MAY BE TRACED TO A REMOTE ORIGIN. 129 her Doctrine and fellowship. If we are not ashamed of this character of moderation which distinguishes her,-if, on the contrary, we rejoice in it, and regard it as her most honourable attribute, as the very stamp of prudence and charity combined, and the safest criterion of truth; then we must be content to pay the price of this high privilege, in that continual contrast of opinions, and that occasional collision of parties; though this view of the case ought undoubtedly to operate as a constant motive to mutual forbearance. It would, indeed, have been surprising, if, while the Church herself was accused by her Protestant adversaries of too great a leaning and resemblance to the Church of Rome, because she retained many things which they viewed as Romish errors and corruptions, those of her Divines who laid the greatest stress on the things which were thus assailed, should not have incurred a like charge; or, on the other hand, if those who most earnestly maintained the principles which separate her from the Roman Church, should not sometimes have fallen under a suspicion of indifference or disaffection toward the other part of her system. This, which has, in fact, so often happened in former times, is the very thing which we are now witnessing. 10. I am aware, however, that this observation will lead us but a little way toward a historical explanation of the present controversy, or of the movement which gave rise to it; and will still less enable us to understand what is peculiar in its character. It may be traced to a remote origin; but certainly it was not transmitted to us exactly in its present form. If the general outline remain the same, there is, at least, an air of novelty about its lineaments and colour; and however clearly we may perceive its identity, something more is required to account for its appearance at this time, and in this shape. 11. There is, indeed, one very simple and easy way of cutting short this inquiry; that is, to refer the whole to some invisible supernatural agency. Viewed by different minds, and from opposite points, the same event may appear either as a gracious interposition of Divine Providence, or a machination of the great enemy of souls. So it was with the Reformation; and so it is with the movement that now agitates the Church. And, doubtless, in most events which have been brought about by human means, and extensively affected by human opinions, prejudices, and passions, there is such a mixture of good and evil, that even the same person may think he sees as much reason for referring them to the one author as to the other. But this is not the present question. As we should not understand the character of the Reformation at + Compare the opinions of the Bishops of CALCUTTA and CHESTER, (supra, note 6, p. 41,) with Dr. PUSEY'S application of John iii. 8, to the Tractarian Movement, (supra, note, 3, p. 123. The italics in the text are not his Lordship's.—ED. K all the better, for being told that it was a work of God, so, to say, whether truly or not, that this movement is a device of Satan, would leave us as much as ever in the dark with regard to its nature, occasion, and proximate causes. Nor again, does it appear to me, that a knowledge of the immediate occasion from which it arose, can throw any light upon its nature, or assist us toward forming an estimate of its worth. 12. But we do gain a notion of it, which, though it may not be complete, is certainly very important, and perhaps the only one with which, as Ministers of the Church, we are practically concerned, when we are led by the language both of its friends and its adversaries, to consider it as a reaction, an attempt to counteract a religious system, which it found existing and gaining ground within the Church. According to the descriptions5 which have been given of this system by those who profess to be resisting it, it is represented as one which undervalues the authority of the Church,6 disregards her Ordinances, neglects her Ritual, disparages the Sacraments, virtually abandons some of her peculiar Doctrines, destroys the proportion of her Theology, and contracts its compass, by the undue prominence given to a few Articles of Faith, substitutes empty phrases, barren, unreal notions, sensible excitement, feelings, and impressions, for the substance of religion, for true devotion, for the conscientious discharge of social duties, for habits of self-denial and charity, for the diligent cultivation and practical exercise of Christian virtues; and thus tends to diffuse a kind of antinomianism, which is only the more dangerous, on account of the subtlety and refinement, by which it eludes a superficial observation, and abstains from all that would offend decency and common sense. 8 13. If it were true that such a system as this had been introduced into the Church, and was making progress, there can be no doubt that those who undertook to expose and combat it, would be entitled to our sympathy, even though we might not agree with them in all their principles, or approve of all the remedies they proposed for the evil. 14. But though it is certain that one of the parties in the controversy represents itself as contending against such a system, several of their opponents have not only indignantly disclaimed all connexion with it, but have seemed altogether to deny its exist 5 His Lordship has by no means exaggerated the description given by the Tractarians, of the teaching of what they are pleased to call the "Modern Religion ists," or "Ultra-Protestant Party." Specimens of this grievous misrepresentation, from the British Critic, and Tracts for the Times, will be found in Appendix E. For a true exposition of the teaching referred to, see the Charge of the BISHOP OF CALCUTTA, 1838, paragraphs 21-36.-ED. 6. 7. 8. Compare the teaching of the BISHOP OF CALCUTTA, Charge, 1838, paragraphs 26, 27, 28.—ED. COUNTERACT AN EXISTING RELIGIOUS SYSTEM. 131 ence, and to treat it as a mere fiction, with which their antagonists have either deceived themselves, or endeavoured to impose upon others; and which tends, in its effect, if not in its design, to check the growth of vital religion, by casting undeserved obloquy on a portion of the Church, which is more especially distinguished by its close adherence to the principles of the Gospel, even if it be not entitled to a name, which imports that it is in the exclusive possession of them. 15. There would, indeed, be just ground for the indignation which has been expressed on this subject, if the system above described had ever been imputed to the individuals who have disavowed it. But it seems perfectly consistent with the highest respect for them, and with the fullest admission of every thing they have asserted with regard to their own consciousness, practice, experience, and observation, to believe, that the evil is not so purely imaginary as they have represented it. It is a question of fact, on which no man ought to accept another's assertion as proof. But in the absence of what can never be given a proof of the negative-it seems no more than common charity requires, to believe that those who profess to be setting themselves against such a system, are sincerely convinced of its reality. As little can I doubt, that this conviction has been shared by numbers beside, and that this has been a main cause of the acceptance which writings directed against the system have met with. My own opinion on such a point can have no more weight than that of any other person, who has been used to pay attention to such subjects. But I must avow that the result of my observation has been a very strong impression, both of the reality, and of the extensive prevalence of the evil. 16. And this suggests another remark, which may possibly be of some use toward soothing the apprehensions of persons who view the course which the controversy has taken with alarm. When we hear of a school or party, which is charged with an attempt to introduce dangerous innovations into the Church, and are informed, that it comprises a large proportion of the Clergy, and a great number of the Laity, it is very necessary that we should accustom ourselves to distinguish between the Teachers and the Disciples,the Guides and the Followers; that we should remember that there may be a general sympathy and approbation, which does not exclude many differences of opinion, even on important points; that general principles may be adopted, but not in the sense or the spirit in which they were propounded, and without any of the inferences which are drawn from them, either by their advocates or their impugners. Indeed examples of such partial disagreement have already appeared; nor perhaps would it be difficult to point out indications of considerable divergency in the writers who are considered as the leaders and organs of the party. But, at least, there seems to be no reason to suspect that the mass of those with whom their principles have found favour, are not heartily attached to the Church in her present form, or that they are dissatisfied with the language of her formularies,9 or desirous of any change in her public worship, not perfectly consistent with her existing Canons and Rubric. 9 These are charges from which it would be difficult, indeed, to vindicate the "Leaders and Organs of the Party." The BISHOP OF OXFORD (Charge 1842, par. 27) makes a similar distinction between the "Teachers and the Disciples," but his inference is in favour of the former. It is to be feared that they "who view the course which the controversy has taken with alarm," will derive but very slender consolation from the principles and practices either of the one or the other.-ED. CHAPTER V. PERSONAL CHARACTER OF THE LEADERS OF THE MOVEMENT.-TREATMENT TO WHICH THEY HAVE BEEN EXPOSED. "In the inquiry whether any Doctrine be a Scriptural Truth, we should not allow ourselves to be influenced by the supposed religious character of those who in our times hold it, or the contrary." DR. PUSEY. Individual Holiness no Test of Religious Truth. Tract 67, p. 6. KAYE, BISHOP OF LINCOLN.-1837. ['A Society of learned and pious2 men Vide Par. 1, in Chap. VI. 1 Vide supra, note 3, page 10.-ED. "Why does God expose his creatures to the danger of embracing error, recommended by personal goodness in its advocates? "It is to try our faith. To see, whether, in spite of all temptations, we will trust His word in cases where it has spoken plainly. That there are such cases, where nothing is needed to discern the opposition between the proffered error and the Word of God, but an unsophisticated understanding, and an honest heart, few will deny. The worship of the Virgin, the bowing down to Images, the adoration of the Wood of the Cross, and other Romish errors, are of this kind. How such glaring contradictions to the letter and spirit of Scripture could ever establish themselves in the outward Church, is perfectly marvellous. We may attempt to account for it, by mentioning the facility with which errors crept in, before the early Church had had experience of their tendency; the long and severe struggle Christianity maintained with heathenism, which, even in expiring, inflicted severe wounds on its conqueror; the ignorance of the Scriptures that characterized the dark ages; the fostering aid given, alas! by a self-interested priesthood; and lastly, the bias of corrupt nature, the force of habit, the prejudice of an education in falsehood, and even the love of consistency, all which combine to keep up such monstrous errors in the present day; we may mention these or other causes, but the marvel will still remain, that Holy Scripture should be opposed, point blank, by men of mind, and who acknowledge its inspired authority, in matters so plain, that the wayfaring man, though a fool, cannot err therein.' Now, in all such cases, the lesson we learn is, 'Cease ye from man, whose breath is in his nostrils, for wherein is he to be accounted of 2 St. Paul gives this view, when he tells the Galatians, that, having now, by inspiration, delivered to them the Gospel, if even he himself afterwards, with all his claims to their regard, should preach to them any other Gospel, or, if an angel from heaven' should do so, they should be so far from listening to him, that they should hold him accursed,' that is, excommunicated; and, instead of any longer regarding him as a guide and a friend, should separate themselves from him as an enemy of the Church. Here he evidently supposes it possible that they, or future Christians, might be tried; otherwise, to what purpose so solemn a warning? He seems, therefore, to suppose it possible, that even he, a holy man as he knew himself, by the grace of God to be, yet still but a man, might, in an |