still more so to answer :-no, nor even think the occasion worthy his interference, till driven to it by public notoriety and public clamour. Far be it from us to speak evil of dignities, or even to speak irreverently of them; but they may at times act such a part, that even simply to set forth the proceedings seems irreverent. This reverence for men in sacred office is right in itself, and should exercise restraint within certain limits; but must not be carried so far as to leave the holy truth itself undefended, or exposed to assailants whose dignity is thought to render them unanswerable. Respect for high office is right, but respect for Divine truth is more right; and when those who owe all their eminence to this truth, and are exalted to be its defenders, are false to it and renegade, they, of all men, have least reason to complain of the seeming irreverence which draws aside the mask and presents them in their true character. It is above all things necessary that the truth itself should be secured against the unfaithfulness of its servants, who would avail themselves of their high position, and the confidence reposed in them, and the shelter from observation which reverence contributes, to do it the greater injury. Christianity itself (yea, and we will say, the noble Church of England too) has a claim to be protected, whatever this may cost its dignitaries. We therefore take the liberty to name the Bishop of Oxford, and shall probably name him again, and others also, as may be thought needful for our purpose. For the present, we return to our course of argument.

If the originators of this heresy in Oxford were foreigners, or converts from Romanism, whether English or foreign, or parties for other reasons likely to be suspected on inquiry after their antecedents, it is probable that as the movement began to feel ground, and to call attention, these persons would withdraw from notice, (perhaps from the University altogether,) and leave affairs to be managed by known English Protestants, not open to such suspicion. The names of the real authors, in that case, would never appear; and, the reputed authors being Englishmen, and English Protestant Clergymen, it would be supposed that the new sect sprang out of their excited and bewildered, or whimsical, or morbid minds, and was naturally nursed and fostered by its mother, the Church of England. This was the thing wished, the very impression so desirable to create. fathered on Dr. Pusey; then, after a time, it was said that John Henry Newman had more to do with its parentage and training than was generally supposed; and, when the sentiments and purposes of the party seemed to find their exposition in the "Tracts for the Times," it acquired the cognomen of the "Tractarian Movement." It is still called “Puseyism,” and “Tractarianism :" but people, getting their eyes opened a little, are beginning to discern that it is no "new" thing, and they call it (rightly, as we believe) POPERY.

So it was

It is not for a moment asserted that the operation of insinuating Popery into the Established Church did certainly or exactly originate in the manner described. But what has been suggested is offered as a high

probability; and it may serve, at least, to stimulate inquiry that may lead to the discovery of the true method. To ascertain how it was done is of great moment; for, though intelligent and honest observers must be sure that the thing now propagated is Popery, yet it would be interesting to settle the question whether the original Tractarianism was a genuine and natural shoot from the Church of England, or a graft on it from the Church of Rome. To discover and proclaim the latter would (we may hope) go far to alter the judgment and affect the action of many whose minds are beclouded by the sophistries and plausibilities of earnest and clever partisans, and who now either incline favourably to the new opinions, or are disposed to be forbearing to their abettors,-some of these, dignitaries, and possibly Bishops, with others of great influence in their own spheres. As before intimated, it is an object with the party to have it received, that they found this heresy in the Prayer-Book, and have only given life and activity to what ought never to have been dead or dormant. The leaders, we fancy, are particularly desirous that the antecedents of themselves or their teachers should not be inquired into. This, however, is most desirable; and it is probable that a diligent inquiry at Oxford, wisely and skilfully conducted, would ascertain something of importance.

We have seen in a course of years the progressive development of Tractarian teaching and practice. We have had the apostolical succession, with its episcopal and priestly authority; tradition, or the teaching of the early Fathers, held to be co-ordinate, or of equal authority, with the teaching of the Bible; the efficacy of the sacraments of Baptism and the Lord's Supper in themselves to convey spiritual regeneration and the pardon of sin; with sundry turnings, and bowings, and crossings, and genuflections, all after the fashion of Rome. There have been discussions on priestly habiliments; churches have been built, (often most whimsically, and with no recommendation but that of their being copies from the olden time,) and elaborately ornamented after Romish patterns; and we have had stone altars with their cloths of crimson and gold, and credence tables, and lofty candles burning at noonday, and crosses here and there without end. Chancels have been screened off with brazen gates, carefully locked the moment the benediction had been pronounced, lest the foot of a layman should profane them; and the bright light of heaven has been reduced to "the dim religious light," under a sort of eclipse produced by great numbers of stained windows having various (sometimes ridiculous) devices. Meanwhile sermons have been preached illustrative and commendatory of all these things; and adult congregations have been instructed in Popish doctrine by the public catechising of young children. Transubstantiation and consubstantiation have been openly taught, just as the hearers would bear a stronger or a weaker dose ;* and exemplified in

* What, indeed, do all the turnings to the communion-table signify but worship towards what is there, or has been there, or will be there,- bread and wine transmuted into the body and blood of Christ by priestly consecration? and what the care with

turnings and reverences towards the "altar" in consideration of what lay thereon; whilst the officiating Minister has been industriously called "Priest," in acknowledgment of the "unbloody sacrifice" which he offers for the living and the dead. Concurrently with all this, we have had books and pamphlets in the interest of the movement in unbroken succession; Societies have been created to guard and advance it; suits in law have defended it, or assailed its adversaries; the dignitaries of the Church have been flattered or defied, just as they smiled or frowned on it; the whole sect has come to the aid of individuals; and money has never been wanting for its behoof. Acknowledging and tenderly lamenting some of her faults and errors, it has ever done homage to ROME as the Motherchurch of Christendom. It has sighed again and again for the "unity" of the church-which means union with Rome; and many of its members, unable to restrain their impatience, have leaped the boundary, and formed that union for themselves.

Schism has been denounced as the greatest wickedness, and fiercely charged on all religious teaching (Roman excepted) apart from that of the Church established by law; and this, on principles which would make the Reformation from Popery schism, and indeed the Church of England itself schismatic. And this, too, is just what is meant, and partly said. The Reformation has been called a schism; and the question mooted, whether the Church of England is schismatic. After a course of remark suggesting and proving beyond all doubt, on the Tractarian hypothesis, that she is, they meekly come to the conclusion that she is not; or is not exactly so. Meanwhile everyone is to understand that their opinion is in their argument, and not in their conclusion; and all their honest followers having a grain of logic are to accept the argument and deny the conclusion. To show that the dear Church to which they belong is not in schism, they prove that she is, and conclude that she is not! Can the disciples of Loyola be more cunning, or less honest? If anyone doubts, let him put himself to the trouble of reading the writings of the party, especially the almost forgotten "Tracts for the Times ;"-still, no doubt, the standard of their theology and ecclesiasticism, so far as they teach.

Still further, as institutions springing out of this movement and incorporated for its advancement, there is Cuddesdon College, next door to the

which the napkin is replaced every time the vessels are put down, but an apprehension lest the supposed body and blood should evaporate into air?

But a short time since, the writer saw the Vicar of a town in Lincolnshire, immediately after service, exhaust the cup to the last drop, and even pour water therein to wash the sides, which he also drank; and then take the paten, which had no bread on it, nor crumbs that could be seen, and scrape it with his finger, which was passed to his mouth and the relics literally licked off! The operation was repeated, till the

whole paten had been effectually scraped. This last performance placed beyond doubt the object for which the cup had been so carefully rinsed. Of course, the man who did this believed, and, as far as he durst, doubtless taught, that distinguishing doctrine of Popery, transubstantiation.

Bishop of Oxford's palace, and under his patronage and eye; designed, we believe, to afford that theological training to candidates for orders which the Universities do not afford. And that theological training is undoubtedly Tractarian. Thither, it is said, repair young gentlemen who have almost made up their minds to go to Rome; and when they leave, they have made them up, and to Rome they go. So it was lately with young Mr. Maude, whose father (an excellent Protestant) says, in a letter to the "Record," that "his mind had been long wavering previous to taking up his residence at Cuddesdon College." But this is not the worst. The students are taught Tractarian Popery, and advised to enter the Church of England. They do do so for the most part, as Mr. Pott, the Principal, informs us; and issue forth (about a hundred in four years) to teach what they have learnt: yea, and, no doubt, with the advantage of having been taught how to teach it,— with what boldness, what daring, what caution, and with what measures of cunning and dissimulation when required, as is but too apparent on every side. To teach men at Cuddesdon all the Popery the law of the country will allow, and then advise them to take orders, and teach it, and stay to teach it, in the Church of England,-this is what the "Record " charges on them as late as the 1st of October, and challenges the Principal (who excuses the College from sending men to Rome) to produce an answer.

There is, again, the St. Augustine's College at Canterbury for the training of Missionaries of the Church of England for the Colonies and the Heathen. For this spacious and monkish-looking place it is generally understood that the Church (alias the Tractarians) are indebted to the deep and full purse of Mr. Beresford Hope, the stanch, thorough-going, and liberal Puseyite, who, at a recent meeting of the "London Church Union," encouraged his comrades, that if they had not been of late very busy, or very successful, they had at least stirred up the Rev. A. G. Edouart, Incumbent of St. Michael's, Burleigh-street, Strand, and put down those extemporized Church-services for the working-classes at Exeter-Hall, despite the Bishop of London and all the other patrons. It may be true, that the Archbishop of Canterbury is the Visiter, and, no doubt, exercises some unwelcome restraint, though by no means all he would desire: but we question if the Archbishop would have allowed such an institution so near him, had he been there before it. His appointment was not in sight when the foundations were laid, or they might possibly have been laid elsewhere; yet the College may survive his evangelical oversight, and have more auspicious and congenial supervision.

Again: What is the before-named " Church Union," but a union against the Church of England, so far as that Church is evangelical, spiritual, anti-Romish? It is neither more nor less than a Tractarian "Convocation," deliberating, directing, acting, as we believe, for other ends than hers-literally an agency of schism in the body-corporate of the English Church. Add to all the preceding," Protestant" nunneries (called Houseg of Refuge, or something of that sort) for run-away Protestants, who are already incipient Romanists, and where "Lady Superiors" teach them

more perfectly in the ways of Rome, and employ them in "educating" as many young girls as can be persuaded, caught, or entrapped for this purpose, Miss Sellon's establishment at Devonport to wit:-" Sisters of Mercy" called "Protestant," who spend their time in visiting and aiding poor people (and people not poor, if they will only be proselyted) on condition of their attending Tractarian churches, and sending their children to Tractarian schools; but show little "mercy," and little money or clothing, to intelligent and obstinate Protestants, however poor, on whom they happen to fall. And, finally, (for we are utterly weary of our enumeration, though we may not by any means have exhausted Anglican Popery,) “PROTESTANT GUILDS." And, pray, is not this the consummation of impudence,—a pleasant or contemptuous mockery of all our suspicions and supposed discoveries, to introduce "Guilds," and "Confraternities," into the Church of England, and call them PROTESTANT ?-things so notoriously and exclusively Roman, that to name them is to indicate their source. Yet so it is: there are even 66 Protestant Guilds." Here is an announcement from the "Record" newspaper of October 8th :-" A Puseyite Lay Association, at Liverpool, calling itself 'The Guild of St. Alban,' has transmitted an address of sympathy to the Rev. Alfred Poole, of Confessional notoriety." Truly, like name, like deed! To question or attack the "confessional," or its Reverend agents, or feminine penitents, seems to awaken all the zeal of the party. So there are "Guilds" also in the Reformed Protestant Church of England. Can the intelligent reader then believe that all these seeds of Popery have lain dead or dormant in that Church for nearly three hundred years, and now in less than thirty have quickened into life and produced so abundant a crop? Yet this is what is asked.

If, however, all that has been enumerated taken together were insufficient to show conclusively the character and tendency of this Anglican heresy, surely the infamous doctrine and still more infamous practice of Auricular Confession would stamp the name of "harlot" on it, and fix its parentage beyond doubt on "BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH,”—“that great city which reigneth over the Kings of the earth."

(To be concluded.)

HORE BIBLICÆ.

No. LXII. KOHELETH: HIS DESCRIPTION OF OLD AGE

(ECCLESIASTES XII. 2-7.)

(Concluded from page 922.)

SUCH appears to have been the scene described by Solomon; such the series and succession of changes which he had in view, according to the literal sense of the allegory which he has here constructed. We have now to consider its figurative meaning, in its application to the human body, and the successive stages of its decay. But as on this part of our subject