. When we consider these things, surely no one can say, 
 the greatness of the gifts which are here withdrawn ; how much we are 
 thereby fallen from the high appellation of ' a royal priesthood, a holy nation, 
 a peculiar people :' and we have together with it lost the white robe of bap- 
 tism." Speaking of the use of the cross in baptism they say : " This retain- 
 ing of the sanctifying and perhaps half sacramental use of the cross is itself 
 very significative." 
 
 The last change to which the writer of this tract alludes, is " the anomalous 
 introduction of the commandments into the communion service." 
 
 The authority of Bishop Cosins is adduced who says : "I do not find in 
 any Liturgy old or new, before this of the fifth of Edward VI, here continued, 
 that the Jews' decalogue was used in the service of the Christian church." 
 " It may also be noticed that the only authority which Mr. Palmer mentions 
 for the introduction of the Decalogue itself at all, is the use of a portion of it 
 in the Anglican church during lent, so that here again that which was peculiar 
 to a penitential season, has become our appointed admonition for our festivals 
 and Eucharistic service, and throughout the year." 
 
 " This change however as well as others, is to be regarded as judicial, and 
 suited to the church in her state of penitence." 
 
 There is one thing we could have wished in the tract from which the above 
 extracts are taken, and that is, that it would have told us what are these sins 
 for which such judgments have been sent on the English church ; for heavy 
 must have been the judgments which bereaved the church of a portion of 
 those apostolical and divine services which so blessed the primitive church, 
 and was continued in the Roman church, though omitted in ours. 
 
 These Liturgies with their peculiar rites, are considered as forming a part 
 of the first divine communication coming down by tradition in a stream pa- 
 ralleled to scripture. The changes made are ascribed, through the agency of 
 foreign intruders and mistaken friends, to the spirit of God. Is it not, as if 
 God in judgment had caused the translators of the Septuagint, or those of our 
 present version of the Bible, to leave out large portions of it, and mistranslate 
 and mutilate important parts, so as to leave only what suited publicans and 
 sinners for days of humiliation ? But what are the sins for which this heavy 
 judgment — this clothing with sackcloth— this feeding with wormwood, this 
 famine of the Liturgical word is sent ? We must suppose from the tenor of 
 the tract, that they were the rejection on the part of the Reformers of the fa- 
 vorite doctrines and ceremonies of the Tract writers — justification by the sa- 
 craments — an extravagant view of their virtue — and of the sacerdotal office, 
 disregard of the cross, and oil, and prayers for the dead. And on account of 
 10 
 
138 
 
 these errors of mind and heart, God caused them to leave out the parts of the 
 service setting forth the true apostolic features of the church. 
 
 If we have erred, the reader will correct our error by referring to the tract 
 and judging for himself. Surely the Lord never would be accessory to the 
 guilt of adding to, or taking from, his own blessed word, in order to adapt it to 
 the state of the church in any particular age. In that word are the materials 
 for prayer and praise, and supplication and intercession, and confession. 
 Theie is abundance to humble the sinner and rejoice the saint — a portion for 
 each in due season. So in our beloved prayer book, while it goes on the 
 principle that the sacrifices of God are a broken spirit and a contrite heart, it 
 has still its anthems, and doxologies, and Te Deums, and glad tidings of great 
 joy from the Gospel, to rejoice the hearts of God's children. If such be the 
 principle on which the spirit acts in changing the Liturgies of the church, 
 then how many must be the changes, to suit the varying character and circum- 
 stances of the church in different ages and countries, and what will become of 
 our boasted uniformity, and conformity with the apostolic church. 
 
 The latest developments of the Oxford system. 
 
 The extracts we have thus given from the 86th and 87th tracts of the 5th 
 volume cannot fail we think to have impressed the reader's mind with the 
 conviction that the prophecies made some years since of the progressive ten- 
 dency of Oxfordism towards Romanism is receiving its fulfilment. The most 
 recent intelligence from Oxford states that the 90th number of the tracts has 
 been published, and has occasioned no little sensation in the church. The 
 following extract from a letter by some of the leading officers in Oxford to 
 the editor of the tracts calling for the name of its author, and protesting against 
 its contents, will shew to what point they have reached. "The tract has in 
 our apprehension a highly dangerous tendency, from its suggesting that seve- 
 ral very important errors of the Church of Rome are not condemned by the 
 articles of the Church of England; for instance that these articles do not con- 
 tain any condemnation of the doctrines, 1st of purgatory. 2d Of pardons. 3d 
 Of the worshiping of images and relics. 4th Of the invocation of saints. 5th 
 Of the mass, as they are taught authoritatively by the Church of Rome ; but 
 only of certain absurd practices and opinions, which intelligent Roman- 
 ists repudiate as much as we do. It is intimated moreover, that the declara- 
 tion prefixed to the articles, so far as it has any weight at all, sanctions this 
 mode of interpreting them, as it is one which takes them in their « literal 
 and grammatical sense,' and does not affix any new sense to them. The 
 tract would thus appear to us to have a tendency to mitigate, beyond what 
 
139 
 
 charity requires, and to the prejudice of the pure truth of the gospel, the very 
 serious differences which separate the Church of Rome from our own, and to 
 shake the confidence of the less learned members of the Church of England, 
 in the scriptural character of her formularies and teaching." 
 
 CHAP. XIX. 
 
 Concluding remarks and proposition to republish some comments on the 
 Oxford tracts, by distinguished English writers. 
 
 In the preceding chapters we have endeavored fairly to set forth what we 
 conceive to be some serious errors of the Oxford writers and their advocates, 
 with the probable consequences thereof. We have done it by quoting at 
 length the language of the writers, and opposing to them the statements and 
 arguments of some distinguished authors of a contrary opinion. We have 
 for some time been persuaded that if at an early period of the controversy in 
 this country, a tract of twenty or thirty pages, composed entirely of extracts 
 from the several volumes of Oxford Divinity, in the order of their publica- 
 tion, setting forth what was peculiar in their views and practices, had been 
 prepared and sent to each clergyman in the church, that the result would 
 have been a happy one, by superseding the call for their republication. We 
 have endeavored in some measure to execute such a plan in this appendix ; 
 the enlargement having been produced by the progress of the discussion and 
 the wide circulation of the tracts. 
 
 We have offered but few reflections of our own, not because we have not 
 thought and felt much and deeply on the subject, but because we have believed 
 that what the words of the tracts themselves would fail to accomplish, would 
 be better done by the words of those who are contending with them face to 
 face. In the conclusion however, let us distinctly and emphatically state 
 our views as to a few leading points, or rather repeat such as have been very 
 briefly and occasionally expressed before. 
 
 1st. As to the manner of a sinner's approacli to God in order to his justi- 
 fication and salvation through Christ, there is certainly a deep gulf fixed be- 
 tween us and the Oxford divines. What they put last, we put first. They 
 say that scripture and reason both, would imply, that it is by insisting first 
 of all, if need be, on natural piety, on the necessity of common honesty, on 
 repentance, on judgment to come, on fasting, and alms, and prayer, as means 
 of bringing persons to the truth as it is in Christ. They understand that the 
 law is a schoolmaster to bring us to Christ, not as the moral law convincing 
 
140 
 
 us of sin, or the ceremonial law typifying Christ, but as being obeyed by us, 
 and thus making us worthy to receive that blessed atonement which is to be 
 kept in reserve for the obedient, and is to be the last thing revealed to them. 
 According to their system, publicans and sinners entered the kingdom of Hea- 
 ven before the Pharisees, not because they humbly and penitently cast them- 
 selves on the mercy of Christ, which the righteous Pharisees despised, but 
 because they were better than the Pharisees. (See 17th chap.) 
 
 Our view of the gospel plan of salvation has, we confess, been ever widely 
 different from this. We have supposed that the most likely method of 
 awakening a sinner to a sense of his awful condition, was to announce at once 
 to him, that it was so dreadful that nothing less than the death of Christ as 
 our atonement could avail to pluck us as brands from the burning. If in this 
 we have been mistaken, then have we yet to study anew the whole plan of 
 the gospel and the proper mode of presenting it to mankind. They say 
 " That to suppose a doctrine so unspeakable and mysterious as that of the 
 atonement is to be held out to the impenitent sinner, to be embraced in some 
 manner to move the affections, is so unlike our Lord's conduct, that it makes 
 us fear the ultimate consequences of such a system." They adduce our 
 Lord's conduct as to Judas, saying that he did not display his ineffable mercy 
 before him, as an inducement to penitence. How different this from the 
 language of one of our sweet hymns. 
 
 " I saw one hanging on a tree" 
 
 " In agony and blood," 
 Who fixed his languid eyes on me" 
 
 " As near his cross I stood." 
 " Sure never to my latest breath," 
 
 " Shall I forget that look :" 
 ". It seemed to charge me with his death," 
 
 " Though not a word he spoke." 
 
 " My conscience felt and own'd the guilt" 
 
 " And plung'd me in despair," 
 " I saw my sins his blood had spilt" 
 
 " And help'd to nail him there." 
 
 " Another look he gave which said," 
 
 " I freely all forgive." 
 " This blood is for thy ransom paid" 
 
 " I'll die and thou may'st live." 
 " Thus while his death my sin displays" 
 
 " In all its blackest hue," 
 " Such is the mystery of grace" 
 
 " It seals my pardon too." 
 
141 
 
 Unless we are still to adopt the old method of beseeching sinners to look 
 unto Christ that they may be saved, I do not see, but that we must come to 
 this conclusion, that although it was " while we were yet sinners that Christ 
 died for us," yet that this blessed fact is to be held " in a sort of reserve from 
 us, (to use a favorite phrase of the tract writer) until we have ceased to be 
 sinners and are worthy to receive it. 
 
 In relation to the undue magnifying of the sacerdotal office and the sacra* 
 ments, having expressed ourselves more fully in the preceding remarks, we 
 will only add our deep regret that they should thereby, as we think, have 
 contributed to diminish, rather than to strengthen, what too many are apt to 
 undervalue. 
 
 As to ceremonies and usages which in their reverence for antiquity, they 
 would wish to re-establish — such as the frequent use of the sign of the cross — 
 the use of oil in baptism, confirmation, etc. — the restoration of the altar in- 
 stead of the table — its elevation above the pulpit and desk — the reading of 
 prayers with the back of the priest towards the congregation, all of which 
 things were done away at the reformation, as promotive of superstition, but 
 which some desire now to revive, and which in some places have been par- 
 tially restored, we have only one remark to make. It may seem very trivial 
 to some, that a serious dispute should ever arise about things of this nature, 
 in which the essence of religion cannot consist ; but let it be remembered 
 what was the conduct of the great Jehovah in relation to similar things, when 
 he separated the Jewish nation from the idolatrous heathen. How many 
 little observances, were positively forbidden them, for no other assignable 
 reason, than that they were practised by the heathen in the abominations of 
 their worship, and that there was danger of the Lord's people being led by 
 the use of the same into some of those abominations. Thus did the reform- 
 ers banish from our liturgy and churches, those usages not enjoined in scrip- 
 ture, and which had been greatly abused in the times before them ; and we 
 trust the good sense and piety of their descendants will frown indignantly 
 upon the first and least disposition to restore any of them. 
 
 That there should be any, however few they may be, found in our own or 
 mother church, disposed to countenance the restoration of such doctrines and 
 usages as had been solemnly abjured and renounced, is matter of grief, but 
 such is the fact. That men of such reputed learning and piety as the authors 
 of the tracts should embrace such errors, is proof of the liability of the 
 human mind to go astray, and should ever keep the church on its guard. 
 
 That such writings as the Oxford tracts taken as a whole, (for they con- 
 tain a studied system) should have been published, and countenanced as they 
 have been by many who could not but acknowledge great and dangerous 
 
142 
 
 errors in them, is we think an inconsistency which it is impossible to justify. 
 Had an enemy to our church or to religion published them with a view to 
 injure, we might then have purchased and read and answered them; but that 
 the church herself by her ministers and members should have done it, seems 
 strange indeed. Had the good things to be found in them, been only to be 
 seen in the same, there might have been some excuse for taking the whole, 
 but when all that is acknowledged to be good, is found so abundantly in other 
 writings, are we not left without excuse. To complain however is now 
 useless. At least ninety of these tracts have been published in England, 
 and are in progress of republication and extensive circulation in this country, 
 and the duty of those who think them erroneous, is to apply the most effect- 
 ual remedy to the mischief they are calculated to effect. As one means of 
 assisting their readers to form a correct estimate of the different subjects 
 handled by them, the author would make the following proposition. 
 
 Since pious and learned men in England have for several years past been 
 engaged in writing answers to the works in question, which answers are un- 
 known as yet in this country, what can be more proper than to republish the 
 same, that an opportunity may be had, for a fair examination of what has ap- 
 peared on both sides. 
 
 This proposition is so reasonable that it is presumed the greatest admirers 
 of the tracts, who advocated their republication in order to a just judgment of 
 their merits, will not hesitate to subscribe to the answers, when written by 
 such persons as shall be named. Out of those which the author has recent- 
 ly perused, he would mention as most suitable for publication in this country, 
 having less that is peculiar to England, the work of Shuttle worth, now Bishop 
 of Chichester, that of the Rev. George Holden, the letter of the Rev. Mr. 
 Faucett, the charge of Archdeacon Brown, and a discourse by Professor 
 Hambden of Oxford. These are all written in a good spirit, and with as 
 much brevity as could possibly consist with justice to the subject in hand. 
 In size they would vary from fifty to one hundred and fifty octavo pages, and 
 would together make a volume which every minister should desire to have in 
 his library ; while they are written in so popular a style, as to be truly inter- 
 esting to the Laity. Other works there are alluded to in these, which might 
 readily be obtained from England, and would make another volume of equal 
 size and interest. If these works were published just as the Oxford tracts are, 
 in England, and in this country, that is in numbers, and sent by mail to the 
 subscribers, can it be doubted that an editor undertaking it, would be amply 
 compensated by a liberal patronage. The author having the five treatises 
 above mentioned in his possession, will cheerfully place them in the hands 
 of some suitable person undertaking their republication ; and if it would fur- 
 
143 
 
 nish any additional inducement to the undertaking, he would state, that as he 
 hopes by divine permission to visit England early in the summer, he will 
 take pains to collect any publications bearing on the controverted points, 
 which might seem suitable for the continuation of the series. He would fur- 
 ther suggest to any one disposed to engage in the proposed work, that after 
 these particular treatises are ended, it might be desirable to continue such a 
 series, with kindred treatises which the exigencies of the church may call 
 for. Should it be desired, that some of the Bishops or other ministers super- 
 intend the selection, doubtless such would be ready to afford their services in 
 so important a work. Unable to confer with any of them at this time, the 
 author has ventured to make the above suggestion, and with it concludes this 
 extended appendix, commending it to the blessing of Heaven. 
 
 April 23(7, 1841. 
 
 ERRATA. 
 
 In P> 4 read— these instead of three. 
 P. 21 haec instead of heeck— note. 
 
 P. 56 five or six* instead of three or four— note.* 
 
 P. 56 McKnight instead of McNight — note. 
 
 P. 64 8 instead of 82. 
 
 P. 97 believing instead of unbelieving. 
 
 * In referring to Home on St. Matthew, the author finds that there are those who have 
 put the date of this gospel at a later period, though Mr. Home unites with Bishop Tomline, 
 Mr. Burton, Greswell, Manning, and Keble, and the great body of divines in favor of the 
 earlier date. 
 
I I 
 
 SERMON I 
 
 AT THE CONSECRATION 
 
 THE RIGHT REVEREND STEPHEN ELLIOTT, D. D. I 
 
 FOR THE DIOCESE OF GEORGIA, 
 
 In Christ's Church, Savannah, February 28th, 1841. 
 
 BY THE RIGHT REY. WILLIAM MEADE, D. D. 
 
 ASSISTANT BISHOP OF VIRGINIA. 
 
 WITH AN APPENDIX, ON THE RULE OF FAITH; IN WHICH THE OPINIONS OF THE 
 
 OXFORD DT VINES, AND OTHERS AGREEING WITH THEM, ON THE SUBJECT OF 
 
 TRADITION, ARE CONSIDERED ; AND SOME OF THE CONSEQUENCES 
 
 THEREOF SET FORTH. 
 
 WASHINGTON : 
 
 PRINTED BT J. AND G. S. GIDEON. 
 
 1841. 
 
 ^^^^^g^^^^i^^i^i^^i^^g^^^^i^^i^^ 
 
Deacidified using the Bookkeeper process. 
 Neutralizing agent: Magnesium Oxide 
 Treatment Date; March 2006 
 
 PreservationTechnologies 
 
 A WORLD LEADER IN PAPER PRESERVATION 
 
 1 1 1 Thomson Park Drive 
 Cranberry Township, PA 16066 
 (724)779-2111 
 

 D c 
 c 
 
 < C C 4CM «C 
 
 1CCC *i 
 
 ccccc<^ <a£xg:«: 
 ^c*lc«g *zm <c 
 
 
 - «C«K3C 
 
 - C 'c 
 
 : c :«c 
 
 r?c3^ 
 
 c 
 
 <£C«3L 
 
 <<cv - -s^ 
 
 cccxc^C 
 
 cc 
 
 ccc. 
 
 - <£C ■ 
 
 i:- <cc 
 
 z<sc 
 ^ cc 
 
 ^ etc 
 
 cccc«s.<jcc <:: 
 ^cc«r«ccc 
 
 ^cssc^fe «ccr « 
 
 H <«I'<T3i"T ^7~C « 
 
 ■■•• -XL- ^<c- 5E2'-*e * 
 
 «^ cc 
 
 <cc^«r<ij^ 
 
 CC~ «^y<- «E i.C-Cjs. * 
 CC ^C7" CcCC*- « 
 
 ■"""Sic <sr : -«2<^<C 
 
 <X< 
 
 CXC 
 
 cc 
 
 c c 
 
 CC 
 
 c c 
 
 <C_CC < 
 
 <sc c c_ 
 
 otccc 
 
 CSL CO « 
 CC CC c 
 
 cccc cr 
 cccc c 
 cccc c 
 
 o gp 
 
 1 CC '• 
 CCC<*C:« 
 
 ^C «c.c 
 
 <C CC 
 <C cc 
 
 c:cc 
 
 CC CC 
 
 €CLCC 
 
 " cc 
 
 icc:«c 
 
 CCC 
 
 <3.Cd 
 
 cCC CCC 
 
 X£<L <iCC_ 
 
 ~CL<1 CXC 
 
 t ^« 
 
 - ccc 
 
 <3CJCT1 CXC 
 
 r- c«"C: 
 ^ CC 
 
 T<ccC 
 
 r cc 
 
 XC.«~ CC 
 
 CC 
 
 r c c 
 
 ;_cc <c 
 
 «Cc C <X 
 
 cc cc cc *rcc«* 
 
 cccc:c : '«ccc«f 
 
 cc 
 
 cc 
 
 cc 
 
 ,<kc: . c c; 
 
 cc 
 
 CC 
 CcC 
 
 Oc 
 
 ;cse 
 
 cc «<c 
 cc «*£ 
 
 cc «< 
 
c^c c 
 
 <c C cc 
 
 c 
 
 c 
 
 ccc «*<c<c <c «c - 
 
 CC^.C^CCC' «GC <^ S^^Sc^ 
 
 : cc 
 
 _ 
 
 ' cc 
 
 c < 
 
 cc 
 
 < C <T" CC 
 
 cc cc 
 
 CCC CC 
 
 cc 
 
 fc--^ 
 
 c cc c^c 
 
 <^cl cc 
 
 dec 
 
 CCC 
 
 ccc 
 ccc 
 
 _cccc < 
 
 iTC U 
 
 "CCC <« 
 
 icscac 
 
 l<cjc « 
 
 «T«CcC 
 
 CCC. 
 
 :aoc 
 
 CCC 
 CCCC 
 
 1. «3^C 
 — . OOC 
 
 ^ <30C 
 
 CCC 
 
 c ooc 
 
 - <pc 
 
 ~ <&: 
 r cc 
 c ac 
 z cc 
 c cc 
 3 cc 
 z* cc 
 
 ■£» <^ 
 c^ cc 
 
 <m 
 
 <m c ccc 
 
 <fC: C c-c < 
 
 «aQ£~cacc<< 
 
 ... 
 
 -cc 
 CC 
 
 <CC 
 cCC 
 
 ■cere 
 
 CCC 
 CCC 
 
 CCC 
 
 ccc 
 ccc 
 
 X. •, C CC 
 
 s c cc 
 ^ ccc 
 
 :c c cc 
 Ci c cc 
 E c cc 
 
 i C CC 
 
 :c c cc 
 
 CC cc 
 
 c c JS3C 
 
 <E<crcc 
 
 CCC CCC 
 
 <gC^ cc 
 
 cc 
 
 cc < 
 
 cc « 
 
 CCC*C 
 <JCC< 
 
 _cc 
 cc « 
 rcc 
 cc 
 cc 
 
 ICC 
 
 ICC 
 
 cc 
 
 cc 
 
 cc 
 
 cc 
 
 1 cc 
 
 c c 
 
 cc 
 
 ZL CSC CCC CCC CcC ■ 
 !T CC CCC CCC CCC 
 cc cc ccc ccccc 
 I cc ccc: c 
 : cc ccc ccccc 
 CCC CC CCC CC CCC 
 CC% CO CCC- CC CCC 
 
 ^cc cc ccc: cc 
 ^ cc ex ccc cc ' 
 
 C^cC CC CCC CC 4 
 
 „c<cr cc cc c c c cc 
 
 cr ccc cc 
 
 r ccccrcx ccccc 
 
 1; C Cc cc cjCc Cc c c <rcc< 
 IcCC CC OCT <2 CC 
 
 rcc ^c cc: ccc ex cc ccc 
 c c cc ccc CS . . CCC< • 
 c Cc . CC CJKCCC CCC 
 
 te C CC'Cu 
 t c CC <c 
 if c cC-.cc 
 
 KMcc 
 
 ! c C C CC 
 
 JXC CC < _ 
 ^Cccc 'CC 
 :• «cc cc c« 
 c ^cc CC .cc 
 
 «ccc cc cc 
 
 c ■ ccc^ 
 c cc 
 
 : ccc CC cC 
 c ccc cc cc 
 
 <e cgc cc 
 
 c CC ".*« 
 
 <sc ccr 
 
 c cc cc V 
 
 > >> CCC c 
 C CC CCC C 
 
 cc CC CCCC7 « 
 CC CCC € 
 
 pt ccc ccc: -c 
 
 «CC ccc Ccc 
 
 - . c c c j r 
 
 c cc 
 
 ci cc «aczcc 
 
 <S7' '" ac C4CC( 
 
 c ' ccc 
 
 C c< vCjCC 
 
 ^_ 'C<CCC' 
 
 - cccxcc 
 CTcr 
 
 3F 
 
 LCCCCC 
 
 JC ccccc 
 
 pcc^cc 
 CCCCC 
 
 rcc 
 cc 
 
 : cc 
 
 Z ccc 
 
 i^6 
 
 ^ cc 
 
 :Tcc -m 
 
 ji cc ■ c cccc 5feccfe<c 
 ccccc ccccc feccc 
 1££2£ £S S^^ccc ccccc 
 CC1C CC / Cccc cc ccc c 
 c mzj&cz cc ccc - 
 : cicjc^c c • cccc 
 
 ^ccccc cccc: ccc 
 
 ccc <c«c^c «r ' 
 jc c<?<r c « wrr 
 _ c cc<r<r or nee 
 
 _cc 
 
 xcc 
 
 ^CC d 
 
 rcc-«r 
 cc 
 
 1 cc 
 rcc 
 cc 
 
 :< c c 
 
 ccc 
 
 (CC CC 
 
 xgee 
 
 cCCC' 
 
 CCCC c 
 
 ^c« 
 
 cccc 
 
 r«c c 
 cc ^ 
 (cc«: c^«: 
 ccdr^ c c 
 
 c ^c4Ccc cccrc 
 
 ,ccc c cccc 
 
 --= CC C C cc C 
 
 ,cc C> CCtC 
 .CCCCliC 
 
 cc 
 
 (CCC 
 CCcC 
 
 ccogrr 
 
 ccotCTc 
 
 CCCCC ( 
 
 cccirc 
 cco:c 
 
 CCC 
 
 C(C 
 
 CC«