tion," not merely "round the land," but well nigh from pole to pole; as though he could not endure that Rome should have the sole glory of cursing all heretics at once and together, but was ambitious of sharing it with her. He has, however, explained himself in a subsequent pamphlet to the satisfaction of some, though, we believe, only some, of his friends. No. 16 is a very interesting production, marked by manly eloquence, broad views, good temper, and quiet sarcasm. Professor Maurice has his crotchets; nevertheless, not many writers carry the reader with them more pleasantly. No. 19 answers to its title exactly. It is a compendious statement in the words of the Tractarians themselves, drawn out and arranged under proper heads; so that those who have not opportunity to read read at length what they have written, may here find a correct account of their system. Mr. Goode evidently thinks that the "vice" of Tractarianism, like some others, "to be hated, needs but to be seen; and he has taken laudable pains to display it in its proper colours. We fear that it takes too firm a hold upon our corrupt nature to be dislodged by such means. But, as conveying accurate, and even extensive, information in a small compass, Mr. Goode's work is invaluable; and we only regret, that the price fixed upon it is such as must confine its circulation within comparatively narrow limits. cheap edition would serve the cause of truth most extensively, and, we believe, repay the author also.

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No. 20 may be mentioned, as an able reply to Dr. Pusey on such points as Mr. Davies adverts to; but he does not attempt to follow the Professor. The general tone of his elaborate performance is, however, well stated by Mr. Davies; and the insolent and menacing attitude which he assumes towards the bench of Bishops, is well brought out into contrast with the smoothness of his language, and with those loud professions of reverence for the Episcopal office, in which Tractarians have so long abounded.

It is with Nos. 17 and 21 that we

are at present more particularly concerned; but we cannot take up every important topic which even they would suggest. The Jerusalem bishopric opens a wide field for discussion: it is a subject full of interest, in every point in which it can be viewed; but all our space would be required to do it justice. So, again, of the remarks in which Dr. Pusey has chosen to indulge at the expense of the Methodists; and which are very important, as showing what kind of treatment we must expect at his hands, and those of his brethren and disciples. Nothing can be more pitiful than the littleness of his views, and his unwillingness to listen to explanation. But we reserve any notice that it may be thought necessary to take of these matters, till another opportunity. There is something more important, in our judgment, even than Methodism itself; and that something is at stake. THE PROTESTANTISM OF ENGLAND is, according to our solemn conviction, in greater peril than it has been since the days of James I. Events are developing themselves with astonishing rapidity in one direction; and we deem it the part of true wisdom to make the measure of Romish exultation the measure of our sincere, prayerful, and intense solicitude.

It may contribute to a right appreciation of our present circumstances, to look back a little, and remark the view which was taken of this movement by our enemies; to inquire what they, or rather the best informed among them, now think of it. The extent of the mischief which has been wrought, may be best gathered from the statements of those who have a direct interest in minifying it and with this view we request the reader's attention to the extracts that follow, only premising that the italics are mostly our own.

I. The Dublin Quarterly Review, a periodical which is the avowed organ of the Romanists of this em→ pire, was first published in the year 1836; and, contrary to the usual practice of such persons, its editors avowed their names. These, if we recollect right, stood as follows:

N. Wiseman, D.D.; Daniel O'Connell, Esq., M. P.; and M. J. Quin, Esq., Barrister-at-Law. The first Number of this periodical contained an article on the controversy concerning Dr. Hampden, which was generally ascribed to the first-named of the three editors; and which drew a faithful portrait of the school in divinity to which Dr. Hampden's leading opponents belonged. Among other just and striking remarks on the leading Anglo-Catholics, whose fame as Tractarians was, at that time, but very little known, the Reviewer says, "We see learned and zealous—and, we have reason to believe, in some instances, amiable men contending, in the spirit which belongs to a better Church and a better cause, in favour of a rigid adherence to principles and doctrines which we must approve."... ..." If they would fearlessly pursue their own doctrines to their farthest consistent conclusions, they would surely find that they have unguardedly, perhaps unknowingly, rejected the principles of the Reformation, and returned to thoughts and feelings which belong to other times, or at least to another Church." This was written, we repeat, in 1836; and these sentiments were not even then mere speculation; they were deduced from actual observation and experience, as what follows will show.

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Divines of this class, whether living or dead, have been more than once subservient to the spread of Catholicity. The late Mr. Vaughan, of Leicester, was ever most assiduous in preaching to his Protestant flock on the High-Church doctrine of authority in matters of faith, on the sin of Dissent, and the unsafety of those who submitted and adhered not to the Church; and the consequence was, that several of his congregation, convinced by his arguments, but following them up to their real conclusions, passed over to the Catholic faith, and became zealous members of our holy religion. We had the pleasure of being acquainted with one who, for years, had exercised the ministry in the established religion, but became a convert to the truth, and in his old

age took orders in the Church. We asked him, on one occasion, by what course he had been brought to embrace our religion, with so many sacrifices. He informed us, that he had always been a zealous HighChurchman, and had studied and held the opinions of the old English Divines. He had thus firmly upheld the authority of the Church; he had believed in the real presence of Christ's body and blood in the blessed eucharist; he had regretted the destruction of ceremony and religious symbols in worship; and had fully satisfied himself, on the authority of his leaders, that many Catholic practices, usually much decried, were blameless, and might be even salutary. His religious principles being thus framed upon the doctrines of that school, he could not avoid noticing, that, practically, they were not held by the Church in which he had learnt them: he looked around him for some place where they might be found; and, to his astonishment, discovered that among Catholics his theory of Christianity alone existed in a perfect and harmonious scheme. HE HAD LITTLE OR NOTHING CHANGE; he merely transferred his allegiance from a party to a Church, and became a Catholic that he might remain a consistent Protestant!"

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Five years afterwards, when the parties alluded to above had become abundantly notorious, and the Tracts were at an end, Dr. Wiseman wrote as follows, in a letter to the editor of the "Tablet" (Romish) newspaper :

"The late occurrences at Oxford cannot fail to excite the interest of the Catholic public.......I own that, from the beginning, I have watched the progress of the Oxford movement with a growing interest, because I thought I saw in it the surest guarantee and principle of final success, gradual and steady growth and developement, and a continued approximation towards unity and truth. From the first I have ever considered those engaged in it as men guided by a zeal and uprightness worthy of the better side; and by a disinterested desire to promote, by what they considered

to

sincere when they praise Rome, and when they praise England too, as they often do on succeeding pages, if not on the same page, they may well be content to give their adversaries credit for sincerity in praising Oxford, though they adhere Rome. And the insinuation appears unworthy of credit, when it is shown (as above) that the Romanists have not changed their note. They say in 1842, neither more nor less than they said in 1836 and 1838, as to the tendency of the Tractarian system. The attempt to get rid of their testimony, by imputing duplicity to them, only satisfies us that those against whom it is adduced have no other means of rebutting it.

Because this is a point of some importance in the advancing stages of the Tractarian controversy, it may be well to add, that similar views have long since been promulgated both in Paris and Rome, where the motives of writers can scarcely lie open to the same suspicion as among ourselves. No evangelical party exists in those cities, with whom Papists may co-operate, to raise an outcry against the English Establishment: yet in a periodical published at Paris, as long since as January 13th, 1838, there was a notice of the "Tracts for the Times,' which contained the following sen

tences:

true faith, and which difference becomes less and less every day." And the "faithful" are called upon to "redouble their prayers, that these happy dispositions may be increased."

II. We now direct the attention of our readers to the passages of his "Letter in which Dr. Pusey has again and again admitted the existence of a tendency to Romanism among English Churchmen.

"There is yet another point, upon which it seems a duty to speak distinctly, however reluctant I may be....... That subject is the temptation to young or susceptible minds to forsake our communion for that of Rome.....the real, actual temptations to which, in the present state of things, a certain class of minds is exposed; and in that I say 'the present state of things,' I mean that they are not inherent in our Church, but incidental only to her present condition; in that I speak of temptations," I imply that it would be sinful to yield to them."

("Letter to the Archbishop of Canterbury," page 8.)

He goes on to speak of the influence which Romish books of devotion had exercised, prefacing his statements with,

"The following is not an ideal picture of what is calculated to influence; it is a statement of what I know to have influenced persons, and to be felt. I do not then suggest temptations, but state what exist." (Ibid., page 11, note.)

"It is necessary to appreciate that there are temptations and trials; that the wish in individuals to be joined to the Roman Church does not necessarily arise in undutifulness to our own, although one may generally trace some one wrong temper, at least in those who have forsaken our Church for it."

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"I have good hopes, that, if no organic change be made in our Church, authoritative explanation on wrong side placed upon our Articles, and she be committed to no heresy or fresh schism, though we may have to mourn, as we have mourned, over some sorrowful secessions, yet the main body of our Church will be more stayed within her, as, year by year, God's hand more visibly prospers her, and she yields more signs of a living church......... But any step which has a tendency to bring her into relations with foreign unCatholic bodies will be unsettling. Any advance to Protestantism will produce a counter-movement towards Romanism."

(Ibid., page 112.)

"We wish a direction to be given to this mighty movement within our Church, which, swelling as it is, month by month, and day by day, cannot be checked, cannot be overlooked, but may be guided......It is too late for any mere check. It is not by any warning as to any of our supposed tendencies, or by cautions as to any particular statement, or by silencing any one or more of us, that things can be stayed."

blame; but it is too probably part of the trial, the fire and water,' through which our afflicted Church is 'to pass,' before it be brought out into a wealthy place.' Suffering is the very condition of all restoration. The period of restoration, in body, or mind, or spirit, in individuals, or states, or churches, is always the most critical. The struggle is the sharpest, and the peril and suffering the greatest, when the evil power is about to yield to the divine command, and quit the body it has possessed. The evil spirit cried, and rent him sore, and came out of him; and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up, and he arose.' If, then, we are sore rent, so that to some it seems as if our Church must be rent asunder, we may be cheered by our very sufferings, and hope the more that Satan hath the greater wrath' with us, because he knoweth that he hath but a short time;' we may the more hope that He is about to 'take' us 'by the hand,' lift' us up, and' we shall ' arise.' Our Church has been, in part, un-Catholicized by those who helped, in a degree, to unsecularise her. As, then, her former partial restoration was not. obtained without the loss of very many of her members, and even her Ministers, to Dissent, so now it is too likely that some will be lost to Romanism."

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(Ibid., pages 151, 152.)

We have given this latter passage at length, that the reader may have a specimen of Tractarian rhetoric. It is certainly a bold figure, to represent the English Establishment as a demoniac writhing in the grasp of some powerful and malicious fiend; and if a Dissenter had ventured on such a comparison, we incline to think that a great outcry would have been raised against his uncharitableness and irreverence. If, however, so pleasant a change has taken place in the condition of Dr. Pusey's" revered mother," and the evil spirit has really passed away from her, in the shape of certain converts to Popery, we wonder that he should disclaim any share in the process of exorcism. Yet such is the fact. While admitting that secessions have taken place, he thus denies that he and his party have had any influence in promoting them :

(Ibid., pages 137-139.) "Meanwhile we may have to mourn over the loss of individuals to Romanism; and the more if, unhappily, these miserable divisions, and hard speeches of one Minister against another, be allowed to continue; but let us learn to take them, sorrowfully and in patience, as God's chastisements, not in wrath against one another; displeased with ourselves, and our actual state, and our manifold defects, which bring upon us these tokens of God's displeasure, not wasting ourselves in unchastened disputings with whom the fault most lies. They are a sore trial to families; they are, probably, felt most sorely, and most efforts made to prevent them, by those upon whom the unthinking world casts the