Thompson

;

I

T5

TRIUMPH OF CHRISTIANITY.

LONDON :
OILPKRT & RIVINGTON, PRINTERS,
£T. John's square.

A TRIUMPH OF CHRISTIANITY;

or, a

FEW OBSERVATIONS

UPON THE

DISCONTINUANCE

ll

THE TRACTS FOR THE TIMES,"

WITH ESPECIAL REFERENCE TO
THE PAPISTICAL TENDENCY OF SOME PROCEEDINGS RESULTING
FROM THEIR PUBLICATION.

RY THE REV.

EDWARD THOMPSON, M.A.
MINISTER OF CHARLOTTE CHAPEL, PIMLICO,
AND RECTOR OF KEYWORTH, NOTTINGHAMSHIRE.

" If any man speak, let him speak as the oracles of God ; if any man minister, let him
do it as ofthe ability which God giveth." — I Pet. iv. 11.

LONDON:
HATCHARD & SON, PICCADILLY.
1841.

PREFACE.

It may be considered an unwise act, in this case,
for me to place my name to a publication, which
must inevitably cause the severe censure of those,
to whom it especially refers. But I prefer to act
the open part, rather than attempt to stab, as it
were, in the dark. I had rather endure any animo
sity or party feeling, which may be entertained
against myself, than run the risk of other men,
on my account, being visited by the severe
acumen of criticism. Having also been accused
through the means of the public press, of holding
the very doctrines and principles which I have in
the following pages repudiated (simply because I
have advocated Episcopacy and preached up its
divine authority, preferring the old and well tried

VI

paths of Orthodoxy, to those new ones, which
tradition has devised, and so suddenly induced
the unstable to follow), I am glad of this oppor
tunity to deny, through the same means, so un
founded and unwarranted a charge.

TRIUMPH OF CHRISTIANITY,

Most heartily do I congratulate the public, that, by
the advice of the Bishop of Oxford, the Tracts for
the Times are to be discontinued ! But why, it may
be asked, should I, an humble individual, come forth
in the hour of victory to offer my congratulations ?
My answer is simply, because I was among the first,
if not the very first, who ventured to use means to
show, that the inevitable tendency of those Tracts
was papistical.
Were I convinced that the evil resulting from
the publication of the Tracts would die with the
series, I would not venture to write one syllable
respecting them; but I believe, upou authority,
that the authors of the Tracts intend to continue
their writings, and to exercise their energies so long
as they can find converts or readers. With this
assurance and conviction, I venture more boldly

8

upon the few observations, which I feel myself
bound to make respecting them.
When the Tracts first appeared, the Bishop of Ox
ford, it was said, gave countenance to their produc
tion : this fact at once encouraged the work, and
it proceeded with gradual success. An apology how
ever, may be urged by the Bishop, that the object
of the Tracts was to uphold Episcopacy. My answer
to this is, that had the authors of the Tracts confined
themselves to that point, no mischief, or agitation, or
party would have arisen in the Church. It was
doubtless very good generalship on the part of these
gentlemen to endeavour, upon the first throw off, to
secure the good opinion of the Bishops, by preserving
the authority of their order, that they might retire
under their protection, whenever the critic's eye, or
the world's censure, should attempt to beat them off
from their purpose. For a time their good tact was
remarkably visible, and all went on satisfactorily,
and crowds of our orthodox divines adopted their
sentiments, and laboured to add proselytes to their
cause ; until, growing bold in the undertaking,
they outstepped the pale of the English Church,
and approached that of Rome. It was then,
that many of the Prelates, like faithful watch
men, ascertained the dangerous effects and the
ulterior object of their productions, and at once de
nounced them, by cautioning their clergy against

9

their pernicious tendency, and at last the Bishop of
Oxford, whether or not in consequence of the ex
pressed sense of the hebdomadal board, I will not
determine, recommended a discontinuance of these
agitating productions. Mr. Newman had no alter
native but to obey, for his publications would in
stantly have borne witness against him, had he
refused to desist. Yet we might almost be inclined
to consider his Lordship's recommendation, and Mr.
Newman's assent quite nugatory, if the same prin
ciples and the same doctrines are to be propounded
in different forms ; more especially as a second edi
tion of Tract No. 90 is announced — announced
too after the Bishop of Oxford considered it ob
jectionable, and recommended the discontinuance
of the series. It is not for me to call upon his
Lordship, but I may be allowed to express a
hope, that what he has begun, he will manfully
and conscientiously terminate ; that he will not con
fine his care to the Tracts alone, but direct it to any
work or works, which may succeed them, and be
come the instrument of remedying, as far as possible,
the evils, which have arisen in his diocese, and
thence have spread over the kingdom, and of
healing the dangerous divisions which they have
made in the Church. Every true friend of the Esta
blishment must acknowledge, that had the Bishop of
Oxford exerted his authority and watchfulness, or

10

even made his late recommendation when the public
press first directed his attention to the series, much
of the agitation would have been averted ; but it is
not too late, even at this hour, to take active mea
sures against the groAving evil.
In these pages I do not profess to enter into a
critical examination of the matter which the authors
of the Tracts have published, in illustration of the
Primitive Church ; nor do I, upon this occasion, sub
mit the appeal to what has been called primitive
tradition to its proper ordeal. Let those who desire
such things seek them elsewhere.
My object is to congratulate the public upon the
discontinuance of the Tracts; more happy should
I be to congratulate them, that the writers had en
tirely ceased from labours .of this description, and
that they were prepared openly to recant the dan
gerous opinions, which they have promulgated. If
they would so far set aside theory as to reflect, that
they have disciples, and many of them very young
and very little exercised in theological criticism, who
grasp at all that they advance, and, whether capable
or incapable of examination for themselves, propose
to others the like tenets, though perhaps garbled and
mutilated, — I feel confident, from the character of
these authors, that they would instantly revise their
Tracts, and openly avow that which they could not
substantiate by Scripture. By this test much of the
7

11

straw and stubble would be removed, and much good
might result from the labour. I speak thus because,
after due examination, T am convinced, that many
parts of the Tracts cannot bear the test of Scrip
ture. There can be no mistake, in this assertion,
that whatever in theology cannot be svhstantiated
by the Bible, should be instantly rejected as worth
less. But I must at once touch upon the circumstances
connected with the Tracts for the Times.
The following are some of the objectionable tenets
which have been considered as the most prominent
of those held by the authors, and especially by their
disciples. 1. That they consider the authority of the Church superior to
that of the Sovereign, or the State, and consequently, the legis
lature has no right to interfere in ecclesiastical matters.
2. That they observe, with extraordinary reverence, many ex
ternal and obsolete forms.
3. That they attach greater importance to fasts than to the
Sabbath. 4. That they deny the right of the common people to read
the Scriptures, unless they first read the Common Prayer-
book, and thus appear to set the Prayer-book above the
Bible. 5. That they set up tradition as a sure and infallible guide in
all matters of religion, and view the inspired volume as only to
be interpreted by it.

12

6. That they regard the Virgin Mary, in one sense, divine, and
consequently worthy of worship '.
7. That they maintain that departed saints are to be prayed
to, and that prayers for the dead should be offered.
8. That they regard all other Christians who think differently
to themselves with an uncharitable eye, and rank the Church of
Rorae above them.
9. That they have erroneous opinions respecting the Sacrament
of Baptism.10. That they consider it objectionable to administer the
sacrament of the Lord's Supper on Good Friday ".

' One of the most strenuous of the party affirms that the
blessed Virgin Mary need have made no offering, as requiring no
purification, calling her the Mother of God.
It is hardly to be believed that the following hymn came frora
the pen of a Clergyraan of the Church of England.
" Ave Maria ! Mother bless'd !
To whom, caressing and caress'd.
Clings the eternal Child ;
Favour'd beyond archangel's dream.
When first on thee, with tend'rest gleam.
Thy new-born Saviour smiled.
Ave Maria ! Thou, whose name
All but adoring Love raay claim,
Yet raay we reach thy shrine ;
For He, thy Son and Saviour, vows
To crown all lowly lofty brows
With love and joy like thine."
^ That sound theologian. Bishop Porteus, speaking of the reli
gious observances of Good Friday, thus says : — -" This day affords

13

11. That they think it necessary to mix water with the sacra
mental wine.
12. That they hold the ancient liturgies in greater reverence
than our Communion Service, and have modified for use parts of
the Roman Breviary.
13. That they prefer reading the prayers kneeling before the
altar, consequently turning their backs to the congregation, to
reading them from the desk.
14. That they inculcate reserve in religious comraunications,
and would forbid discussions on the doctrine of the atonement.
15. That they, in fact, reduce the Christian religion to a routine
of ordinances and mortifications contrary to its spirit, and make
the Scriptures a book whose seal can only be opened by tradition.
From these statements, I will at once proceed to
the circumstances which gave rise to the indefatigable
exertion ofthe Authors ofthe Tracts.
At the time when agitation without and dissension
within were threatening the subversion of our Zion,
a host of men arose, doubtless with the very best in
tentions, to quell the animosity that indicated cer
tainly, from the very strength and power of its mem
bers, the most alarming consequences. These men
were called Tractarians, Puseyites, Church of England
a good opportunity of entreating pardon through the merits of our
Redeemer, and of pleading those merits before God in the Holy
Sacrament of the Lord's Supper, which being intended to com
memorate the sufferings of Christ, can never be more properly
received than on the very day when those sufferings are supposed
to h.-ive happened."

14
men, quoad the emoluments, but not the principles, and
some ventured to designate them as Papists in dis
guise ', heaping on them other opprobrious names, on
account of their zeal and extraordinary energies and
self-denials. Three reasons were also given for the cause of the
great excitement that the Authors of the Tracts had
created in the theological world. By some, it was
said, that their object was to create a movement, and
thus to secure themselves the certainty of prefer
ment ; by others, that their object was simply to
oppose the evangelical party * ; and by others again,
that their object was gradually to introduce Roman
ism within the pale of the Church of England. For
some of these charges, Mr. Froude's Remains, certain
passages in the Tracts themselves, and innovations
on the customary mode of performing public worship,
gave a strong plea ; and it must equally be admitted,
that the motive of the undertaking was not in unison
with the manner in which it was conducted. Some

' Mr. Froude, in his Remains, avows his hatred to the Reforma
tion and the Reformers, and declares, that " the Reformation was
a limb badly set ; it must be broken again, in order to be righted ;''
and talks about our trumpery principles as to Scripture being
the sole rule in fundamentals.
* It does not follow, because men do not approve of the
tenets and principles of the Authors of the Tracts, that conse
quently they belong to other parties, which unfortunately exist
within the Establishment,

15

of the charges, however, in my opinion, are nothing
less than a libel upon the characters and intentions
of some of the Authors ; and many of their opinions,
and the object of many of their labours, may be re
ferred to a somewhat undue veneration to the dicta
of the Fathers. I am confident that I am correct in
vindicating the integrity of their intentions (neverthe
less a wide door for schism is opened), and in affirming,
that there has been more danger in the disciples than
in the masters ; in which idea I have been confirmed,
by witnessing in some of our Churches, especially un
der the ministration of the younger clergy, external
approaches to Romanism, which were contrary to the
canons, and in every respect reprehensible. This
allegation also has received still greater confirmation
from the fact, that several of them have been called
to account, and most justly so, by their superiors, as
many of the Bishops can attest.
The truth has been, that the discussions and re
searches in the Tracts have become the groundwork
of a far more extensive practice than the writers
seem to have intended ; and that many of those, who
addicted themselves to this new school in the Church,
wanting the learning and critical acumen of its mas
ters have branched out into extravagances and theo
ries, which were little short of Popery. Their faults
and vagaries became imputed to the Tract-writers.
Viewing thus the question in its just light, we are

If)

on the one hand bound to fix the blame where it is
really due, and on the other to oppose the tendency
of the practices, which some have sought to introduce.
For what value, I ask, are we to put upon the ortho
doxy of the Church of England, if, when we enter
the house of God, we find it disgraced by symbols,
and crosses, and pictures, and lighted candles, and
various devices, the meaning of which is only known
to the officiating clergyman ? Do not the candles
and the other outward forms of godliness speak in an
unknown tongue to the people, who should be taught
in such legible characters, that he that runneth might
read ? Are not the thoughts instantly turned upon
the Roman Catholic Churches, in which every out
ward form and attraction constitute so much of
the service to God ? And what means the alteration
of the shape of the surplice, emblematic of purity,
but an approach to those corruptions which were
shaken off so strenuously and valiantly by the mar
tyrs of old ? What means the wearing of the cross
at the altar, if it be not to invite the poor to fall
down and worship the mere wood ? As a Protestant
(and I ara not ashamed of the name, but I glory in
it), I must protest as long as my hand can write, and
my tongue can speak, against such alarming inno
vations. It has been considered, that ]\Ir. Newman has
acted a most manly part in announcing the discon-

17

tinuance of the series of Tracts. How, I ask, could
he do otherwise, than bow before the advice of his
Diocesan ? It would have been to have questioned
the sincerity of his work, had he acted otherwise.
But, I ask, will he discontinue the other publications
under his superintendence, which speak the same
tenets and principles as the Tracts do themselves,
and recommend his disciples to do the same ? Will
he and his party declare, as openly as they have
done in the one case, that they will not again
offend the orthodoxy of the Church, by striking
out a new plan for circulating their truly objection
able practices? Could we ensure this, we might
then further congratulate ourselves, that the vio
lence within the Establishment had, in a measure,
ceased. However painful it is, we must look to the
cause, when we see the effect ; therefore, with the
greatest possible respect for these gentlemen, and with
the greatest admiration of their profound learning, I
am compelled to assert, that all the departure from
the principles of the Reformation, which with inno
vating strides has entered the Church, and disturbed
its peace, is imputable to their writings. They must
have already seen how their theory of the primitive
doctrines of the Church has worked, and have seen
sufficient to prove, that it has given rise to a schism.
It is not my present purpose to discuss whether
they are correct in their assertions, — and less so,
B

18

because the assertions have been elsewhere disproved,
— but to urge on them the important consideration,
that they are laying waste the Lord's Vineyard, and,
by destroying the unanimity of its guardians, ex
posing it to the spoiling hand of its enemies. A
discontinuance of their proceedings may be like
plucking out the right eye or cutting off the right
arm ; but it is a duty that they owe to that Church,
which they have professed to defend. Yes, as an
humble individual, but not on that account less jea
lous of the orthodoxy of the Establishment, I ask
them to resign the leadership of that, which cannot,
to use the mildest expression, be called otherwise
than a party in the Church °. It might be supposed,
that the very fact of their discontinuing their Tracts,
in a measure proves that they have already ob
served their evil tendency ; and that having also
observed a tottering in their principles, they, on the
first hint, abandoned their undertaking. But the re«
publication of the 90 th Tract, and the avowed inten
tion of exercising their labours, in other ways, take
from us even this charitable hope.
That there is still danger in the proceedings of the
Authors, may be contemplated from the fact of their
being men of wealth, consequently no pecuniary con
sideration can operate with them — from the enor-
' See a Speech partly delivered by the Rev. Dr. Hook, at the
Leeds District Society for Promoting Christian Knowledge.

19

mous sale of their publications, thus encouraging
their future exertions — and from the many, who
have joined in their train, and paid almost homage
and adoration to their writings, thus meeting with
the greatest of all encouragements, which few men
in their great desire of ambition can resist. But
after all, if their writings will not bear the test of
Scripture, upon what authority, as professed mem
bers of the Church, do they proceed, especially as all
things necessary for our salvation are therein con
tained? What will avail the discontinuance of one
series, if the evil be continued in others ? The ques
tion has ceased to be, whether the evil has or has
not gone forth? but how, having gone forth, it can
be stayed ? The root of the evil has been the undue
exaltation of tradition, which will often be found in
the pages of the various Fathers, so vague and so
contradictory, and withal so plentiful, as to give a
colouring for almost any theory; and it must be
remembered, that by the help of traditions the
Papists find a sanction for their idolatries and other
extravagant observances. Traditions have ever been
the means, by which the fallacies of man have been
set up against the standard of God. The Jews used
them in their endeavours to render the word of God
of none effect by them; heretics have distorted the
Scriptures by them, and the Roman Catholics, by
their aid, have instituted practices and observances
B 2

20

in palpable opposition to the words of inspiration.
And who can tell to what purpose they may yet be
applied ? or limit their consequences, if once deemed
necessary to salvation? We must never attempt
to throw out of sight, that the Fathers themselves
were fallible, and therefore just as likely to err as
any man of this generation. Why, then, should
their writings be regarded with such extraordinary
veneration ? And why should tradition, which
before has conducted the Church to Popery, be so
highly esteemed at a time when Popery is so much
to be dreaded ?
That consequences resulting from the publication
of the Tracts for the Times have grievously been felt
in the religious community, cannot fairly be denied ;
and the greatest argument in proof of the evil, is
the fact of the encouragement and approbation,
which the authors have received from the Roman
Catholics themselves. These people have considered
that the authors of the Tracts are not only gradually
coming over to the Church of Rome, but are actually
doing the work of the Roman Catholic priests ^ It
is believed, and I hope that there is some authority
for the fact, that Dr. Pusey and JMr. Newman con
sider themselves, that the enthusiasm of their disci
ples has already gone too far effectually to advance
° See Dr. Wiseman's publications.

21

their cause. But who, I candidly ask, is answerable
for their conduct ? If the key-stone of the building be
misplaced, and the structure advances out of all the
rules of architecture, who is accountable ? If the
stream be wrongly conducted, is not the vehicle, not
the water that follows its directed course, in fault ?
It is indeed lamentable to observe in the theo
logical world, the departure of men from the
orthodoxy of the Church. It is a fearful sight to
witness the actions of men, which formerly tended
to secure the admiration of the world, and the glory
of a benign Deity, rushing from the straight path of
duty, and endeavouring, by some mighty effort, to
exceed the level of distinction. But such is the
truth. Some popular preachers of the Metropolis
are not contented with their share of renown, but
must attempt, by an unusual course of conduct, and
by the revivification of obsolete customs and cere
monies, not proved to have belonged to the Apostolic
times, to raise themselves still higher in the scale of
public applause ; and the old orthodox parish priest,
moved on by ambition and a name, has become rest
less in his sphere of duty, and ventures to point out
to men a new path to the invisible abode of Jehovah !
Surely the clerical life affords sufficient scope for
these men to distinguish themselves, and to heap up
their dear popularity, without agitating the minds or
tearing the consciences of their respective hearers.
3

22

There is a vast field open to the ambitious man, if
he follow the good old ways, without disorganising or
distorting the truth, or endeavouring to raise human
tradition up to the standard of inspired Scripture.
It is an alarming fact, that the tenets and princi
ples contained in the Tracts have got into our Pul
pits, and already made advances in the Senate. But
it must be allowed, that Christianity has gained a
signal victory, in the fact that this open violence
against the Church is to be discontinued.
It is a fearful event, that men holding high situa
tions in the Church, resident in an University devoted
to the instruction of youth, should lay themselves
open to the charge of having caused divisions in that
Church ; and that they should have given examples
and precedents to others, who might at any future
time harass our Zion with their innovations : nor is
it a little unworthy to cavil respecting the hebdoma
dal board, which noticed the 90th Tract, as if it
were distinct from the judgment of the university.
But the boldness is unparalleled, which nerves them,
after the episcopal censure, to propagate in another
form the principles which have already created so
much dissatisfaction in the breasts of the wisest and
most orthodox of men. We might ask, if it be not
Jesuitical to promise the discontinuance of the Tracts,
if the doctrines of the Tracts are still to be advocated
in another way ? There are in the theological world.

23

men equally distinguished, equally zealous, and
equally learned as the authors of the Tracts for the
Times ; and I do hope that these will come forward at
this critical juncture, and give another decided blow
upon that, which has already fallen, and thus extinguish
all divisions, which, alas ! have too long threatened
a continued agitation in the Church ; and that, ere
long, by this necessary counteraction, and the help of
the Almighty, without whom nothing can prevail or
flourish, peace and harmony and good will towards
men will be the predominant qualifications of every
man who loves his God, his Country, and his
Queen.

THE END.

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