cleansed of all the spots of our iniquity: FOR THAT WERE INDEED TO DEFACE CHRIST, AND TO DEFRAUD HIM OF HIS GLORY. But they mean this, and this is the understanding of those and such like sayings, that God of his mercy and special favour towards them, whom he hath appointed to everlasting salvation, hath so offered his grace especially, and they have so received it fruitfully, that, although by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition; yet now, the Spirit of God mightily working in them, unto obedience to God's will and commandments, they declare by their outward deeds and life in the shewing of mercy and charity, (which cannot come but of the Spirit of God, and his especial grace) that they are the undoubted children of God, appointed to everlasting life. For

as the good fruit is not the cause that the tree is good, but the tree must first be good before it can bring forth good fruit; so the good deeds of a man are not the cause that maketh man good, but he is first made good by the Spirit and grace of God, that effectually worketh in him, and afterwards he bringeth forth good fruits. Almsdeeds do wash away our sins, because God doth vouchsafe then to repute us clean and pure, when we do them for his sake, and not because they deserve or merit our purging, or for that they have any such strength and virtue in themselves.”—Brief Remarks, &c. pp. 4—6.

Several no less glaring attempts to reconcile Tractarian Doctrines with the teaching of our Church by the aid of garbled extracts from the HOMILIES, have been exposed by the BISHOP OF OSSORY in his Charge of 1842. "Such unfairness," observes his Lordship, "appears hardly to admit of aggravation. But yet it must be felt to be not a little aggravated by the fact, that there are passages in the Homilies,-sometimes in the very Homily from which these quotations are made, sometimes even in direct connexion with the passages quoted,-which plainly testify that the Church was opposed to the Romish Doctrines on the points referred to, in every degree and under every form, and not merely in those extreme degrees and grosser forms, which, for obvious reasons, it takes most pains to present in full detail."-Par. 139, p. 86, supra.

See especially his Lordship's examination of the quotations adduced by MR. NEWMAN in Tract 90, with reference to the Doctrine of the Invocation of Saints, pp. 90-97,

supra.

3. QUOTATIONS FROM DIVINES OF THE CHURCH OF ENGLAND.-TRACTARIAN CATENA.

"Such is the treatment awarded to one of our most learned and judicious Divines. To offer any defence of HOOKER against such charges, would be a waste of words indeed. But there is one question which I would seriously ask of the Author of the Catena, namely, how he can reconcile it with fair dealing, when it is notorious, and confessed by his own party, that Hooker did not follow out his own premises' (to use their phrase) so as to maintain their doctrine, but expressly repudiates it, to select a passage so worded as to lead a cursory reader to think that Hooker held it, and put it as a proof of Hooker's advocacy of their doctrine in the Catena' of witnesses for it.

"In what position does this place their boasted Catenas? This is one of the most painful parts of the whole subject, and one on which it is impossible not to feel strongly; because the cause that, beyond all others, has tended to produce the partial and temporary success our opponents have gained, is the supposition derived from their Catenas, that they are only enforcing the doctrines which almost all our great Divines have held before them."—GOODE's Divine Rule of Faith and Practice, vol. ii. pp. 95, 96.

"To go through our opponents' whole Catena is, of course, impossible in this place; but I will venture to affirm that it would be easy to shew, as to three-fourths at least of the authors there cited, that they are equally opposed to our opponents' views as the three we have just noticed. And indeed, if the reader will take the trouble of investigating the extracts they themselves have given, he will find very few that at all bear upon the disputed points.

"I am sorry to say, however, that this seems to be the plan commonly adopted by the Tractarians. Under a phrase which may be interpreted in various ways, they lay down a certain doctrine, and then quote as supporters of their views, all those who have defended any doctrine that has borne the same name."—Ibid. pp. 100-101.

The reader who is acquainted with Mr. GOODE's Work need not be reminded that the learned author has adduced, from the writings of the Party, but too many proofs of the foregoing assertions.-ED.

TRACTARIAN EXTRACTS AND QUOTATIONS.

705

"I cannot but express my surprise, that Extracts such as these should have been brought forward, for the purpose so generally of giving currency to sentiments, to which every one knows these authors are opposed; and that they should so far have escaped exposure. It seems to be a feature peculiar to your new Theological School to undertake, on the amplest scale, labour of this sort. The late attempt made in Tract 90, by one of your school,-not to mention those of many others occurring in that series of publications,-to make our Articles harmonize with the decrees of the Council of Trent, was a remarkable instance of this sort. You own, in this Sermon and its notes, in which you have attempted to enlist ANDREWES, BRAMHALL, and many of the worthies of the Syrian, Greek, Latin, and Anglican Churches, into your service, is no less entitled to our especial wonder. It exhibits a phenomenon, I think I may say, unequalled in the annals of theological literature. The success too, which has attended this most strange and chivalrous undertaking, is certainly what could hardly have been expected in a day so enlightened as this is supposed to be. I will affirm, nevertheless, that it is as short-sighted as it is chivalrous, and evinces a want of judgment quite as great as either its ingenuity or perseverance can be supposed to be."-PROFESSOR LEE'S Remarks on the Sermon of the Rev. Dr. Pusey, lately printed and published at Oxford, pp. 93, 94.

See also the observations of the BISHOP OF OSSORY AND FERNS on the character of Tractarian Catena, pp. 58. 175. supra.

A grievous misrepresentation of the views of the BISHOP OF WINCHESTER, on the subject of Reserve, by means of a garbled extract from his Lordship's Ministerial Character of Christ, has been noticed above.-See note, p. 433.

4. FALSE CITATION IN THE "BRITISH CRITIC."

“ The extremity of οἰκονομία and φενακισμὸς.”

Newman's Letter, Dec. 12, 1842.

"In a Letter recently addressed to a Resident Member of the University by the Archdeacon of there occurred the following passage:

"Are you aware that, in an elaborate article on the Divines of the Seventeenth Century, these writers have had the hardihood to quote Heylyn's "Life of Laud" in reference to the infamous negotiation with Panzani? You will find the quotation in the British Critic, No. 641, p. 366.'

"The Archdeacon's correspondent, happening to have by him both the works referred to, first turned to the British Critic, where he found the following extract from the letter of a Venetian Ambassador adduced, to shew what were the sentiments of the whole Laudian party, if we may trust the account of a contemporary:—

"As to a reconciliation between the Churches of England and Rome, there were made some general propositions and overtures by the Archbishop's agents, they assuming that His Grace was very much disposed thereunto; and that, if it were not accomplished in his lifetime, it would prove a work of more difficulty after his death; that in very truth for the last three years the Archbishop had introduced some innovation approaching near the rites and forms of Rome; that the Bishop of Chichester, a great confidant of His Grace, the Lord Treasurer, and eight other Bishops of His Grace's party, did most passionately desire a reconciliation with the Church of Rome;* that they did day by day recede from their ancient tenets to accommodate with the Church of Rome; that therefore the Pope on his part ought to make some steps to meet them. The composition on both sides was in so good a state of forwardness before Panzani left the kingdom, that the Archbishop and Bishop of Chichester had often said that there were but two sorts of people to impede or hinder the reconciliation, to wit, the

"That Archbishop Laud's sentiments are here misrepresented by the Venetian Ambassador is the opinion of Hallam and others. Montague the Bishop of Chichester alluded to (a great Tractarian authority, sce Tracts for the Times, 78, 81, &c.) was a scoundrel according to his own acknowledgment to Panzani, that as to the aversion to Rome which he and others discovered in their Sermons and printed Books, they were things of form, chiefly to humour the populace, and not to be much regarded. And it cannot be doubted that one of the other Bishops referred to was Goodman of Gloucester, of whom it is remarked in Panzani's Memoirs, that of those of the Episcopal order none appeared more zealous for union with Rome, and that he every day said the

Puritans among the Protestants, and the Jesuits among the Catholics.'-Heylin's Laud, p. 414.

"But upon reference to Heylin's Laud, p. 414. after the Pope on his part ought to make some steps to meet them,' it was found that the following words had been omitted in the British Critic:-'And the Court of Rome REMIT SOMEWHAT of its RIGOUR OF DOCTRINE, or OTHERWISE NO ACCORD COULD be.'

"Can it be doubted that this omission was wilful, and that the writer was of opinion with Clement of Alexandria, that there are occasions when it is right to be false or utter a falsehood as the Sophists say? To have cited the omitted words would have spoiled the effect of his assertion a few lines before, that Bramhall was WILLING TO UNITE WITH THE CHURCH OF ROME WITHOUT REQUIRING ANY CHANGE OF DOCTRINE IN HER.'"

5. MIS-QUOTATION OF THE OATH OF SUPREMACY.

It has been already observed by the BISHOP OF WINCHESTER, (vide p. 480, supra,) that the author of the 71st Number of The Tracts for the Times, page 8, in quoting the Oath of Supremacy, has omitted the important words "ECCLESIASTICAL OR SPIRITUAL." Mr. Newman has done the same thing in Tract 90, p. 79. Editions First, Second, Third, and Fourth. So also has Dr. Pusey in his Letter to Dr. Jelf in Vindication of Tract 90. p. 136, where he refers to the oath for the purpose of shewing the consistency of Mr. Newman's view of the Pope's jurisdiction with the teaching of our Thirty-seventh Article. The insertion of the words "Ecclesiastical or Spiritual" would have been wholly fatal to the Professor's argument. Mr. Golightly, however, has suggested in his Brief Remarks on Tract 90, that Dr. Pusey was in all probability led into error by Mr.

Newman.

priest's office, and observed several other duties as practised in the Church of Rome. Yet, of this very Bishop, Heylyn remarks in his Life of Laud,' (p. 263.) that, 'having staid in his Diocese long enough to be as weary of them as they were of him, he affected a remove to the see of Hereford, and had so far prevailed with some great officer of State, that his money was taken, his congé d'élire issued out, his election passed. But the Archbishop coming opportunely to the knowledge of it, and being ashamed of so much baseness in the man, who could pretend no other merit than his money, so laboured the business with the King, and the King so rattled up the Bishop, that he was glad to make his peace not only with the resignation of his election, but the loss of his bribe. He died a Roman Catholic.'

"Mr. Oakeley in his defence of Tract 90, remarks, that the higher we set Bishop Goodman's Catholicism the more striking is the fact, that one who was conscientious enough (!) to suffer penalties rather than subscribe the Laudian Canons (he did subscribe them at last, which Mr. Dakeley does not seem to know) should not have stumbled at the Articles."

SPECIMENS OF TRACTARIAN MANUALS OF DEVOTION.

707

APPENDIX K.

SPECIMENS OF TRACTARIAN MANUALS OF DEVOTION.

I. EXTRACTS FROM "HORE CANONICE: OR DEVOTIONS FOR THE SEVEN STATED HOURS OF PRAYER."-London: Burns. 1841.

"The whole, it may be well to say, is a translation from the Daily Hours of the Roman Breviary. This need occasion scruples to no one in making use of it, as any one at all acquainted with our Anglican Liturgy well knows how much it possesses in common with the Roman Ritual. And, besides, care has been taken to leave out all Collects, and Hymns, and invocatory addresses, which might seem to be at variance with what is truly primitive and Catholic."-Preface, p. 6.

"Let us pray for the faithful who are departed. Grant them O Lord, eternal repose, and may perpetual light shine upon them. May they rest in peace. Amen. "May the souls of the faithful, through God's mercy, rest in peace."—pp. 72, 75. O God, who through the fruitful virginity of Mary ever-blessed, hast bestowed upon mankind the rewards of everlasting Salvation; grant, we beseech thee, that we may evermore rejoice in Him, whom, through her, we have been found meet to receive, as the Author of everlasting life "-p. 92.

"O God, who dost purify Thy Church by the annual fast of forty days; grant to Thy family that what they strive by abstinence to obtain from Thee, they may effectually obtain by the help of good works; through Jesus Christ our Lord.”—p. 99.

"O God, who through their fasting bestowest pardon on the sinner, and rewards on the righteous; have compassion upon thy supplicants, that we, confessing our guilt, may obtain the pardon of our sins; through Jesus Christ our Lord. Amen."-p. Ï10. "O Lord, we beseech Thee, of Thy favour pour Thy grace into our hearts; we, restraining our sins by voluntary chastisements, may rather now suffer in this life present than be given up to be punished everlastingly; through Jesus Christ our Lord. Amen."-p. 115.

that

"Grant, we beseech Thee Almighty God, that as by our excesses we have wounded the perfection of our nature, so by giving up ourselves to the medicine of abstinence, it may be restored; through Jesus Christ our Lord. Amen."-p. 114.

II. EXTRACTS FROM "DEVOTIONS, COMMEMORATIVE OF THE MOST ADORABLE PASSION OF OUR LORD AND SAVIOUR JESUS CHRIST. TRANSLATED FROM CATHOLIC SOURCES." 5-London: Burns. J. H. Parker, Oxford; T. Stevenson, Cambridge. 1842.

"With a view to the general object which the compilers propose to themselves in the publication of this little volume, they have added, in an Appendix, extracts from the Roman Breviary applicable to the Passion and Easter Seasons."-Preface, p. ix.

The British Critic thus alludes to the publication of this volume :

"We hail, with peculiar pleasure, the appearance of a little Work called Devotions Commemorative of the most adorable Passion of our Lord and Saviour Jesus Christ, translated from Catholic sources; and we hope that the great success which, as we understand, it has met with, may encourage the compilers to extend their plan and make accessible to the English Church

"At the Washing of the Feet on Maunday Thursday, after Vespers.

"After the stripping of the Altar, the Clergy come together at an appointed hour to perform our Lord's command. The Bishop or Superior sings the following Gospel after the usual manner After which he is girded with a towel, and proceeds, with the assistance of the Deacon and Subdeacon, to wash, wipe, and kiss the feet of those that are assembled for that purpose.

After the

washing, the Superior, or whoever has been washing the others' feet, washes his own hands, and wipes them upon another towel: then returning to his place, he says 'Our Father,' privately."-pp. 49-51.

"The Reproaches.-Sung on Good Friday.

"Then all sing together the Antiphon, "We adore Thy Cross, O Lord; and praise and glorify Thy holy Resurrection; for lo! by this tree joy hath come throughout

all the world.

Then is sing O Faithful Cross, with the Hymn, Sing O Tongue. After each verse of which, O Faithful Cross, or this, Sweet is the Wood, is repeated as follows:"Crux fidelis, inter omnes arbor una nobilis; nulla silva talem profert, fronde, flore, germine. Dulce lignum, dulces clavos, dulce pondus sustinet."

"O Faithful Cross, thou peerless Tree, no forest yields the like of thee, leaf, flower, and bud. Sweet is the Wood, and sweet its weight, and sweet the nails which pe netrate thee, thou sweet Wood."—pp. 52.

54.

Further extracts from this work will be found at page 511, note 9, supra.

III. EXTRACTS FROM "A MANUAL OF DEVOTIONS FOR THE HOLY COMMUNION, COMPILED FROM VARIOUS SOURCES."-London: Toovey,

1843.

"This little Manual of Prayers and Meditations has been drawn up under a deep conviction, that all devotional exercises on the Holy Communion must utterly fail of their object, which do not involve a constant and explicit reference to the Doctrine of the Real Presence, as taught in the Catechism of our Church.

In the

attempt to carry out this idea of the object to which such a Manual as the present should be directed, no difficulty has been felt in drawing upon other than purely Anglican sources for its materials."—Advertisement, pp. v. vi.

men more of such devotional treasures. It is by such exhibitions of Catholic truth that the English Church will best retain her hold on the affections of those of her children who may be wavering in their allegiance, and it is thus also that many religious minds who are as yet, in greater or less degree, in bondage to the popular religion, may feel the far deeper and truer gratification to their religious cravings, which the Catholic System supplies."-No. 62. p. 551.-See the Extracts from the Bishop of Orford's Charge, 1842, and note 3, p. 530, supra.