as strong, or, if possible, still stronger, expressions of esteem for, and attachment to, the communion which his Lordship stigmatizes as superstitious, tyrannical, and antichristian. How, then, are we to understand his "acquittal" and "praise" of the writers who lead the movement party? It is surely an odd way of showing peculiar love to the English Establishment, to represent her as nearest in point of relationship to the cruel, cunning, false Church of Rome. But it is ever the property of error to be inconsistent; and his Lordship has no alternative, but to withdraw his censure of Rome, or his praise of the men who praise her.

Not less difficult is his position relatively to the junior members of the party," the disciples" whom, "for the most part, he feared rather than the teachers," in 1838; and of whom he now says, that they "have in some instances verified" his fears. With reference to the publication which we have spoken of above, his Lordship says,

"I must take leave to tell those persons, whoever they are, that they are doing no good service to the Church of England by their recent publication of Manuals of Private Devotion, extracted from the Breviary and similar sources,― by inserting in them no small portion of highly objectionable matter, and tacitly, if not openly, encouraging young persons

to be dissatisfied with what God has given them, and to look on the contents of our admirable Liturgy as insufficient to meet the wants of a catholic mind." (Page 23.)

That this is perfectly just and true in itself, we fully believe. No good service is or can be done to the English Establishment by such publications. But where was his Lordship's censure in 1838? Was not No. 75 a publication of precisely similar character to the Devotions? Is there anything more objectionable in the adoration of the cross, than in the invocations of "holy Mary and all saints," which Mr. Newman then exhibited to public view, with a hint that they were not absolutely incapable of justification? We trow

not. Besides, Mr. Froude's "Remains" were published before his Lordship's last Visitation; and it is there expressly said, that the Breviary and the Missal have a higher claim on the deference of the laity, as the teaching of the Church, than the Prayer-Book has. ("Remains," First Series, i. 403.) Surely the "teachers " who published this abominable sentiment are more to blame than the "disciple," (if disciple he be,) who has followed it out by publishing the work complained of. Yet they are acquitted, and he is censured.

His Lordship also censures the style and tone which have been adopted in speaking of the Reformers and the Reformation; but again the question arises, Who is really to blame for this, the teachers or the scholars ? Let any one recur to Mr. Froude's first volume, and remember that, not content with having excited a ferment throughout the land by that publication, his editors proceeded, in 1840, to publish two additional volumes, with a long preface, in which they vindicated the sentiments and expressions which had been put forth before; and he will have little difficulty in answering this question. If the British Critic has rudely depreciated Jewel, he is but the echo of Mr. Froude. If, in the same periodical, we have met with the impudent assertion, that "we must depart more and more from the principles-if any such there be-of the English Reformation," that is only another and more expanded form of Mr. Froude's dictum,-"The Reformation was a limb badly set, and must be broken again" Now, as the "teachers" published and justified Mr. Froude's ravings, we contend that they ought, in reason and justice, to have had

*It may be added, that Mr. Newman has also published a volume of Hymns, selected from the

Paris Breviary. True, they were in Latin; but

that matters not. The volume was adorned in the usual fashion of Tractarian reprints, with many engravings of saints and angels.

"As to the Reformers, I think worse and worse of them." (i. 379.) "Really I hate the Reformation and the Reformers more and more." (i. 389, cum multis locis aliis.)

the largest share of his Lordship's censure; but if he chooses to praise them, he may be sure that they will be followed, though perhaps not always" with equal steps;" and the

public, moreover, will say, that hard measure is dealt out to those who attempt to follow them, when they are reprimanded for so doing.

DR. PUSEY.

BISHOP OF OXFORD.

"From the very first these views spread with a rapidity which startled us. We then dreaded lest what spread so rapidly, should not root deeply. Even at the first, the light seemed to spread like watch-fires from mountain-top to top. ......And now the light has been reflected from hill-top to valley, has penetrated into recesses; abroad, at home, within, without, in palace, or cottage; it has passed from continent to continent; we see it spread daily, everywhere opposed, yet finding the more entrance."

(Page 143.)

"Those principles have, during this short interval, spread and taken root; not merely in our own neighbourhood, and in other parts of England, but have passed from shore to shore, east and west, north and south, wherever members of our Church are to be found; nay, are. unquestionably the object to which, whether at home or abroad, the eyes of all are turned, who have any interest or care for the concerns of religion."

"Devotion, charity, self-denial, the three great classes of duties, as our Lord enjoins, then are increasing; our churches are better attended; our communions more frequent, our communicants increased, and more devout; daily service is creeping even into our villages...... Lent and the season of the Passion are more realized......... with fasting, simple habits, and more self-denying ways, and charity are being restored; obedience and submission more recognised and rendered." (Page 106.)

"For the young, whose feelings are not bound up with their Church by the habits and mercies of many years, and to whom labouring in her service is not become a second nature, an element in our existence, their sympathies will have vent; and if they find themselves regarded as outcasts from their Church, to a Church they must belong,-and they will seek Rome." (Page 89.) "If this goes on, my Lord, where is it to end?

Is it not sorely adding to the temptations, I say not of ourselves, but of younger men? The young are guided by their sympathies more than by their convictions." (Page 86.) "It is not too late, if the same course towards those.

(Page 9.)

"The increasing desire for unity, the increasing sense of the guilt and evils of schism, the yearning after that discipline which we have so much lost, the more ready and willing obedience to ecclesiastical authority, the greater anxiety to live by the Prayer-Book, the better observation of the fasts and festivals of the Church, the more decent ministration of and deeper reverence for her sacraments, growing habits of devotion and selfsacrifice; it is impossible, I say, to see these things, and their growth within the last ten years, and not acknowledge," &c. (Page 20.)

for the future.

"My fears, as I have already observed, are not with respect to the Clergy, but to the rising generation." (Page 26.) "Be sure, there is at this time an expansive principle within us, which can no longer be pent up with safety. If you attempt to repress it, an explosion, the limits of whose destructive force none can tell, will inevitably follow." (Page 31.)

DR. PUSEY.

who have been prominent in this restoration be not persevered in. My Lord, with respect I may say, It is too late for any mere check. When the whole ocean is stirred from its depths, to what end to stay, if we could, a single wave ?"

(Page 139.)

BISHOP OF OXFORD.

"What we long for, not for our own sakes, but for that of the Church whom we may wish to serve, is, at the least, peace, if it may be, sympathy and direction." (Page 136.) "Your Grace will earnestly desire to promote peace: we much need it." (Page 146.) "We need but peace and love, and we shall soon understand each other better than some now think possible."

"Believe me, that what we most need is peace,-peace, in order that the Church may lengthen her cords and strengthen her stakes,' and provide spiritual sustenance for her population, rapidly heathenizing through want of religious instruction ;-peace, in order that her parochial system may be once more made adequate to the wants of her people;-peace, in order that she may calmly prepare, not merely for any crisis of opinions among her own children, but for that tremendous final contest between good and evil, to which all things seem hastening with rapidity. Let us, therefore, avoiding the strifes of men, and keeping ourselves pure,''seek' the Church's peace,'' and ensue it.'" (Page 35.)

"Let our daily prayers be countenanced; let the keeping of fasts and festivals, the weekly commemoration of the Passion of our Lord, and the hallowing of Lent, and the cheerful joy of the Pentecostal season, the greater frequency of communions, the restoration of the Offertory, and its use in the collection of alms for religious ends, be encouraged... Let our Church seek to provide for the manifold wants of her children; be in life what she is in theory, and in her Prayer-Book ;......find vents for the various longings which God has infused. Let the catholic teaching of our Church, and her holy practices, be put forward, and we shall be a holier, happier, and more united Church," &c.

(Pages 144-146.)

"With this view, you will take care that, so far as in you lies, none shall have it in their power to say, that they sought Rome because their own mother withheld from them the spiritual sustenance which they needed, or because they were discouraged from living (instead of being encouraged to live) according to the system prescribed in the Prayer-Book. Let the slovenly method in which divine offices have perhaps in some places been performed heretofore, cease at once and for ever in all. Let our churches be no longer left to damp or dilapidation, but meet, as far as we can make them so, for the presence of Him who hath promised to come among us there, and bless us. Above all, let the ministration of the blessed sacraments be duly and reverently performed; the one no longer solemnized out of its preper place in the service, the other more frequently administered. I well know that we have been so long neglectful, that our people have ceased to value much that we could restore to them; and it will only be when we have taught them to look on attendance upon the or dinances of religion as a blessing and a privilege, as well as a duty, that we can bring them back to the habits and feelings of a better day: and this can only be done gradually,-most gradually,—

tation, accompanied with a shrewd hint that the conduct of the leaders will be regulated by that of their own Diocesan that, though they may respect the opinions of others, they are only bound to obey him; nor even him without fail, for times may come when it becomes the duty of the Presbyter to oppose his Bishop, and the humblest member of the Church may be a confessor.

The success of this well-laid scheme the reader is now in a situation to estimate. In proportion as we admire its cleverness, we are indignant at the realization of it, and at the postponement to an indefinite period of any effectual attempt to purge the national Establishment of this deadly evil. For it must not be concealed that, humanly speaking, the mischief is now past remedy. With the exception of Mr. Keble, who is beneficed in Winchester, all the leaders of this movement are under the jurisdiction of that Prelate whose language we have now been listening to. Upon their principle of obeying only their own Bishop, it is manifest that they may continue to undermine the foundations, and eat the bread, of the English Church at least until another Visitation. And while their own Prelate screens them, the Metropolitan is not likely to interfere to procure their condemnation; even if he were personally inclined to do so, which we greatly doubt. There are legal and constitutional difficulties, too, in the way of such an interference, as the writer of No. 2 on our list has ably shown, in his pamphlet addressed to those of the laity who have memorialized his Grace. And were a majority of the bench to unite in condemning them, they would probably demand revival of the Convocation, and refuse to consider anything short of a decision of that body as the voice of the Church of England.

a

The evil spreads rapidly, and gains strength by continuance. We may borrow the words of Mr. Golightly, himself a Fellow of Oriel College, to express our sober convictions as to the natural tendency

of the movement. "But may we not anticipate our Church's downfal? Such a result is probable, and, unless effectual measures be taken to stem the progress of corruption, inevitable. Year after year, out of this poisoned fountain, there will be poured forth upon the country a torrent of insolent, assuming, fanatical, Jesuitical, young clergy, who will bring themselves and the Church of England into odium wherever they go."

The Bishop of Oxford knows, or seems to know, no better means of defending us against this calamity than a renewed attention to the Prayer-Book, feasts and fasts, Ember-days and Rogation-days, Lent and Passion week, churches kept dry and clean, sacraments duly administered,—these are his specifics for restoring health and soundness to the people. Sitting in the church in which Cranmer, Ridley, and Latimer were condemned to death, and within a few yards of the spot where they gave their bodies to be burned for the truth's sake, he coolly discusses the "safety-valve" which he has discovered in the Church-system, and which he hopes may bear us harmless, though now we are threatened with an explosion.

"Of course,' ," his Clergy are to take care "that, to use the words of a popular writer, the Church be not set in the place of the Saviour;" but what the relative position of these two are he does not attempt to state. All is frigid externalism. The atoning death of the Son of God, justification by faith in his blood, holiness inwrought by his Spirit, "power over the world, the fiend, and sin," and joy in God as the fruits of a living faith,-all these strong defences against Popery have no prominent place in his theology. To "preach the word " might be no part of a Pastor's function, and still less a powerful means of resisting the encroachments of antichristian Rome; for he does not once exhort his Clergy to this duty, nor even mention the subject. From our hearts we echo the wish which he expressed at the com