66 upon on either side, it will seem to be nearer to the opposite than these are to each other. The proverbial truth tells extremes meet,' as in this case is also verified; whereas the mean which our Church holds will never meet in either extreme." (p. 60.) While the flattery of the Bishop of London, at pp. 7, 8, 15, of "Modern Puritanism" is disgusting, yet we find at pp. 9, 10, it is said that Bishops' decisions on points of faith are authoritative only in so far as they harmonise with the teaching of the Church Catholic," and "when in opposition to the received faith, he [i. e. a Bishop] is of no authority whatever," (p. 9.) By comparing pp. 9, 10, and 13, with Hon. and Rev. A. P. Perceval's "Collection of Papers," c. x. p. 90, &c., it will be evident that the expression, "the teaching of the Church," means, what writers of a particular school can collect out of the Fathers, by the exercise of their private judgment, to suit which they may explain away Articles which they have subscribed, and turn a deaf ear to the Bishops, of whose dignity and authority so much was said in some of "the Tracts for the Times," e. g., No. 10, and No. 17! At p. 10 of "Modern Puritanism" it is remarked on Episcopal Charges, "Where they happen to suit low views they are lauded beyond the skies; they are claimed as decisive; as settling the question; as pronouncing what is the doctrine of the Church;' but this, as we have already said, only when it suits a certain purpose;" &c. A better description of the writer's own school could hardly * Dr. Pusey has, in the preceding pages (viz. pp. 54—60) been drawing a parallel between "Romanism," and "Ultra-Protestantism," and the passage quoted above is the result of this comparison. There are some excellent remarks on Private Judgment, in Rev. J. Bateman's Lectures on the Evidences of Christianity. No. viii. pp. 211-237. (Hatchard, 1844.) have been given; (see also p. 12) for as he himself remarks (at p. 16) on the Dean of York, "What strange tricks our memories play us!" At pp. 21, 27, of his own Review, are very uncourteous insinuations against the Archbishop of Dublin, and at p. 13, while he contrasts "the flimsy nature of the great respect" for a Bishop's judgment of the low-Church clergy, with "the respectful silence and submissive reverence with which doctrinal views bearing the other way, are received by those of the opposite school," he finds it convenient to forget the Hon, and Rev. A. P. Perceval's Letter to the Bishop of Chester, on his Charge; and what passed between Rev. J. Keble, and his diocesan, the Bishop of Winchester, on his charge; and the proceedings at Leamington, when the vicar called his diocesan to account for presiding at a meeting in behalf of the Pastoral Aid Society; &c., &c. The remark at p. 32, may be fairly returned, "Are these the writers to criticise a Bishop?" and also the 66 SO * Mr. Perceval was a contributor to "the Tracts for the Times," being the author of Nos. 23, 35, and 36. See his Papers," p. 15. This same pamphlet, viz. "Modern Puritanism," at p. 11, accuses the for addressing his Bishop as "My dear Rev. C. I. Yorke, of" insolent familiarity" Lord;" yet Dr. Pasey so_addresses the Bishop of Oxford in his Letter of 1839 ! Again, at p. 13, Mr. Yorke and others are intrusive letters :" this may be said of the said to have "pestered their Bishop with Dean of York's (Dr. Cockburn) impudent letter to the Bishop of London; yet we find that Hon. and Rev. A. P. Perceval, the Times" and a contributor to them, one of the originators of "the Tracts for though belonging to the Diocese of Canterbury, wrote in 1842, to the Bishop of Chester on his charge, in terms but little more respectful than the Dean of York's letter to the Bishop of London. The con temptuous sneer of " Modern Puritanism," p. 31, at a sentiment of Rev. C. I. Yorke's, in close agreement with Augustine's, has been before alluded to in the January number. SO ters." Why do they clamour loud at the use of any thing written by Dissenters, when they publish the works of the Non-jurors? and also, Romish works for private devotion, &c.? Moreover, why was it such a crime for Hon. and Rev. B. W. Noel, to attend public worship in a Presbyterian Church of the Scottish Establishment, when many of the Tractarian school not only attend the Romish Churches on the continent (see Correspondence on the State of Oxford. Hatchard, 1842. No. vii., p. 25, &c.), but also pay visits to Oscott for some days, and receive visits in Oxford from a Romish Bishop, as was done in 1841? (Ibid, pp. 11, 13, 19, 20.) No. 75 of "the Tracts for the Times," contains selections from the Breviary for "Protestant" use. in lemn rebuke" of p. 14, may be applied | to their own party. At pp. 40, 41, the Reviewer adopts with approbation the language of Bishop Cheney, of Gloucester, and identifies the present movement with the proceedings at that time; in "the Churchman's Monthly Review," for June, 1844, pp,417, 426, it is shown that Cheney was a concealed Romanist, and the tutor and friend of the traitor, Edmund Campian! At p. 20, the remark of Dr. Holloway, that "the Article respecting Baptism, while it recommends the rite to be administered to infants, was framed generally and principally for those who should come to be baptised in riper years," is considered "a crotchet;" it may not be amiss, therefore, to remind him that Mr. Perceval at p. 26, of his letter to the Bishop of Chester, in contending for "Baptismal Justifi-" private devotions," notwithstanding, cation," speaks only of adults; as does the Bishop of Exeter, in his Ordination Sermon of 1843, pp. 12, 16: Anabaptist writers could not have said less as to the effect of baptism in the case of infants. Again, the effrontery with which "Modern Puritanism," with such "dismal solemnity," (p. 15) recommends the Evangelical Clergy to leave the Church, at pp. 22, 23, 52, fered from the Church in important points That they were Dissenters, and dif53, kindly promising in that case to of doctrine will be seen in Perceval's pray for them" in merciful considera-"Apology for Apostolical Succession," p. tion of their honest hearts," excites pure wonder. (There is a good Article on the quiet advance of the Tractarian movement in the "Churchman's Monthly Review" for May, 1844, pp. 313, 331.) Let us rather say to them, "Watch ye, stand fast in the faith, quit you like men, be strong. Let all your things be done with charity." (1 Cor. xvi. 13, 14.) An admirable antidote to Tractarianism will be found in "Another Gospel," a Sermon by the late Rev. T. W. Carr, (W. H. Dalton.) The Tractarians are evidently (what Mr. Yorke is termed, p. 28, of Mod. Pur.) " Disguised Dissen therefore, the cautions at pp. 9, 10, 23, it seems strange that the Popery of pp. 53, 80, 86, should be retained; especially as similar (but somewhat modified) invoeations of saints at p. 61, 82, are defended at p. 11, and also in Dr. Pusey'st Letter of 1839, pp. 193, 197, 242-249; and Bishop Russel's Edition of Keith's "Scottish Bishops," pp. xxv-xxix, Regeneration, B. iii. c. 1. pp. 229-234, notes, compared with Bishop Mant's Charges of 1842, p. 6--8, and Letter on the Prayer for the Church Militant, pp. 8, 9, 11, 12. From a Letter in the Standard" of Tuesday, 31st Dec., from "a British Church Protestant," dated "Clifton, Dec. 30," it appears that Dr. Pusey, who stands convicted of heterodoxy by his Alma-Mater, is prohibited preaching therein to her sons the University of Oxford, and for which he tor two years," was allowed, by the Rector of Clifton, to preach a Charity Sermon in his Church, on Sunday, 29th December, Churchwardens, which was duly sent to against the remonstrance of one of the the Rector!" and Rev. S. Faber's Primitive Doctrine of love and revere, and we would gladly see its directions fully carried out in accordance with their plain obvious meaning and spirit." (Tractarianism compared with the Prayer Book, p. 28. Seeley, 1843, being an answer to "Plain Words to Plain People.") "Whenever, then, the clergyman is found going beyond the plain directions of the Prayer Book, and adopting, though in the smallest particular, Tractarian practices in the ministration of the services, let all such as are communicants and regular attendants at his church, sign a sober and respectful remonstrance, and let it be laid before him by some of the most influential of his parishioners. If this step should not induce him to make a satisfactory change; then let a me In conclusion, let us all strive to glorify God in our lives, and to be patterns of the wholesome effects of Evangelical truth, (2 Tim. ii. 5. Tit. ii. 8. 1 Pet. ii. 15), and at the same time defend our Prayer Book from the imputations cast upon it; let all who have to subscribe to our formularies, do so in honest sincerity. Let us not forsake the daily study of the Scriptures (Acts xvii. 11.) for the uncertain traditions of men, for how are we to ascertain their meaning, better than that of Scripture? Rev. G. S. Faber on the one hand (see his "Primitive Doctrine of Justification," pp. xliv. xlv. and xlvi. and 378, and "Re-morial of a similar nature be laid begeneration," pp. xi.-xxii.), and Rev. W. A. Hammond, (see the " Preface" to his translation of the Canons of the Church, pp. ii. iii. v.-vii.) and Rev. Dr. Hook (see his "Novelties of Romanism") on the other hand, agree in words as to the appeal to antiquity to decide controversy about the meaning of Scripture, and yet they differ widely as to what antiquity does teach!* Let us not forget to be earnest in prayer that God may guide into the way of truth all those who have erred and are deceived," and send forth peace, unity and concord to his church. (See the "Prayer for Unity," in the Service for the Sovereign's Accession.) "The Prayer Book, therefore, as it is, we 66 "The confidence of those who exalt tradition, is in fact built upon their own learning, while they profess due deference to the voice ofthe church catholic." (Rev. T. W. Carr's " Another Gospel," p. 21.) The pamphlet "Modern Puritanism" is a singular specimen of the sentiments of a writer belonging to that class of divines, in whose conduct, Dr. Hook says, "are beautifully exhibited love, joy, peace, longsuffering, gentleness, goodness, faith, meekness." See for instance pp. 28, 29. 31, 32, and many other such passages. fore the Bishop of the diocese. Hav- 4th Jan. 1845. ON THE PURSUIT OF THEOLOGI- NO. II. ITS HARMONY WITH NATURAL SCIENCE. the mind of man, if it dwell and stay there, it may induce some oblivion of the highest cause; but when a man passeth on farther, and seeth the dependence of causes, and the works of Providence; then, according to the allegory of the poets, he will easily believe that the highest link of nature's chain must needs be tied to the foot of Jupiter's chair." A deeper investigation of Scripture, and a larger view of science, have reconciled the seeming opposition of the two volumes of truth, and thus, the former stumbling-blocks in the way of the inquirer, have become pillars in the Temple of Truth; and the very dif ficulties which once perplexed him, have, when unravelled, proved the most satisfactory corroborations of his faith, and thereby rendered the most essential service to the cause which they had threatened with ruin. And this must necessarily be the case where the subjects themselves are so vast and complicated as the machinery is, by which it pleases God to conduct his government in the physical or moial world. The war which has long been waged between men professing natural and theological science, may indeed be designated as most unnatural, yea, as fratricidal. For if they be only honestly seeking "the glory of the Creator and the best interests of man," they can only differ through ignorance of one another's motives, principles, and discoveries. For they are both purThere is there can be-no contrasuing, in fact, one science, the mani- diction between well defined principles festation of God, whether he has dis- and well ascertained facts of natural played himself in his created works, science, and the clearly revealed laws or his inspired word. "No opinion and soundly interpreted records of (says a living divine and philosopher) the Sacred Scriptures. For, as it is can be heretical, but that which is remarked by a profound divine of the not true. Conflicting falsehoods 17th century, Truth cannot pos.. we can comprehend; but truths can sibly contradict itself, seeing that one never be at war with each other*." part of a proposition is necessarily But the theologian has been, in gen- false." And we know that both the eral, too little acquainted with na- Book of Nature and the Book of Retural science, and has pronounced it velation are the Works of the Spirit of heretical, because he did not recognise Truth; who cannot lie and cannot in it an echo of that scheme of cos- contradict himself. But there may be, mogony which he had deduced from and is, much contradiction between the Bible, or received by tradition as Men's theories, in these distinct such. White, the naturalist, proceed - | branches of the root of Truth, as ing by induction, from the experiments there are among those of the students and discoveries of his science to certain of either branch. While, therefore, general truths, has been startled into the pitiful smatterers in learning have scepticism by the opposition of crude reviled the philosophy which they could views of theological science, and popu- not comprehend, and sometimes even lar, superficial, and, therefore, errone- the possessors of true science have ous ideas of what the Bible really says "erred, not knowing the Scriptures or on the subject which has occupied his the power of God;" whenever a mind thoughts and studies. has been found thoroughly acquainted with the real bearings of each, that * Rev. Professor Sedgwick's Discourse on the Studies of the University. Cambridge, 1834. * Dr. Adam Littleton; Sermon on the Mission of the Holy Ghost, 1670. G mind has invariably given its verdict | cal systems than NEWTON, or o in favour of Revelation. The reply of SIR ISAAC NEWTON to the sceptical reflections of Dr. Halley is well known, yet so apposite that it cannot be omitted. “Dr. Halley, I am always glad to hear you speak about Astronomy, or other parts of Mathematics, because that is a subject you have studied and well understand; but you should not talk of Christianity, for you have not studied it; I have, and am certain that you know nothing of the matter." scholastic metaphysics than LOCKE? - To Revelation I which Socrates, Plato and Cicero longed for, and the volume of which the other eminent men sought and enjoyed,—we have Sir William Jones's own testimony transcribed after his death from his own manuscript in his Bible, by Lord Teignmouth, and which Sir W. had not been ashamed to repeat with little variation in a discourse delivered to the Asiatic Society at Calcutta, in February 1791,-"I have carefully and regularly perused these holy Scriptures, and am of opinion, that the volume, independently of its divine origin, contains more sublimity, purer morality, more important history, and finer strains of eloquence than can be collected from all other books in whatever language they may have been written." Of SIR WILLIAM JONES, observes his biographer, Lord Teignmouth,* "To a proficiency in the languages of Greece, Rome and Asia, he added the knowledge of the philosophy of those countries, and of everything curious and valuable, that had been taught in them. The doctrines of the Academy, the Lyceum, or the Portico were not more familiar to him than the tenets of the Vidas, the mysticism of the Sufis, or the religion of the Ancient Persians; and whilst with a kindred genius he perused with rapture the heroic, lyric, or moral compositions of the most renowned poets of Greece, Rome, and Asia, he would turn with equal deli ht and knowledge to the sublime speculations or mathematical calculations of Barrow and Newton. With them also, he professed his conviction of the truth of the Christian religion; and To this testimony in favour of he justly deemed it of no inconsider- Theological Science," by one of the able advantage, that his researches had most accomplished scholars and lawcorroborated the multiplied evidence yers of the lay portion of the Church, of Revelation by confirming the Mo- I will only now add that of the same elosaic account of the primitive world." quent and learned divine, DR. LITTLEThis profound and elegant scholar TON, whom I have already quoted, and himself has said, "Who was better who was one of "the giants who were acquainted with the Mythology of in the earth" in the days of Barrow-in Athens than SOCRATES? Who more favour of universal knowledge, under accurately versed in the Rabbinical the influence of the HOLY SPIRIT. doctrines than PAUL? Who possessed" HE is the best interpreter of truth, clearer ideas of all ancient astronomi- to clear difficulties, and to explain hard places. Indeed, the knowledge of the original languages, perusal of fathers * Discourse before the Asiatic Society. |