various London and provincial newspapers, with the Charge itself as it was afterwards published by Parker, especially from page 52 to page 59. During the delivery of the Charge an article appeared in the Globe, which was copied by the Times and went the round of the press, in which the following sentence occurred, "Mr. Brock and other gentlemen who have taken an active part in opposition to these opinions, are considering the propriety of proceeding ecclesiastically against the Bishop of Oxford, in order to test the soundness of his views." I do not know how this report originated, except that the similarity of the Bishop's views and those of the late Archdeacon Wilberforce was so great, that, as those of the latter were about to be made the subject of a judicial inquiry when he resigned his preferments in the Church and shortly after joined the Romish apostasy, it was conjectured that a like process would be instituted in the case of his brother, holding, as was supposed, almost identical views. But be this as it may, I may be permitted to state that I do not believe that any one ever contemplated the probability of an occasion being given by so subtle a Prelate as the Bishop of Oxford to take proceedings against him. It is quite possible however that the wide circulation that was given to the report in question may have led the Bishop to reconsider and to weigh well his modes of expression on the subject of the Real Presence, during the interval between the delivery of his Charge and its publication; and that for the present at least it was thought necessary for his position to veil his sentiments in mystery, and to adventure no further on such delicate ground than would enable his party to claim him as their ally, while at the same time he might secure himself from the charge, though not from the suspicion, of having over-stepped the limits of the Church's teaching.

The Bishop has already had the benefit of his repudiation of the sentiments attributed to him on the subject of his brother's Book on the Eucharist. It has been very generally felt, however, that this denial was, under the circumstances, a peculiarly faint When I wrote to his Lordship last autumn, I did not of course mean to say that he had used the exact words in which

one.

I stated to him the sentiments which it was alleged he had expressed and yet the Bishop was satisfied with simply quoting the ipsissima verba, and saying that he had not used them. He was not anxious to know the authority for the statement to which I thought it a public duty to call his attention. I do not think, however, that it would be right for me any longer to conceal the fact, which is already known to many, that that authority is none other than a venerable and honoured dignitary, high in office in the Church, and well known to the Bishop of Oxford. I have the permission of the estimable brother clergyman who first communicated his name to me to publish it: but there are circumstances which induce me to withhold it for the present, though I am well aware that it has already transpired in many quarters. I may here quote the passages from my friend's letters in which first he communicates to me the statement which induced me to address the Bishop; and secondly gives his reasons, in writing to another party, for making me acquainted with his authority for that statement:

"If it is not necessary, I should rather not give my authority: but a person who is intimate with the Wilberforces told me that the Bishop of Oxford told him that his brother's work was, in his opinion, the only stay remaining to our Church against Popery. These or almost identical words were spoken. I have no doubt as to the import of his words at all, and that the words were spoken. And I have no doubt that they were spoken by the Bishop, as the gentleman who told me is an old and intimate acquaintance, and was on a visit at Cuddesden some time before. If this reply is not satisfactory, I have no objection to give you my authority. As he is well known as a decided supporter of the Evangelical cause, I think it very possible that the Bishop makes no secret of his opinion, and that if he were written to he might possibly avow it."

"I was a stranger in -'s family. He would not openly talk of things before or to me which were private matters. Besides I have again and again mentioned what he told me to others, and coupled his name with the communication. Is it right that I should refuse the name when asked for it? Ought I in

justice to myself to refuse to give it up, and above all, in connection with the great object in view ?"

These passages will, I think, sufficiently exonerate me from the charge of having written to the Bishop on merely casual report. There can be no suspicion of " calumny" in this case: and as the statement in question had already obtained considerable publicity through the press, and was calculated to bring both scandal on the Church and reproach upon our Episcopate, it was due to all parties that the subject should be brought before the notice of the Right Rev. Prelate, whose character and principles it more especially affected. Whether the manner in which he met the allegations has cleared up the matter, or raised the Bishop of Oxford in the estimation of the Church at large, it is not for me to determine.

NOTE E.-Page 90.

TRACTARIAN BOOKS OF POPULAR INSTRUCTION AND DEVOTION.

THE following abstract of a Lecture on this subject, delivered at Southampton by Thomas H. Croft Moody, Esq., is taken from the Wiltshire Mirror. The Lecture was a most valuable one, and contained a mass of evidence proving the identity of Tractarianism and Romanism by a very detailed and extensive reference to their respective publications, which, while it could not be gainsaid, revealed an amount of Popery and treachery in the English Church which is perfectly frightful. The thanks of all faithful friends of the Church are due to Mr. Moody for his laborious examination of these Tractarian publications. Such an exposé as the following shows the need of Protestant Lectures. Information is wanted. The members of our national Church are not the least aware of the extent of the danger. They are betrayed on all sides. I feel that I express the unanimous desire of the large audience which listened to Mr. Moody's elaborate and able Lecture when I say, that he would confer a general benefit on the Church if he could find time to publish it in extenso.

From the Wiltshire Mirror, March 21st, 1855.

The third of the course of Lectures against Tractarianism was delivered at the Victoria Rooms on the evening of Monday the 9th inst., by T. H. Croft Moody, Esq., of Southampton, the subject being "Tractarian Books of Popular Instruction and Devotion." The chair was occupied by the Rev. Frederick Russell, Incumbent of Newtown, and there was a large atten. dance.

Mr. MOODY said the present Lecture was not the result of a case got up for the purpose of this course at the risk of whatever materials might turn up, but had sprung from long previous searches after and observations made by him on the popular books of Tractarians, through a course of years. It embodied the results of close examination of some 160 books of all sorts in that class, and he should be careful not to advance a single charge of which he had not the means of ample proof.

After vindicating the delivery of such a course of lectures at Southampton, the Lecturer proceeded to notice the activity of the Tractarian press, and its remarkable effect in drawing out a new description of publication, and almost extinguishing the popular old High Church religious literature; adding illustrations in proof from his own observation in booksellers' shops and the publishing world. He next noticed the quietness of its movements for circulation, and the dangers to which the want of knowledge and discernment of book-buyers and readers exposed them in falling in with such publications. He then remarked on the classes of popular literature, newspapers, magazines, poetry, tales, and books of religious instruction and devotion. All tended to prove the truth of the remark, that great principles rise and fall together. There was to be found in these publications, looked at as a whole, not merely one doctrine or practice, but the embodiment, more or less precise, of the principles and practices of the Romish apostacy. To take one instance of their religious tone, he had examined from fifty to seventy books for Sunday School rewards for children, and he could state, that while in those with any distinct religious teaching, they strongly pointed at the development of some Tractarian or Romish error, there was in the remainder, almost without exception, no exhibition whatever of the Gospel of Christ; and they seldom rose beyond that which nature itself taught-the duties of kindness, obedience, honesty, carefulness, etc.; things excellent in their

way, but not the proper or exclusive burden of books for children in Sunday Schools.

He then addressed himself to the proof of the identity of Tractarianism, or Puseyism, and Romanism, by their respective publications. In doing so he excluded all books written by men who, being Tractarians when they wrote them, had since gone over to Rome. Not that he was not entitled to use them, for the writers had been acknowledged Tractarians, and their after fall over the precipice, on the edge of which they had been so nicely balanced, could not affect the case. But with such abundant materials at his command, he did not choose to embarrass the Lecture with evidence against which a syllable could be urged. He proceeded to notice the gradual blossoming of Tractarianism into Romanism by a comparison of " Hymns for Little Children," by a Lady; "Neale's Hymns for Children ;" and "Hymns compiled for School Children, by a Clergyman;" from the germ in the first to the full flower in the last.

He then divided the Romish doctrines taught by Tractarians into two classes. 1. Those in which there was not yet a complete agreement in development, although the foundation was laid, and even the doctrines asserted by some leading Tractarians, but where the popular literature was more moderate; and 2. those in which a thorough identity prevailed. In the first class he included Purgatory, with its concomitant Prayers for the dead, the invocation and veneration of Saints, and of Angels, and of the Virgin, etc., and, lastly, Baptism. Of baptism he remarked, that while the views of some Tractarians treating on baptism were essentially Roman, holding justification to take place in baptism, the language of most of the popular books before him had not reached that point, but took more of the character of the old High Church theory, added to stronger views, with regard to sin committed after baptism, etc. The Lecturer then produced the second class, of closer identity, as relating to (1.) the Scriptures, depreciated alike as the rule of faith, and the subject of study of all, and submission of their reading to the judgment of the Church, i. e. practically to the individual "Priest;" (2.) the necessity of penitential suffering and penances for sin, to expiate partially the sinner's punishment. (3.) Confes sion and absolution by the Priest. (4.) The real presence in the Lord's supper, whether held out as a spiritual presence in the elements, as by some Tractarians, or a carnal presence on the "Altar," of the body, blood, soul, and divinity of the Lord Jesus, in the bread and wine, as taught by Tractarians more advanced,