81. "The view of justification taken by Romanists and by a school of divines among ourselves, tends to fix the mind on self, not on CHRIST; whereas that which I have advocated as Scriptural and Catholic, buries itself in the vision of a present, an in-dwelling God." -Ibid. p. 220. 82. "So much space has been given to Bucer's doctrine, because he is in a small degree connected with our own Reformation; and such as his has been the current doctrine of the English Church. Our divines, though of very different schools, have, with few exceptions, agreed in this, that justification is gained by obedience in the shape of faith; that is an obedience which confesses it is not sufficient, and trusts solely in Christ's merits for acceptance-not the Roman, that the obedience justifies without a continual imputation of Christ's merits; nor the Protestant, that the imputation justifies distinct from obedience."-Ibid. p. 420. 83. "The Council of Trent did, as regards Roman errors, what, for all we know, though God forbid, some future Synod of the English Church may do as regards Protestant errors, take them into her system, make them forms of communion, bind upon her hitherto favoured sons their grievous chain; and what that unhappy Council actually did for Rome, that does every one in his place and according to his power, who by declaiming against and denouncing those who dare to treat the Protestant errors as unestablished, gives a helping hand towards their establishment."-Newman's Letter to Faussett, p. 15. 84. "Who defends such things as these [worship of the Blessed Virgin]? who says the Church of Rome was free from them before Trent?... Why are the Tracts to be censured for stating a plain historical fact, that the Roman Church did not, till Trent, embody in her creed the mass of her present tenets, while they do not deny but expressly acknowledge her great corruptions before that era; while they give the history of Transubstantiation prior to Trent, (Nos. 27, 28.) of the breviary worship of the Blessed Virgin prior to Trent, (No. 79.) while they formally draw up points in which they feel agreement with Romanism to be hopeless, (Nos. 38. 71.) and while they declare, (in large letters to draw attention) that, while Rome is what it is, union' with it is impossible' (No. 20.)? All that can be said against them is, that in discussing the Roman tenets, they use guarded language; and this I will say, that the more we have personal experience of the arduous controversy in question, the more shall we understand the absolute necessity, if we are to make any way, of weighing our words and keeping from declamation."-Ibid. p. 18. 85. "It is idolatry to bow down to any emblem or symbol as divine which God Himself has not appointed; and since He has not appointed the worship of images, such worship is idolatrous. . . . It is impossible for any religious man, having a crucifix, not to treat it with reverence . . . but . . . I more than doubt whether a crucifix, carved to represent life, as such memorials commonly are, be not 11 too true to be reverent, and too distressing for familiar contemplation. ... So much I know, that the use of the crucifix is in this place no badge of persons whose mode of thinking you would condemn. How many crucifixes could be counted up in Oxford I know not; but you will find them in the possession of those who are no special friends or followers of Mr. Froude, and perhaps cordial admirers, except of course on this one point, of the tenor of your publication."Ibid. p. 25. In a Note-" I know or have heard of the names of four persons altogether; one of the four I have forgotten, and another I cannot be sure I heard." 86. "O that we had the courage and the generous faith to aim at perfection, to demand the attention, to claim the submission of the world! Thousands of hungry souls in all classes of life stand around us; we do not give them what they want, the image of a true Christian people, living in that Apostolic awe and strictness which carries with it an evidence that they are the Church of CHRIST. This is the way to withstand and repel the Romanists; not by cries of alarm, and rumour of plots, and disputes, and denunciations, but by living up to the Creeds, the Services, the Ordinances, the usages of our own Church, without fear of consequences, without fear of being called Papists: to let matters take their course freely, and to trust to God's good Providence for the issue."-Ibid. p. 98. 87. EXTRACTS FROM FROUDE'S REMAINS. "The Romanists [are not schismatics in England and Catholics abroad, but they] are wretched Tridentines every where." -Froude's Remains, vol. i. p. 434. 88. " I never could be a Romanist; I never could think all those things in Pope Pius' Creed necessary to salvation.”—Ibid. 89. "We found to our horror, that the doctrine of the infallibility of the Church made the acts of each successive Council obligatory for ever; that what had been once decided could not be meddled with again: in fact, that they were committed finally and irrevocably, and could not advance one step to meet us, even though the Church of England should again become what it was in Laud's time, or indeed what it may have been up to the atrocious Council [of Trent]; for M.- admitted that many things, e. g. the doctrine So of mass, which were fixed then, had been indeterminate before. much for the Council of Trent, for which Christendom has to thank Luther and the Reformers. I own it has altogether changed my notions of the Roman Catholics, and made me wish for a total overthrow of their system."-Ibid. pp. 307, 308. 90. 'I remember you told me that I should come back a better Englishman than I went away; better satisfied not only that our Church is nearest in theory right, but also that practically, in spite of its abuses, it works better; and, to own the truth, your prophecy is already nearly realized. Certainly I have as yet only seen the surface of things; but what I have seen does not come up to my notions of propriety. These Catholic countries seem in an especial manner κατέχειν τὴν ἀλήθειαν ἐν ἀδικίᾳ [“ to hold the truth in unrighteousness."] And the priesthood are themselves so sensible of the hollow basis upon which their power rests, that they dare not resist the most atrocious encroachments of the State upon their privileges. I have seen priests laughing when at the Confessional; and indeed it is plain that unless they habitually made light of very gross immorality, three-fourths of the population [of Naples] would be excommunicated. ... The Church of England has fallen low, and will probably be worse before it is better; but let the Whigs do their worst, they cannot sink us so deep as these people have allowed themselves to fall while retaining all the superficials of a religious country."-Ibid. p. 293, 294. 91. Since I have been out here, I have got a worse notion of the Roman Catholics than I had. I really do think them idolaters, though I cannot be quite confident of my information as it affects the character of the priests. . . . What I mean by calling these people idolaters is, that I believe they look upon the Saints and Virgin as good-natured people that will try to get them let off easier than the Bible declares, and that, as they don't intend to comply with the conditions on which God promises to answer prayers, they pray to them as a come-off. But this is a generalization for which I have not sufficient data."—Ibid. vide Preface, p. xiii. EXTRACTS FROM THE WRITINGS OF MR. KEBLE. 92. "The deep and sincere dread with which Hooker regarded the errors and aggressions of Rome is apparent in every part of his writings; and so much the more instructive will it prove, should we find him of his own accord embracing those Catholic opinions and practices, which some in their zeal for popery may have too lightly parted with, but which, as Rome alone could not give them, so neither should we allow her indirectly to take them away."From the Preface to Hooker. p. iv. 93. "King James II. it is well known, ascribed to Hooker, more than to any other writer, his own ill-starred conversion to Romanism : against which, nevertheless, if he had thought a little more impartially, he might have perceived that Hooker's works every where inculcate that which is the only sufficient antidote, respect for the true Church of the Fathers, as subsidiary to Scripture and a witness of its true meaning."—Ibid. 94. P. cv. The Freedom of the Anglican Church may be vindicated against the exorbitant claims of Rome, and yet no disparagement ensue of the authority inherent in the Catholic Apostolical Church." -From the Sermon on Primitive Tradition, p. 6. 95. “We are naturally, if not reasonably, jealous of the word Tradition, associated as it is in our minds with the undue claims and pernicious errors of Rome."-Ibid. p. 20. 96. 66 The genuine Canons of the Primitive Councils, and the genuine fragments of the Primitive Liturgies, are reducible into a small space; even although we go so low down in both as the division of the Eastern and Western Churches, including the six first councils general, and excluding image-worship, and similar corruptions by authority."-Ibid. p. 40. 97. The reverence of the Latin Church for tradition, being applied unscrupulously, and without the necessary check from Scripture, to opinions and practices of a date comparatively recent, has led a large portion of Christendom to disuse and contempt, not of Scripture only, but of that real and sure tradition, which they ought to have religiously depended upon.”—Ibid. p. 45. 98. "Had this rule (the exclusion of novelty,) been faithfully kept, it would have preserved the Church just as effectually from Transubstantiation on the one hand, as from the denial of Christ's real Presence on the other hand. The two errors in the original are but Rationalism in different forms;-endeavours to explain away, and bring nearer to the human intellect, that which had been left thoroughly mysterious both by Scripture and Tradition.”—Ibid. p. 47. : 99. Many men.. have argued against an imaginary case, instead of addressing themselves to the realities of Church History; and have thus given an advantage to Romanists on one side, and Rationalists on the other, of which neither party has been slow to avail itself. Such is not the way of the English Church; she does not so violently sever the different parts of the constitution of the Kingdom of Heaven; but acknowledging Scripture as her written charter, and Tradition as the common law whereby both the validity and practical meaning of that charter is ascertained, venerates both as inseparable members of one great providential system without confounding their provinces, or opposing them to each other, in the manner of modern Rome. Why should it be thought a thing incredible, that persons should be found among her members and ministers, desirous to follow, as God shall give them grace, in so plain, so reasonable, so moderate, so safe a way? Because they call attention to the fact, that "Primitive Tradition is recognized in Holy Scripture," as being, AT THAT TIME, of paramount authority; why should they be presently suspected of having a system of their own in reserve,‚—a theory, like some parts of Romanism, still independent of Holy Scripture, and to be supported by modern traditions ?"—Ibid. p. 74. 100. 'Because the Romanists make bold with the word Tradition on very different matters from this-mere instructions of a part of the present Church, in no wise able to stand the test of Vincentius, even supposing them uncontradicted in Scripture :—are we therefore to throw aside or depreciate a Tradition, established as we see the Nicene Creed is ?"-Ibid. p. 147. 101. "Of course, if so it had pleased Almighty God, the Scriptures might have been all clear of themselves; or their meaning might have been clearly revealed to individuals, at a certain stage of their progress in the Christian life; or there might be somewhere in the present Church an unerring court of appeal to fix their interpretation. 24 EXTRACTS FROM MR. KEBLE'S WRITINGS. Men may go on imagining the advantages of such a dispensation, until they have persuaded themselves that things are really so ordered. But theories of that kind, after all that can be said in their favour, must they not incur the censure of true wisdom, as partaking of" that idle and not very innocent employment of forming imaginary models of a new world, and schemes of governing it?" How much better, humbly to acquiesce in God's dispensations as we find them! How much more dutiful, with all seriousness to use our privilege of belonging to a Church, which, on the one hand, refers us to Scripture as the standard and treasure of all necessary doctrine, on the other hand, "ties her doctors, as much as the Council of Trent does, to expound Scripture according to the consent of the ancient Fathers '."-Ibid. p. 149. 1 Bp. Taylor's Works, x. 322. INDEX. Additions, Roman, 21. 62 Catholic doctrine and practices not Corruptions, Roman, 6. 12. 13. 15. 16. 18. 20. 23. 26. 29. 31. 32. 38. 42. 43. Corrupt state of Italian Churches, 90 Fathers subsidiary to Scripture, 93 Image worship, 14. 22 Infallibility, 12. 61. 63. 68. 89. 101 Invocation of Saints, 14. 22. 27. 37. Legends, 27 Masses, usage of, 14. 25. 33 Penance, 25. 34. 44 Perversions, Roman, 23. 25. 46. 76 Prayer for the dead in Christ, 53 Rome, its strength, 8; a demoniac, 64; Saint worship, 30. 36. 84 Supremacy, Roman, 2. 12. 14 Traditions, 25. 51. 62. 70. 95. 96. 97. Transubstantiation, 10. 11. 14. 25. 31. 33. 35. 49. 78. 84, 98 Unknown tongue, Service in, 14 GILBERT & RIVINGTON, Printers, St. John's Square, London. |