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The extracts given in the following pages are so
unlike what we are accustomed to read in the works
of Protestant writers, and so like, on the other hand,
what is found in those of Roman Catholics, that it
may naturally be asked whether it is seriously meant
by the compiler of them to impute Popish error to
their authors. Such then is not his intention. It
is probable their object in inditing such passages
has been to resist Ultra-Protestant principles. Per
haps they have even persuaded themselves that
they were most effectually resisting the encroach
ments of the Church of Rome by reviving a more
loyal and respectful veneration for the Church and
the sacraments, and primitive antiquity. But how-
fiver laudable their profession and design, — is their
a2

judgment to be trusted ? Have they been duly
cautious ? Are they safe guides to a Protestant
public ? Is an author to be censured as undervaluing
antiquity, or the sacraments, or the authority
of the Church, by such writers as these ? Does it
follow that he must be heterodox, because he does
not agree with them and their teaching ? And yet
these are the persons who are endeavouring to give
the law of orthodoxy to the University ! These
are the persons, who, on the strength of their au
thority, invite the country clergy, by pamphlets and
circulars, to a general rising in support of their
peculiar views ; who have been exerting every
nerve to carry, by numbers and clamour, a vote of
condemnation on the opinions of a writer who differs
from them. These are the persons who would shut
up all free discussion and inquiry in the placets of
a majority affirming their decrees ! Such a pro
ceeding, indeed, may be yery consistent conduct in
such persons. No doubt, it may be " painful" to
them : no doubt, they may apprehend " danger."
But the question recurs — are these persons to be
trusted ? Are they judicious? Are they safe guides 1
I.- — On the Omissions of the Church of England.
" How miserably contrasted are we with the One Holy
Apostolic Church of old, which, ' serving with one consent,'
spoke ' a pure language ! ' And now that Rome has added,
and we have omitted, in the catalogue of sacred doctrines,

what is left to us but to turn our eyes sorrowfully and
reverently to those ancient times, and with Bishop Ken,
make it our profession to live and ' die in the faith of the
Catholic Church, before the division of the East and West ? ' "
— Tracts for the Times, Vo\. II.— Records of the Church,
No. 25, p. 11. Note.
What, then, have we " omitted in the catalogue
of sacred doctrines 1" Will the following passage
supply an answer ?
" 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 insensible, however consistently
pious and believing in their past lives, was a superstition ? —
and yet both practices have the sanction of primitive usage."
— Tracts, Vol. II. Advertisement, p. vi.
Or are prayers for the dead improperly omitted
in our liturgies ? or does our communion service
stop short of the truth ? For,
" All the ancient liturgies now existing, or which can be
proved ever to have existed, .... contain a prayer (which
has been excluded from the English Ritual) ' for the rest and
peace of all those who have departed this life in God's faith
and fear.' "
And again —
" On a comparison of the different forms of oblation and
consecration, it will be seen that in each of the four original
liturgies, the Eucharist is regarded as a mystery and as a
sacrifice." E.g. in " The Roman Form, translated from a missal
now in use in the Church of Rome. — ' We offer unto thy

6
glorious Majesty, of thine own gifts and presents, a pure
Host, a holy Host, an immaculate Host,' &c."
" The Oriental Form. — ' We sinners offer unto thee,
O Lord, this tremendous and unbloody sacrifice,' &c."
" The Egyptian Form. — ' Sanctify and thoroughly
consecrate them : making the bread the body, and the cup
the blood,' &c."
" The Gallican Form. — * Sanctify these Hosts, &c. . . .
that they may confer eternal life and an everlasting kingdom
on us who are going to eat and drink of them in the trans
formation of- the body and blood of our Lord Jesus Christ,
thine only-begotten Son.' "
" Such is the view taken of the consecration and oblation
of the eucharist, in the four independent Christian liturgies.
It is well worth the consideration of such Protestant bodies
as have rejected the ancient forms.
" Further information may be found respecting these
remarkable documents in the valuable works, already quoted,
of Dr. Brett and Mr. Palmer. It is, however, much to be
wished, that correct editions of the original documents were
in the hands of every one. It may perhaps be said, without
exaggeration, that next to the Holy Scriptures they possess
the greatest claim on our veneration and study." — Tracts,
Vol. II. No. 63, pp. 7, 9—16.
But that some have already profited by the study
of these remarkable documents may sufficiently
appear by the following passage : —
"Then you will honour us [the 'inferior ministers,' as
distinguished from the bishops, 'the representatives of
Christ,'] with a purer honour than you do now ; namely, as
those who are entrusted with the keys.of heaven arid hell, as
the heralds of mercy, as the denouncers of woe to wicked

men, as entrusted with the awful and mysterious gift of
making the bread and wine Christ's body and blood." —
Tracts, Vol. I. No. 10, p. 4.
II. — Contemplative Character of Christian
Doctrine asserted.
What, again, shall we think of persons as judges
of others, who regard some of the Christian doc
trines as fitted rather for contemplative minds than
for the vulgar ?
"It has been fashionable then, for instance, to insist
upon the practical character of Christianity, the influential
nature of its doctrines, the persuasiveness of its motives, &c.
This does not necessarily involve the disbelief of such
parts as are not obviously practical ; but it tends directly
thereto. Such doctrines become a burthen unto man, so
soon as he sets himself to form a system into which they
refuse to be brought : he cannot any longer maintain them,
without violence, on the same ground whereupon he defends
the rest. Then he strains some truths, or rather degrades
them, (as when the divinity of our Lord is insisted upon,
only, as heightening the greatness of our redemption,) and
so virtually obliterates whatever of that truth cannot be
compressed within the compass of this so-called practical
application : other truths, which belong to reverential con
templation rather, and are not fitted for every-day impulse
upon a mixed multitude, are rudely laid aside, as abstract
or unpractical." — Pusey s Theol. Statements, &c. pp.xv. xvi.
Or take another writer, who slides almost into
the language of Epicurean theology : —
" And since this everlasting and unchangeable quiescence
is the simplest and truest notion we can obtain of the Deity,

8
it seems to follow that, strictly speaking, all those so-called
economies or dispensations, which display his character in
action, are but condescensions to the infirmity and pecu
liarity of our minds, shadowy representations of realities
which are incomprehensible to creatures such as ourselves,
who estimate every thing by the rule of association and
arrangement, by the notion of a purpose and plan, object
and means, parts and whole." — Newman's Avians, p. 83.
Or take the following, which inculcates a reser
vation of Christian truths: —
" If the early Church regarded the very knowledge of
the truth as a fearful privilege, much more did it regard that
truth itself as glorious and awful; and scarcely conversing
about it to her children, shrunk from the impiety of sub
jecting it to the hard gaze of the multitude 
Then, they would scarcely express in writing, what is now
not only preached to the mixed crowds who frequent our
churches, but circulated in print among all ranks and
classes of the unclean and the profane, and pressed upon all
who choose to purchase it  This is the apology
which the author of the present work, as far as it is worth
while to notice himself, offers to all sober-minded and
zealous Christians, for venturing to exhibit publicly the
great evangelical doctrines, not indeed in the medium of
controversy or proof, (which would be a still more humili
ating office,) but in an historical and explanatory form.
And he earnestly trusts, that, while doing so, he may be
betrayed into no familiarity or extravagance of expression,
cautiously lowering the truth, and (as it were) wrapping it
in reverend language, and so depositing it in its due resting
place, which is the Christian's heart ; guiltless of those un
utterable profanations with which a scrutinizing infidelity
wounds and lacerates it." — Newman's Avium, pp.150 — 152.

Ill — The Scriptures.
" No prophet ends his subject : his brethren after him
renew, enlarge, transfigure, or reconstruct it ; so that the
Bible, though various in its parts, forms a whole, grounded
on a few distinct doctrinal principles discernible throughout
it; and is in consequence, though intelligible in its general
drift, yet obscure in its text ; and even tempts the student
to a lax and disrespectful interpretation of it." — Ibid.
pp. 64, 65.
" Moreover, Scripture assigns the same uses to this
allegorical style, which were contemplated by the Fathers,
when they made it subservient to the disciplina arcani;
viz. those of trying the earnestness and patience of inquirers,
discriminating between the proud and the humble, and
conveying instruction to believers, and that in the most
permanently impressive manner, without the world's catching
its meaning. Our Lord's remarks on the design of his own
parables is a sufficient evidence of this intention.
" Thus there seemed every encouragement, from the
structure of the sacred volume, from the apparent causes
which led to that structure, and from the purposes to which
it was applied by its divine Author, to induce the Alex
andrians to use its text as the instrument of an allegorical
teaching." — Newmans Arians, pp. 65, 66.
"The whole Bible is, like the whole of nature, one great
parable." — Sewell's Thoughts on Subscription, p. 24.
" Our animal frames are sufficiently multifarious in their
uses. But compared with the Bible they are simplicity
itself. " To fulfil all these various purposes, the whole structure
of the Bible is built upon contradictions."— Ibid. p. 26.
" Here, again, is strikingly instanced the unfitness of
books, compared with private communication, for the pur-

10
poses of religious instruction ; levelling the distinctions of
mind and temper by the formality of the written character,
and conveying each kind of knowledge the less perfectly,
in proportion as it is of a moral nature, and requires to be
treated with delicacy and discrimination." — Newman's
Avians, p. 152.
Scripture accordingly would appear to be a less
perfect vehicle of Truth than oral Tradition.
" And thus much on the importance of Creeds to tran
quillize the mind; the text of Scripture being addressed
principally to the affections, and though definite according
to the criterion of practical influence, vague and incomplete
in the judgment of the intellect.
"Nor, in the next place, is an assent to the text of Scrip
ture sufficient for the purposes of Christian fellowship. As
the sacred text was not intended to satisfy! the intellect,
neither was it given as a test of the religious temper which it
forms, and of which it is an expression." — Ibid. pp. 161,162.
IV. — Tradition.
"In corroboration of this remark, let it be observed, that
there seems to have been in the Church a traditionary
explanation of these historical types, derived from the
Apostles, but kept among the secret doctrines, as being
dangerous to the majority of hearers ; and certainly St. Paul,
in the Epistle to the Hebrews, affords us an instance of such
a tradition, both as existing and as secret, (even though it
be shown to be of Jewish origin,) when first checking
himself and questioning his brethren's faith, he communi
cates, not without hesitation, the evangelical scope of the
account of Melchisedec, as introduced into the book of
Genesis." — Newman's Avians, pp. 68, 69.

11
" In what sense can it be said, that there is any connexion
between Paganism and Christianity so real as to warrant
the preacher of the latter to conciliate idolaters by allusion
to it? St. Paul evidently connects the true religion with the
existing systems which he laboured to supplant in Acts xvii.
and his example is a sufficient guide to missionaries now,
and a full justification of the line of conduct pursued by the
Alexandrians, in the instances similar to it ; but are we able
to account for his conduct, and ascertain the principle by
which it was regulated ? I think we can ; and the exhibition
of it will set before the reader another doctrine of the
Alexandrian school, which it is much to our purpose to
understand, and which I shall call the divinity of Tradi
tionary Religion." — Ibid. pp. 87, 88.
" This vague and unconnected family of religious truths,
originally from God, but sojourning without the sanction of
miracle, or a definite home, as pilgrims up and down the
world, and discernible and separable from the corrupt
legends with which they are mixed, by the spiritual mind
alone, may be called the dispensation of Paganism, after
the example of the learned father already appealed to.* " —
Ibid. p. 89.
" I have already observed, that the knowledge of the
Christian mysteries was, in those times, accounted as a
pvivilege, to be eagerly coveted. It was not likely, then,
that reception of them would be accounted a test; which
implies a concession on the part on the recipient, not an
advantage. The idea of disbelieving, or criticising the
great doctrines of the faith, from the nature of the case,
would scarcely occur to the primitive Christians. These
doctrines were the subject of an Apostolical Tradition ; they
" * Clement says, ri\v (/>iKoao(j> lav"EXXriatv ola&aOqKjj votKilav
hSvadat, vnofiadpav ovaav rrjc Kara Xpiorov <jii\ooo<piar. Strom.
vi. p. 648." — Newman's Arians, p. 89. Note.

12
were the very truths which had been lately revealed to
mankind. They had been committed to the Church's keep
ing, and were dispensed by her to those who sought them,
as a favour. They were facts, not opinions." — Newman's
Avians, pp. 147, 148.
" We have some difficulty in putting ourselves into the
situation of Christians in those times, from the circumstance
that the Holy Scriptures are now our sole means of satisfying
ourselves on points of doctrine. Thus, every one who comes
to the Church considers himself entitled to judge and decide
individually upon its creed. But in the primitive age, the
Apostolical Tradition, i. e. the creed, was practically the
chief source of instruction, especially considering the ob
scurities of Scripture ; and being withdrawn from public
view, it could not be subjected to the degradation of a com
parison, on the part of inquirers and half-christians, with
those written documents which are vouchsafed to us from
the same inspired authorities. As for the baptized and in
corporate members of the Church, they of course had the
privilege of comparing the written and the oral tradition,
and might exercise it as profitably as that of comparing and
harmonising Scripture with itself. But before baptism, the
systematic knowledge was withheld ; and without it, Scrip
ture, instead of being the source of instruction on the
doctrines of the Trinity and Incarnation, was scarcely more
than a sealed book, needing an interpretation, amply and
powerfully as it served the purpose oipvoving the doctrines,
when they were once disclosed." — Ibid. pp. 148, 149.
" At the creation of the Church an authority of inspira
tion was raised up, to be orally consulted, and to be obeyed
in the testimony of miracles. This was withdrawn by de
grees ; and human authority, human so far as it is tried by
the same tests which are applied to it in other knowledge,
.yet divine in its apostolical tradition, was substituted as a
guide to the Bible. From this flow our grammars of religion,

13
our catechisms. From this also are derived our standard cor
rectives of error— our Articles."— Sewell's Thoughts on
Subscription, p. 24.
V — On the Nature and Use of Creeds and
Articles.
" If I avow my belief, that freedom from symbols and
articles is abstractedly the highest state of Christian com
munion, and the peculiar privilege of the primitive Church,
it is not from any tenderness towards that proud impatience
of control in which many exult, as in a virtue : but, first,
because technicality and formalism are, in their degree, in
evitable results of public confessions of faith ; and next,
because when confessions do not exist, the mysteries of
divine truth, instead of being exposed to the gaze of the
profane and uninstructed, are kept hidden in the bosom of
the Church far more faithfully than is otherwise possible,
and reserved by a private teaching, through the channel of
her ministers, as rewards in due measure and season for
those who are prepared to profit by them ; those, i. e. who
are diligently passing through the successive stages of faith
and obedience ; and thus, while the Church is not committed
to declarations, which, most true as they are, still are daily
wrested by infidels to their ruin; so, on the other hand,
much of that mischievous fanaticism is avoided which at
present abounds from the vanity of men, who think that they
can explain the sublime doctrines and exuberant promises of
the gospel, before they have yet learned to know themselves,
and to discern the holiness of God, under the preparatory
discipline of the law and of natural religion." — Newmans
Avians, p. 41, 42.
Let us hear another writer on this point : —
" There are some things in our creeds and articles too
much associated in our minds with scholastic follies and
extinct errors : some things which seem obsolete, and

14
certainly some imperativeness of tone, which may offend the
pride of our reason, and even seem at times to detract from
our reverence for the Bible." — Sewell's Thoughts on Sub-
¦s crip tion, p. 21.
And yet this same writer soon after asserts the
inspiration of the Articles ; and goes so far as to
ascribe also a like value to all creeds, confessions,
formularies of doctrine, and summaries of Christian
education, from all bodies of Christians.
" We may add, from the assurance of God, that his own
Inspiration was not wanting. But these are not perhaps
days when the direct abiding presence of God's Holy Spirit
upon earth in the heart of his Church can be spoken of,
without risking irreverence, or when common men know
enough of the past to understand how the lives and deaths
of the great framers of our Articles attested a super
natural assistance. But indeed not our own Articles only,
though they claim authority in a more high and especial
sense ; but all creeds, confessions, formularies of doctrine,
and summaries of Christian education, which come from
bodies of Christians, are valuable in the same manner. They
ought all to be maintained." — Ibid. p. 33.
He proceeds, accordingly, to place the Articles
of the Church on the same footing as the Bible.
"But the authority of the Church is embodied in its
Articles of faith, and therefore those Articles can no more be
dispensed with ; they are to be watched over with scarcely
less care ; they are as much an integral part of the Christian
dispensation as the Bible itself." — Ibid. p. 34.
" She [the University] lays formally in their hands the
two great foundations of their religion, the Bible and the
Articles: for the Bible is included in the Articles." — Ibid.
p,37.

15

VI — Doctrine of the Trinity.
" It is unquestionable that, from very early times, tradi
tions have been afloat through the world, attaching the
notion of a Trinity, in some sense or other, to the First
Cause." — Newman's Avians, p. 100.
" But very different was the influence of the ancient
theory of Plato, however originated, when it came in contact
with believers in the inspired records ; who at once discerned
in it that mysterious doctrine, brought out as if into bodily
shape and almost practical persuasiveness, which lay hid
under the angelic manifestations of the Law and the visions
of the Prophets."— Ibid. p. 102.
" Even after this Alexandrino-Judaic doctrine had been
corrected and completed by the inspired Apostles, St. Paul
and St. John, it did not lose its hold upon the Fathers of
the Christian Church, who could not but discern in the old
Scriptures, even more clearly than their predecessors, those
rudiments of the perfect truth which God's former revelations
concealed."— Ibid. pp. 103, 104.
" Let it be observed then, that, as regards the doctrine of
the Trinity, the mere text of Scripture is not calculated
either to satisfy the intellect or to ascertain the tempev of
those who profess to accept it as a rule of faith." — Ibid.
p. 158.
" Thus the systematic doctrine of the Trinity may be con
sidered as the shadow, projected for the contemplation of
the intellect, of the Object of scripturally-informed piety ; a
representation, economical ; necessarily imperfect, as being
exhibited in a foreign medium, and therefore involving ap
parent inconsistencies or mysteries ; given to the Church by
tradition contemporaneously with those apostolic writings,
which are addressed more directly to the heart ; kept in the
background in the infancy of Christianity, when faith and

16
obedience were vigorous, and brought forward at a time
when, reason being disproportionally developed, and aiming
at sovereignty in the province of religion, its presence
became necessary to expel an usurping idol from the house
of God." — Newmans Avians, pp. 159, 160.
VII. — Application of the Word Facts to Reli
gious Truths.
Let it be borne in mind that these writers, in
their late controversial papers and tracts, have
loiidly cried out against the application of this
term to the truths of Scripture.
" History is made the external garb of prophecy, and
persons and facts become the figures of heavenly things. I
need only refer, by way of instance, to the delineation of
Abraham as the type of the accepted worshipper of God ;
the history of the brazen serpent; the prophetical bearing
of the ' call of Israel out of Egypt ;' the personification of
the Church in the Apostolic Epistles as the reflected image
of Christ ; and, further, to the mystical import, interpreted
by our Lord himself, of the title of God as the God of the
Patriarchs. Above all other subjects, it need scarcely be
said, the likeness of the promised Mediator is conspicuous
throughout the sacred volume as in a picture ; moving along
the line of the history, in one or other of his destined offices,
the dispenser of blessings in Joseph, the inspired interpreter
of truth in Moses, the conqueror in Joshua, the active
preacher in Samuel, the suffering combatant in David, and
in Solomon the triumphant and glorious king." — Newman's
Avians, p. 65.
" These doctrines [the Christian mysteries] were the sub
ject of an Apostolical Tradition; they were the very truths

17
which had been lately revealed to mankind. They had been
committed to the Church's keeping, and were dispensed by
her to those who sought them, as a favour. They were facts,
not opinions." — Newman's Avians, p. 148.
" These observations, thus far, have been directed to those
men, and they are very numerous in the present day, who
cannot understand the utility of any thing like a creed of
facts as distinct from moral lessons."— Sewelts Thoughts
on Subscription, p. 17.
" So much for the importance of sound opinions and facts,
as distinct from moral precepts." — Ibid. p. 20.
" Thus the facts of a Trinity in unity, the perfect humanity
and perfect divinity of our Lord, predestination and free will,
faith and works, the fear of God and the love of God, man's
greatness and his meanness, the permission of evil, and yet
the prevalence of good, the omnipotence of grace, and yet
the necessity of self-exertion, the absence of merit, and yet
the distribution of rewards, the right of private judgment,
and the submission to authority ; — these and very many more
might be mentioned, as instances oi opposite poles, between
which the human heavt is constantly vibrating, till it settles
down into a fixed centre of moderation and adjustment." —
Ibid. p. 26.
VIII. — Treatment of Dissenters, Heretics, or
Sinners.
" No economy can be employed towards those who have
been once enlightened, and have fallen away. I wish to
speak explicitly on this subject, because there is a great deal
of that spurious charity among us, which would cultivate the
friendship of those who, in a Christian country, speak against
the Church or its creeds. Origen and others were not un
willing to be on a footing of intercourse with the heathen
philosophers of their day, in order, if it were possible, to
lead them into the truth ; but deliberate heretics and apostates,
those who had known the truth, and rejected it, were

18
objects of their abhorrence, and were avoided from the truest
charity to them. For what can be said to those who
already know all we have to say ? and how can we show our
fear for their souls, nay, and for our own stedfastness, ex
cept by a strong action? Thus Origen, when a youth,
could not be induced to attend the prayers of an heretic of
Antioch whom his patroness had adopted, fiSeXvTTonevog,
from a loathing, as he says, of heresy. And St. Austin
himself tells us, that while he was a Manichee, his own
mother would not eat at the same table with him in her
house, from her strong aversion to the blasphemies which
were the characteristic of his sect. And Scripture fully
sanctions this mode of acting by the severity with which
such unhappy men are spoken of, on the different occasions
when mention is made of them." — Newman's Avians,
pp. 94, 95.
" Now it has sometimes been said that the commands of
strenuous and stern service given to the Israelites, — for
instance, relative to their taking and keeping possession of
the promised land, — do not apply to us Christians. There
can be no doubt it is not our duty to take the sword and kill
the enemies of God, as the Jews were told to do ; ' Put up
again thy sword into his place,' are our Saviour's words to
St. Peter. So far, then, if this is what is meant by saying
that these commands do not apply to us, so far, doubtless,
it is clear they do not apply to us. But it does not hence
follow that the temper of mind which they pre-suppose and
foster is not required of us ; else, surely, the Jewish history
is no longer profitable for doctrine, for reproof, for correc
tion, for instruction in righteousness. St. Peter was blamed,
not for his zeal, but for his use of the sword." — Newman's
Pavoch. Sevm. vol. iii. p. 191.
" Next observe, this merciless temper, as profane people
would call it, but as well-instructed Christians say, this
godly zeal, was enjoined upon them under far more distressing
circumstances, viz. the transgressions of their own rela-

19
tions and friends  Now, doubtless, we at this day
are not to put men to death for idolatry ; but, doubtless
also, whatever temper of mind the fulfilment of this command
implied in the Jew, such, essentially, must be our temper of
mind, whatever else it may be also  Nor was the
severe temper under review a duty in the early ages of
Judaism only. . . . These are some, out of many instances,
which might be brought from the Jewish history, in proof
of the duty of strict and severe loyalty to God and his
revealed will ; and I here adduce them, first, to show that
the commands involving it could not, (their number and
variety are so great,) could not have related to a merely out
ward and ceremonial obedience, but must have wrought in
the Jews a certain temper of mind, pleasing to God, and
therefore necessary for us also to possess."* — Newman's
Paroch. Sevm. vol. iii. pp. 193 — 197.
" Thus a certain fire of zeal, showing itself, not by force
and blood, but as really and certainly as if it did, cutting
through natural feelings, neglecting self, preferring God's
glory to all things, firmly resisting sin, protesting against
* Compare with this the following passage of Bishop Butler: —
" Indeed there are some particular precepts in Scripture, given to
particular persons, requiring actions which would be immoral and
vicious, were it not for such precepts. But it is easy to see that
all these are of such a kind as that the precept changes the whole
nature of the case and of the action ; and both constitutes and
shows that not to be unjust or immoral, which, prior to the pre
cept, must have appeared and really have been so ; which may
well be, since none of these precepts are contrary to immutable
morality. If it were commanded to cultivate the principles, and
act from the spirit of treachery, ingratitude, cruelty, the com
mand would not alter the nature of the case, or of the action, in
any of these instances," &c.—Anal. pt. ii. ch. 3. See also Graves'
Lectures on the Pentateuch, pt. iii. Lect. 1 . Mr. Newman would not
have the particular act imitated, but he would have the Christian
adopt the spirit of the act, and convert it into a general principle.
B2

20
sinners, and steadily contemplating their punishment, is a
duty in all creatures of God, a duty in the case of Christians
in the midst of all that excellent overflowing charity which
is the highest gospel grace, and the fulfilling of the second
table of the law." — Newman's Paroch. Serm. vol. iii.
pp. 199, 200.
" We hate sinners, by putting them out of our sight as if
they were not, by annihilating them in our affections. And
this we must do, even in the case of our friends and rela
tions, if God requires it. But in no case are we to allow.
ourselves in resentment or malice." — Ibid. p. 201.
" Next, it is quite compatible with the most earnest zeal,
to offer kind offices to God's enemies when in distress. I do
not say that a denial of these offices may not be a duty ordi
narily ; for it is our duty, as St. John tells us in his second
Epistle, not even to receive them into our houses." — Ibid.
pp. 201, 202.
" The Psalmist speaks in this spirit, when, after praying
to God ' to persecute ' the ungodly ' with his tempest,' he
adds, ' fill their faces with shame, that they may seek thy
name, O Lord.' "—Ibid. p. 202.
" Doubtless, while these servants of God [the people who
fought against Sihon, and those who took Jericho, and
Samuel who sent Saul to slay in Amalek, and David ' who
had a fiery zeal, so as even to consume him,'] executed his
judgments, they still could bend in pity and in hope over
the young and old whom they slew with the sword, — severely
merciful; — an unspeakable trial, doubtless, of faith and
self-mastery, and requiring a very exalted and refined spirit.
successfully to undergo." — Ibid. p. 203.
" Shall we be perversely persuaded by the appearance of
amiableness or kindness in those whom God's word bids us
depart from as heretics, or profligate livers, or troublers
of the Church ?  O that there was in us this high
temper of mingled austerity and love ! Barely do we con
ceive of severity by itself, and of kindness by itself; but

21
who unites them ? We think we cannot be kind without
ceasing to be severe. . . . What a state we are in, when any
one who speaks the plain threats of our Lord and his Apostles
against sinners, or ventures to defend the anathemas of his
Church, is thought unfeeling rather than merciful; when
they who separate from the irreligious world are blamed as
fanciful and extravagant, and those who confess the truth,
as it is in Jesus, are said to be bitter, hot of head, and
intemperate ! Yet, with God's grace, with the history of
the Old Testament before us, and the fearful recompense to
warn us which came upon backsliding Israel, we, the Minis
ters of Christ, dare not keep silence amid this great error." —
Newman's Pavoch. Sevm. vol. iii. pp. 204, 205.
How extensively the term " sinners" is meant to
extend, may be seen from the following. It must
be recollected that these sentiments flow from " the
mild Author of the Elucidations," as he is termed
in one of Professor Pusey 's pamphlets :— the
" mild " author !
" There is not a dissenter living, but, inasmuch and so far
as he dissents, is in a sin," &c. — Ibid. p. 220.
IX. — Commenting on Scripture, and Method
of Religious Teaching.
" So far as men use the language of the Bible, (as is
often done in poems and works of fiction,) as the mere in
strument of a cultivated fancy, to make their style attractive
or impressive, so far, it is needless to say, they are guilty of
a great irreverence towards its Divine Author. On the
other hand, it is surely no extravagance to assert that there
are minds so gifted and disciplined as to approach the
position occupied by the inspired writers, and therefore able
to apply their words with a fitness, and are entitled to do so
with a freedom, which is unintelligible to the dull or heart-

22
less criticism of inferior understandings. So far then a9
the Alexandrian Fathers partook of such a singular gift of
grace, (and Origen surely bears on him the tokens of some
exalted moral dignity,) not incited by a capricious and pre
sumptuous imagination, but burning with that vigorous
faith, which, seeing God in all things, does and suffers all
for his sake, and, while filled with the contemplation of
his supreme glory, still discharges each command in the
exactness of its real meaning, in the same degree they stand
not merely excused, but are placed immeasurably above the
multitude of those who find it so easy to censure them.
And so much on the Allegory, as the means of observing
the disciplina arcani." — Newman's Arians, pp.70, 71.
" So far must be granted in fairness," [that rules of right
and wrong must be applied in estimating the conduct of
even the best of mere men] ; " but some have gone on to
censure the pvinciple itself which this procedure involved,
viz. that of representing religion, for the purpose of con
ciliating the heathen, in the form most attractive to their
prejudices." — Ibid. p. 72.
" The mode of arguing and teaching in question, which
is called economical (kot' oiKovofdav) by the ancients, can
scarcely be disconnected from the disciplina avcani, as will
appear by some of the instances which follow, though it is
convenient to consider it by itself. If it is necessary to
contrast the two with each other, the one may be considered
as withholding the truth, and the other as setting it out to
advantage. The economy is certainly sanctioned by St.
Paul in his own conduct. To the Jews he became as a
Jew, and as without the Law to the heathen." — Ibid. p. 72.
" The last-mentioned Father (Justin) will afford us an
instance of an economical relinquishment of a sacred doc
trine." — Ibid. p. 7 5.
" Athanasius himself fully recognises the propriety of
this concealment of the doctrine [of Christ's divinity] on a
fitting occasion ; and thus accounts for the silence of the

23
Apostles concerning it in their speeches recorded in the
Book of Acts, viz. that they were unwilling, by a disclosure
of it, to prejudice the Jews against those miracles, the
acknowledgment of which was a first step towards their
receiving it." — Newman's Avians, p. 76.
" ' Even Athanasius,' he [Petavius] says, . . . . ' even
this keen and vigilant champion of orthodoxy, in arguing
with the Gentiles for the divinity and incarnation of the
Word, urges them with considerations drawn from their
own philosophical notions concerning him. Not that he
was ignorant how unlike orthodoxy, and how like Arianism,
such notions were, but he bore in mind the necessity of
favourably disposing the minds of the Gentiles to listen to
his teaching ; and he was aware that it was one thing to lay
the rudiments of the faith in an ignorant or heathen mind,
and another to defend the faith against heretics, or to teach
it dogmatically.'" — Ibid. p. 78.
" If he is to teach them [strangers to the tone of thought
and principles of the speaker] at all, he must put before
them large propositions, which he has afterwards to modify,
or make assertions which are but parallel or analogous to
the truth, rather than coincident with it. And it cannot be
denied, that those who attempt to speak at all times the
naked truth, or rather (as it may be called) the commonly-
received expression of it, are certain, more than other
men, to convey wrong impressions of their meaning to those
who happen to be below them, or to differ widely from them,
in intelligence and cast of mind." — Ibid. p. 79.
" Merely to leave a man in errors which he had inde
pendently of us, or to refuse to remove them, cannot be
objected to as a fault, and may be a duty ; though it is so
difficult to hit the mark in these perplexing cases, that it is
not wonderful should these or other fathers have failed at
times, and said more or less than was proper. Again, in
the instances of St. Paul, Theonas, Origen, and Clement,
the doctrine which their conduct implies, is the divinity of

24
Paganism ; a true doctrine, though the heathen whom they
addressed, at first would not rightly apprehend it." —
Newmans Avians, pp. 80, 8 1 .
" He [the Christian] thinks and speaks the truth ; except
when consideration is necessary, and then, as a physician
for the good of his patients, he will be false, or utter a
falsehood, as the Sophists say." — Ibid. {Citation from Clem.
Alex.) p. 81.
" Further light will be thrown upon the doctrine of the
Economy, by considering it as exemplified in the dealings
of Providence towards man  And since this
everlasting and unchangeable quiescence is the simplest and
truest notion we can obtain of the Deity, it seems to follow
that, strictly speaking, all those so-called Economies or dis
pensations, which display his character in action, are but
condescensions to the infirmity and peculiarity of our minds,
shadowy representations of realities which are incompre
hensible to creatures such as ourselves, who estimate every
thing by the rule of association and arrangement, by the
notion of a purpose and plan, object and means, parts and
whole. What, e.g. is the revelation of general moral laws,
their infringement, their tedious victory, the endurance of
the wicked, and the ' winking at the times of ignorance,'
but an oiKovojuta of greater truths untold, the best practical
communication of them which our minds in their present
state will admit ? What are the phenomena of the external
world, but a divine mode of conveying to the mind the
realities of existence, individuality, and the influence of
being on being, the best possible, though beguiling the
imaginations of most men with a harmless but unfounded
belief in matter as distinct from the impressions on their
senses  And though, on the mind's first
mastering this general principle, it seems to itself at the
moment to have cut all the ties which bind it to the universe,
and to be floated off upon the ocean of interminable scep
ticism ; yet a true sense of its own weakness brings it back,

the instinctive persuasion that it must be intended to rely on
something, and therefore that the information given, though
philosophically inaccurate, must be practically certain. . . .
Again, the Mosaic dispensation was an olnovofiia, simu
lating (so to say) unchangeableness, when from the first it
was destined to be abolished. And our blessed Lord's
conduct on earth abounds with the like gracious and con
siderate condescension to the weakness of his creatures,
who would have been driven either to a terrified inaction, or
to presumption, had they known then as afterwards the secret
of his divine nature." — Newman's Avians, pp. 82 — 85.
" If this doctrine be scriptural, it is not difficult to deter
mine the line of conduct which is to be observed by the
Christian apologist and missionary. Believing God's hand
to be in every system, so far forth as it is true, (though
Scripture alone is the depositary of his unadulterated and
complete revelation) he will, after St. Paul's manner, seek
some points in the existing superstitions as the basis of his
own instructions, instead of indiscriminately condemning
and discarding the whole assemblage of heathen opinions
and practices  And while he strenuously opposes
all that is idolatrous, immoral, and profane, in their creed,
he will profess to be leading them on to perfection, and
recovering and purifying, rather than reversing the essential
principles of their belief." — Ibid. pp. 92, 93.
" What I. have said about the method of teaching adopted
by the Alexandrian, and more or less by the other primitive
Churches, amounts to this — that they on principle refrained
from telling unbelievers all they believed themselves, and
further, that they endeavoured to connect their own creed
with theirs, whether Jewish or pagan, adopting their senti
ments, and even language, as far as they lawfully could.
Some instances of this have been given ; more will follow
in the remarks, which I shall now make, upon the influence
of Platonism on their theological language." — Ibid. p. 99.
" To return to the primitive fathers. — With their reve-

26
rential feelings towards the Supreme Being, great must have
been their indignation first, and then their perplexity, when
apostates disclosed and corrupted the sacred truth, or when
the heretical or philosophical sects made guesses approxi
mating to it." — Newman's Arians, p. 152.
X. — Baptism.
To understand Professor Pusey 's doctrine of Bap
tism, it is necessary to read through about 300
closely printed pages of a series of Tracts contained
in the " Collection of Tracts for the Times." In
that work indeed he has developed his peculiar
scheme of Theology, which he confidently asserts
to be the primitive one, and condemns whatever
differs from his views under the name of the
" modern theology." Let any, however, commence
the reading of this elaborate performance, and he
will soon wonder into what strange land he has
passed from the ground on which our great
Reformers stood. The Church and its ordinances
become all in all, whilst the teaching of the Spirit
by the word of God, the doctrines of free grace, of
justification by faith, of remission of sins through
the blood of Christ in conjunction with repentance,
appear only secondary and supplementary parts of
the scheme of religion. Professor Pusey himself
is fearful of the perplexity which he may have pro
duced by his discussion of the subject.
" On one point," he says, " I fear that the doctrines of
the ancient Church are so distinct from modern ultra-

27
Protestant theology on the one hand, as also from the
Romanist on the other, that the view which I have exhibited
of the character of sin after Baptism may cause perplexity."
— Preface to Tvact un Baptism, p. 12.
The following passage may be selected out of
the mass as a specimen of his views, and application
of Scripture : —
" Two great branches of our blessed Saviour's office are
set forth to us, his death and his intercession — his death,
the merits of which are applied to us in Baptism, as con
taining the remission of all past sin, the death of the old
man, the imparting of a new nature, the quickening and
renewing our souls, the placing us in a state of salvation,
as saith St. Paul — ' God hath set forth Christ Jesus to be
a propitiation through faith in his blood, to declare his
righteousness for the remission of the sins that are past,' the
former sins {tCov irpoytyovoTtov afiaprrifiaTwv) (Rom. iii. 25,)
' the sins of the times of ignorance:' (Acts xvii. 30.) His
intercession for sins into which through the infirmity of the
flesh, though Christians, we may yet fall. ' For these,' St.
John, who is manifestly speaking of the sins of true be
lievers, saith, ' we have an Advocate with the Father,
Jesus Christ the righteous, and he is the propitiation for
our sins:' but we have no account in Scripture of any
second remission, obliteration, extinction of all sin, such as
is bestowed upon us by ' the one Baptism for the remission
of sins.' And that such was the view of the ancient Church,
appears the more from the very abuse which we find derived
from it ; that many, namely, delayed continually the Sacra
ment of Baptism (much as persons now do the other
Sacrament), because, after they should have received it,
they should no more have such full remission."— Tvact on
Baptism, pp. 54, 55.

28

XI. — Justification.
Let the simple Church-of- England man ask him
self where he has ever read in the Articles of his
Church, or the works of its orthodox divines, such
passages as these : —
" Hence we have almost embraced the doctrine, that God
conveys grace only through the instrumentality of the mental
energies, that is, through faith, prayer, active spiritual con
templations, or (what is called) communion with God, in
contradiction to the primitive view, according to which the
Church and her Sacraments are the ordained and direct
visible means of conveying to the soul what is in itself super
natural 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 insensible,
however consistently pious and believing in their past lives,
was a superstition ? and yet both practices have the sanction
of primitive usage. And does this not account for the pre
vailing indisposition to admit that Baptism conveys regenera
tion? Indeed, this may even be set down as the 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 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." — Tvactsfor the Times, vol. ii. p. vi.
" A man may object indeed, that in the Epistle to the
Romans nothing is said about channels and instruments ;
that faith is represented as the sole medium of justification.
But I will refer him, by way of reply, to the same Apostle's

29
speech to Festus and Agrippa, where he describes Christ as
saying to him on his miraculous conversion, ' Rise, and stand
upon thy feet ; for I have appeared unto thee for this purpose,
to make thee a Minister and a Witness,' sending him forth (as
it would appear), to preach the Gospel, without instrumen
tality of Ordinance or Minister. Had we but this account of
his conversion, who would not have supposed, that he who
was ' to open men's eyes, and turn them from darkness to
light,' had been pardoned and accepted at once upon his
faith, without rite or form? Yet from other parts of the
history, we learn what is here omitted, viz. that an especial
revelation was made to Ananias, lest Saul should lack
baptism ; and that, so far from his being justified immediately
on his faith, he was bid not to tarry, but ' to arise and be
baptized, and to wash away his sins, calling on the name of
the Lord.'"- Newman's Paroch. Sevm. vol. ii. pp. 342, 343.

XII. — Intercession of Saints.
" We are not solitary, though we seem so. Few now
alive may understand or sanction us ; but those multitudes
in the primitive time, who believed, and taught, and wor
shipped, as we do, still live unto God, and, in their past
deeds and their present voices, cry from the altar. They
animate us by their example ; they cheer us by their com
pany ; they are on our right hand and our left, Martyrs,
Confessors, and the like, high and low, who used the same
creeds, and celebrated the same ordinances, and preached
the same Gospel as we do."— Newman's Pavoch. Serm. vol.
iii. p. 419.
" He [Christ] died to bestow upon him [man] that privilege
which implies or involves all others, and brings him into
nearest resemblance to himself, the privilege of intercession.
This, I say, is the Christian's especial prerogative ; and if

30
he does not exercise it, certainly he has not risen to the
conception of his real place among created beings. Say
not he is a Son of Adam, and has to undergo a future judg
ment; I know it: but he is something besides. How
far he is advanced into that higher state of being, how
far he still languishes in his first condition, is, in the case of
individuals, a secret with God. Still every Christian is, in a
certain sense, both in the one and the other: viewed in
himself he ever prays for pardon, and confesses sin; but
viewed in Christ, ' he has access into this grace wherein we
stand, and rejoices in hope of the glory of God.' Viewed
in his place in ' the Church of the First-born enrolled in
heaven,' with his original debt cancelled in Baptism, and all
subsequent penalties respited by Absolution, standing in
God's presence upright and irreprovable, accepted in the
Beloved, clad in the garments of righteousness, anointed
with oil, and with a crown upon his head, in royal and
priestly garb, as an heir of eternity, full of grace and good
works, as walking in all the commandments of the Lord
blameless, — such an one, I repeat it, is plainly in his fitting
place, when he intercedes. He is made after the pattern
and in the fulness of Christ, — he is what Christ is. Christ
intercedes above, and he intercedes below. Why should he
linger in the doorway, praying for pardon, who has been
allowed to share in the grace of the Lord's passion, to die
with him and rise again ? He is already in a capacity for
higher things. His prayer thenceforth takes a higher range,
and contemplates not himself merely, but others also. He
is taken into the confidence and counsels of his Lord and
Saviour." — Newman's Paroch. Sevm. vol. iii. pp. 394, 395.
See also vol. i. pp. 307.
It cannot, perhaps, be said that this is openly
preaching works of supererogation. But does it
not lead to it? Does it not intimate more than
that the prayer of the righteous man avails for

31
another, namely, that his "capacity for greater
things," his greater goodness, redounds to another's
benefit ? XIII. — The Virgin Mary.
" But further, she is doubtless to be accounted blessed
and favoured in herself, as well as in the benefits she has
done us. Who can estimate the holiness and perfection of
her, who was chosen to be the Mother of Christ? If to him
that hath, more is given, and holiness and divine favour go
together (and this we are expressly told), what must have
been the angelic purity of her, whom the Creator Spirit con
descended to overshadow with his miraculous presence?
What must have been her gifts, who was chosen to be the
only near earthly relative of the Son of God, the only one
whom he was bound by nature to revere and look up to ; the
one appointed to train and educate him, to instruct him
day by day, as he grew in wisdom and in stature ? This
contemplation runs to a higher subject, did we dare follow
it; for what, think you, was the sanctity and grace of that
human nature, of which God formed his sinless Son ;
knowing, as we do, ' that what is born of the flesh, is
flesh ;' and that ' none can bring a clean thing out of an
unclean? ' .... As St. Paul himself said, that he ' knew no
man after the flesh,' so his Saviour, with somewhat a
similar meaning, has hid from us the knowledge of his
more sacred and familiar feelings, his feelings towards his
Mother and his friend. These were not to be exposed, as
unfit for the world to know, — as dangerous, because not
admitting of being known, without a risk lest the honour
which those Saints received through grace, should eclipse in
our minds the honour of Him who honoured them. Had
the Virgin Mary been more fully disclosed to us in the
celestial beauty and fragrancy of the spirit within her, true,
she would have been honoured, her gifts would have been

32
clearly seen ; but, at the same time, the Giver would have
been somewhat less contemplated, because no design or
work of his would have been disclosed in her history 
But, further, the more we consider who the Virgin was, the
more dangerous will such knowledge of her appear to be.
Other Saints are but influenced or inspired by Christ, and
made partakers of him spiritually. But. as to the Virgin,
Christ derived his soul and body from her, and so had an
especial unity of nature with her; and this wondrous re
lationship between God and man, it is perhaps impossible for
us to dwell much upon without some perversion of feeling.
For, truly, she is raised above the condition of sinful beings,
though she was a sinner ; she is brought near to God, yet is
but a creature ; and, seems to lack her fitting place in our
limited understandings, neither too high nor too low. We
cannot combine in our thought of her, all we should ascribe
with all we should withhold. Hence, following the example
of Scripture, we had better only think of her with and for
her Son, never separating her from him, but, using her name
as a memorial of his great condescension in stooping from
heaven, and ' not abhorring the Virgin's womb.' .... And
when sorrow came upon her afterwards, it was but the
blessed participation of her Son's sacred sorrows, not the
sorrow of those who suffer for their sins." — Newman's
Paroch. Sevm. vol. ii. pp. 145 — 151.
XIV. — Marriage.
" Accordingly, from that time, Marriage has not only
been restored to its original dignity, but even gifted with a
portion of spiritual grace, as the outward symbol of the
heavenly union subsisting between Christ and his Church."
— Ibid. p. 145.
What hinders him then from including Marriage
in the number of Sacraments ?

33

XV. — Celibacy.
" St. John, after our Lord's example, implies especial
praise upon those who follow an unmarried life, — involving
the letter in the spirit, as is frequent in Scripture. ' These
are they which were not defiled with women, for they are
virgins ; these are they which follow the Lamb whitherso
ever he goeth.' St. Paul gives more direct praise to the
same state, and gives the same reason for its especial blessed
ness ; ' He that is unmarried careth for the things that
belong to the Lord, how he may please the Lord 
I speak this for your own profit  that ye may
attend upon the Lord without distraction.'" — Newman's
Pavoch. Sevm. vol. ii. pp. 22!

In a note occurs the following passage : —
" Childhood, Virginity, Martyrdom, are made in Scripture
at once the types and standards of religious perfection." —
Ibid. 223.
XVI. — Extreme Unction.
Mr. Newman does not expressly recommend this
rite, but his language favours the notion of its
" intercessory" value.
" And this agrees with St. James's direction, which
seems to invest the elders of the Church with this same
privilege of the Priesthood. ' Is any sick among you?
Let him call for the elders of the Church, and let them pray
over him (not pray ivith him merely), anointing him with oil
in the name of the Lord ; and the prayer of faith (not the
oil merely), shall save the sick, and the Lord shall raise him
up. ' "—Ibid. p. 346. c

34

XVII. — The Church and St. Peter.
" In referring to Scripture for the proof of points relating
to the doctrine of the Church, we sometimes find the force of
our arguments evaded by the objection that, although the
texts and passages we refer to seem to prove the points for
which they are cited, we still appear to be giving them an
undue prominence in our system  Now, to meet
this difficulty, let it be considered that the restoration of a
doctrine so evidently important in its bearings as that of the
Church, must necessarily produce a great change upon a
system out of which it has been lost. We have been ac
customed to a Ptolemaic theory of our spiritual system ; we
have made our own little world the centre, and have ranged
the doctrines of Scripture around it, according to the rela
tion they seem severally to bear to our own individual profit.
We find ourselves called upon to adopt an opposite theory ;
to take for the centre of our system a body which we had
been used to regard as a mere satellite attending upon our
own orb. No wonder if we feel our notions deranged ; if
every thing seems put into a new place ; that which before
was primary, now made subordinate ; and vice vevsd.'' —
Tracts, No. 49, pp. 1,2.
Are we then to restore matters to the condition
in which they stood before the Reformation ; the
Church to be the centre, and the Scriptures to be
the inferior luminaries attending on the orb of the
Church ? But let us hear what the writer has to say
about St. Peter —
" The promise is made to St. Peter; it may be well,
therefore, to look through the Gospel, and collect the scattered
notices of this Apostle. We shall thus ascertain whether
the promise would seem to have been made to St. Peter

35
individually, as the Romanist would argue [where do the
Romanists say that the promise was made to St. Peter
• individually ?'] or whether, as Churchmen in England
would say, it was made to him as the representative of the
Apostolic body, and so the type of the Christian ministry.
Or, on the other hand, we shall see whether the mention of
St. Peter in this passage, and the prominent place which
seems in it to be given him, stand so completely alone that
it cannot be wrought into any thing like a regular system.
Now, if we look carefully into St. Matthew's Gospel, we
seem to find, throughout, a peculiar place occupied by
St. Peter  Throughout St. Matthew's Gospel, St. Peter
seems to be put forward in a very peculiar manner, of
which, however, we are scarcely aware, until we compare
the other Evangelists, and observe the difference between
them in their selection and arrangement of the events they
record. This is, however, too extensive a subject to enter
upon at present. Our only object is to suggest the inquiry,
whether there is not something more than casual in the
prominent place which St. Peter occupies in St. Matthew's
Gospel, and whether this peculiarity does not imply the ex
istence of some deeper meaning than we should at first sight
attach to several apparently insulated passages, in the centre
of which stands the noble confession in the sixteenth chapter,
and the gracious and glorious promise which was founded
upon it." — Tvacts, No. 49, pp. 3—5.
XVIII. — Union of Church and State.
The Italics in the following passages are not in
the text of the authors.
" The Latin ecclesiastical system of the middle ages may
be considered the shadow, dark indeed and shapeless, still
the shadow of that gracious design, which would have been
accomplished, had Christians possessed faith enough to keep
closely to God's revealed will. For what we know, it was

36
intended that all the kingdoms of the earth should have been
made subject to the spiritual rule of the Church. The pre
sumption of man defeated this purpose ; but it could not so
far defeat it, but some sort of fulfilment took place — [fulfil
ment in ' the case of the Papacy.'] " — Newman's Paroch.
Serm. vol. ii. pp. 279, 280.
" As for ourselves, what was the exact measure of the
offences of our forefathers in the faith, when they tired of the
Christian Theocracy, and clothed the Church with ' the
purple robe' of Caesar, it avails not to determine. Not
denying their sin, still, after contemplating the glories of
the Temple which they built, we may well bewail ouv pve-
sent fallen state." — Ibid. p. 280.
" Then, as now, there was the prospect, and partly the
presence in the Church, of an Heretical Power enthralling
it, exerting a varied influence and an usuvped claim in the
appointment of hev functionaries, and interfering with the
management of her internal affairs  Meanwhile
we may take comfort in reflecting, that though the pvesent
tyranny has more of insult than has hitherto attended
the ascendency of Arianism, we may rejoice in the piety,
prudence, and varied graces of our Spiritual Rulers ; and
may rest in the confidence, that, should the hand of Satan
press us sore, our Athanasius and Basil will be given us in
their destined season, ' to break the bonds of the oppressor,
and let the captives go free.' " — Neicman's Avians, p. 422.

These extracts might have been greatly ex
tended, and a fuller evidence thus obtained of
the mode of treating theological subjects, which
these writers employ. But there is enough to
show at least a tendency in their views towards
those of the Church of Rome. Doubtless they

37
have their qualifications and restrictions, by which
the imputation of Popery may be repelled. Mr.
Newman, for instance, would limit that designation
to the state of the Roman Catholic Church after
the Council of Trent, (see his Avians, p. 421,) and
probably would not object to that kind of Popery
which existed before the Council. Nor does he ob
ject to his system and doctrines being thought like
Popery, since if " primitive," they ought, he thinks,
to bear some likeness to Popery. — {See Advertise
ment to 3d Vol. qf Parochial Sermons.) Professor
Pusey again warns us to " distinguish between the
practical corruptions of the Church of Rome, and
her theoretical errors. For it often happens," he
adds, " that she leads her members into error, and
countenances corruption in them, where her state
ments in themselves are not very unsound." — {Tracts
for the Times, Vol. II. p. 192.) Indeed, while these
writers profess their love and reverence of the
Church of Rome, they take care to protest against
it, as all Protestants of course must do. Thus
says a writer in the Tracts : — " Considering the
high gifts, and the strong claims of the Church of
Rome and its dependencies on our admiration,
reverence, love, and gratitude, how could we with
stand it as we do ; how could we refrain from
being melted into tenderness, and rushing into
communion with it, but for the words of truth
itself, which bid us prefer It to the whole world ?" —
{Tracts; Records of the Church, No. 24, p. 7,

38
Note.) But, however this may be, it is not the
question, as has been before stated, with which we
are concerned. It matters not whether these views
be Popish or half-popish, or like Popery ; or
whether their several authors admit or deny the
approximation. We only ask once more, " Are they
judicious writers 1 do they rightly state the character
of Protestant divinity ? are they fit guides of public
opinion ? are they fit censors of others 1"

THE END.

K. CLAY, PRINTER, BREAD-STREET-HILL.