19. "While Dissenters are exclusive on the one hand, Papists are so on the other. The council of Trent converted certain theological opinions into (what they maintained to be) Catholic verities. This was wrong, whoever did it; but it is some comfort to find, that the body that thus became uncatholic, was not the Church Catholic itself."-No. 61. p. 3.

20. "This case [departure from antiquity] had been instanced even before Vincentius's time, in the history of the Arians. In our own day it is fulfilled in the case of the Church of Rome, which indeed has not erred vitally, as the Arians did, nor has infected with its errors the whole Church, yet has to answer for very serious corruptions, which it has not merely attempted, but managed to establish in a great part of the Churches of Christendom. Here then

apply Vincentius's test-Antiquity; and the Church of Rome is convicted of unsoundness, as fully as those other sects among us which have already been submitted to the trial."-Records of the Church, No. XXIV. p. 3.

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21. How miserably contrasted are we with the One Holy Apostolic Church of old, which serving with one consent,' spoke 'a pure language!' And now that Rome has added, and we have omitted in the catalogue of sacred doctrines, what is left to us but to turn our eyes sorrowfully and reverently to those ancient times, and, with Bishop Ken, make it our profession to live and die in the faith of the Catholic Church before the division of the East and West?' -Ibid. No. XXV. p. 11.

22. "The following are selected by way of specimen of those practical grievances to which Christians are subjected in the Roman communion:-1. The denial of the cup to the laity. 2. The necessity of the priest's intention to the validity of the sacraments. 3. The necessity of confession. 4. The unwarranted anathemas of the Roman Church. 5. Purgatory. 6. Invocation of saints. 7. Images." —No. 71. p. 9, et seq.

23. "We cannot consent to confine ourselves to a mere reference to the text of the Tridentine decrees, as Romanists would have us, apart from the teaching of their doctors, and the practice of the Church, which are surely the legitimate comment upon them. . . . The conduct of the Catholics during the troubles of Arianism affords us a parallel case. They interpreted the language of the Creeds by the professed opinions of their framers. They would not allow error to be introduced into the Church by an artifice. . . . Apply this to the case of Romanism. We are not indeed allowed to take at random the accidental doctrine or practice of this or that age, as an explanation of the decrees of the Latin Church; but when we see clearly that certain of these decrees have a natural tendency to produce certain evils, when we see those evils actually existing far and wide in that Church, in different nations and ages, existing especially where the system is allowed to act most freely-under such circumstances surely it is not unfair to consider our case parallel to that of the Catholics

during the ascendancy of Arianism—and to apprehend that, did we express our assent to the creed of Pope Pius, we should find ourselves bound hand and foot-to the corruptions of those who profess it."-Ibid. p. 15, et seq.

24. "Should it be inquired whether this admission of incompleteness in our own system does not lead to projects of change and reform, on the part of individuals, it must be answered plainly in the negative. Such an admission has but reference to the question of abstract perfection; as a practical matter, it will be our wisdom as individuals to enjoy what God's good providence has left us, lest, striving to obtain more, we lose what we still possess.”—Ibid. p. 35.

25. "One great unfairness practised by Roman controversialists has been to adduce in behalf of their own peculiarities, doctrines or customs of the primitive Church, which resembling them in appearance are really of a different character. Thus because the early Fathers spoke of the Holy Communion in such reverent and glowing terms, as became those who understood its real nature and virtue, they have tried to make it appear that they believed in their own theory of transubstantiation. Whereas they spoke of it as a commemorative sacrifice, they have thence taken occasion to make it a real and proper sacrifice. The doctrine of ecclesiastical penances they have converted into the theory of satisfactions to Almighty GOD for sins committed. The existence of Apostolical tradition in the early Church, in behalf of the doctrines of the Trinity, Incarnation, and the like, has been made a pretence for introducing so-called Apostolical traditions concerning various unfounded opinions in faith and practice."-No. 72. p. 1.

26. Of course there is no reason why the Church might not, in the use of her discretion, limit as well as select the portions of the inspired volume which were to be introduced into her devotions; but there were serious reasons why she should not defraud her children of their portion of meat in due season;' and it would seem as if the eleventh, or at least the twelfth century, a time fertile in other false steps in religion, must be charged also, as far as concerns Rome and its more intimate dependencies, with the partial removal of the light of the written word from the sanctuary."-No. 75. p. 7.

27. Haymo's edition, which was introduced into the Roman Church by Nicholas III. A.D. 1278, is memorable for another and still more serious fault. Graver and sounder matter being excluded, apocryphal legends of saints were used to stimulate and occupy the popular mind; and a way was made for the use of those invocations to the Virgin and other saints, which heretofore were unknown in public worship. The addresses to the Blessed Mary in the Breviary, as it is at present constituted, are such as the following: the Ave Mary, before commencing every office through the day, and at the end of compline; at the end of Lauds and Vespers, an Antiphon invocatory of the Virgin; the Officium B. Mariæ on the Sabbath or Saturday,

and sundry other offices, containing hymns and antiphons in her honour. These portions of the Breviary carry with them their own plain condemnation, in the judgment of an English Christian; no commendation of the general structure and matter of the Breviary itself will have any tendency to reconcile him to them, &c. . . . These usages [Invocations] certainly now do but sanction and encourage that direct worship of the Blessed Virgin and the Saints, which is the great practical offence of the Latin Church."-Ibid. p. 9.

28. “They [the Invocations] are here given in order to show clearly, as a simple inspection of them will suffice to do, the utter contrariety between the Roman system, as actually existing, and our own; which, however similar in certain respects, are in others so at variance, as to make any attempt to reconcile them together in their present state, perfectly nugatory. Till Rome moves towards us, it is quite impossible that we should move towards Rome; however closely we may approximate to her in particular doctrines, principles, or views."-Ibid. p. 23.

29. And further still, as regards the doctrine of purgatorial suffering, there have been for many ages in the Roman Church gross corruptions of its own doctrine, untenable as that doctrine is even by itself. The decree of the Council of Trent acknowledges the fact. Now we believe that those corruptions still continue; that Rome has never really set herself in earnest to eradicate them. The pictures of Purgatory so commonly seen in countries in communion with Rome, the existence of Purgatorian societies, the means of subsistence accruing to the clergy from belief in it, afford a strange contrast to the simple wording and apparent innocence of the decree by which it is made an article of faith. It is the contrast between poison in its lifeless seed, and the same developed, thriving, and rankly luxuriant in the actual plant."—No. 79. p. 3.

30. [As to the tendency to substitute the Virgin as the object of religious worship.] "The great Catholic doctrine of the Trinity being so strongly established among them [the Romanists] by entering into all their devotional forms and creeds, that it could not be shaken; human depravity has sought out an opening for itself under another shape. It is by this means the natural heart lowers the object of its worship to its own frailty."-No. 80. p. 80.

31. "The Romish Church corrupted and marred the Apostolic doctrine in two ways-first, by the error of Transubstantiation, secondly, by that of Purgatory; and in both there occurs that peculiar corruption of the administrators of the Romish Church, that they countenance so much more of profitable error than in their abstract system they acknowledge."-No. 81. On the Eucharistic Sacrifice, p. 7.

32. "These false notions in themselves aggrandized the character of the priesthood: and as such, it was part of the unhappy policy

of Rome to countenance them; and while (to take the mildest view) she narrowly observed the erroneous tendencies, which were almost unavoidably mixed up in the minds of individuals with the reformed doctrine, she had no sense for her own. She thought no deeds cruel, which would remove the motes that threatened to darken her sister's eye, but perceived not the beam in her own. While repressing, even by the shedding of blood, the slightest approximation to the reformed doctrine, she rebuked not errors which entrenched on the authority of our LORD."-Ibid. p. 8.

33. "The language of the Council (of Trent) on the Sacrifice is in itself capable of a good interpretation, were it not that terms employed in it must be explained with reference to that Church's acknowledged doctrines of Transubstantiation and Purgatory. AND THE DOCTRINE OF THE SACRIFICE CANNOT BE THE SAME, WHERE TRANSUBSTANTIATION IS HELD, AND WHERE IT IS NOT."-Ibid. p. 47.

EXTRACTS FROM LYRA APOSTOLICA."

34. "Once, as I brooded o'er my guilty state, A fever seized me, duties to devise

35.

To buy me interest in my Saviour's eyes;
Not that His love I would extenuate,

But

scourge and penance, and perverse self-hate, Or gift of cost, served by an artifice

To quell my restless thoughts, &c.

Thus as I tossed, He said: Even holiest deeds

""

Shroud not the soul from GOD, nor soothe its needs,' &c.
Lyra Apostolica, (Ed. 2.) 9.

"I will not say with these, that bread and wine
Have vanished at the consecration prayer," &c.

36.

'Ah, Saviour, LORD! with Thee my heart
Angel nor Saint shall share;

To Thee 'tis known, for man Thou art,
To soothe each tumult there."-Ibid. 51.

37.

We

They are at rest :

may not stir the heaven of their repose By rude invoking voice, or prayer addrest

In waywardness to those,

Ibid. 33.

Who in the mountain grots of Eden lie," &c.—Ibid. 52.

38. "Mark how each Creed stands in that Test reveal'd, Romish and Swiss and Lutheran novelties!

39.

As in the light of Spenser's magic shield,
Falsehood lets fall her poisoned cup and flies,

Rome's seven-headed monster sees and dies!"-Ibid. 97.

"O LORD and CHRIST, Thy Churches of the South
So shudder, when they see

The two-edged sword sharp-issuing from Thy mouth.

As to fall back from Thee,

And seek to charms of man, or saints above,

To aid them against Thee, Thou Fount of grace and love!

But I before Thine awful eyes will go,

And firmly fix me there,

In my full shame ;" &c.-Ibid. 105.

40.

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The flood-gates on me open wide,

And headlong rushes in the turbulent tide

Of lusts and heresies! a motley troop they come ;
And old imperial Rome

Looks up, and lifts again half-dead

Her seven-horned head;" &c.—Ibid. 111.

How shall I name thee, Light of the wide West,

Or heinous error-seat?

O Mother erst, close tracing Jesus' feet!

Do not thy titles glow

In those stern judgment fires, which shall complete
Earth's strife with Heaven, and ope the eternal woe?"

42. "O Mother Church of Rome! why has thy heart
Beat so untruly towards thy northern child?
Why give a gift, nor give it undefiled,
Drugging thy blessing with a stepdame's art? &c.
And now thou sendest foes

43.

Ibid. 170.

Bred from thy womb, lost Church! to mock the throes
Of thy free child, thou cruel-natured Rome!"—Ibid. 171.

"O that thy creed were sound!

For thou dost soothe the heart, thou Church of Rome,
By thy unwearied watch and varied round

Of service, in thy Saviour's holy home."-Ibid. 172.

EXTRACTS FROM THE WRITINGS OF DR. PUSEY.

44. "In different ways man would forestall the sentence of his judge; the Romanist by the sacrament of penance; a modern class of divines by the appropriation of the merits and righteousness of our blessed Redeemer; the Methodists by sensible experience; our own, with the ancient Church, preserves a reverent silence, not cutting off hope, and yet not nurturing an untimely confidence, or a presumptuous security."-Pusey on Baptism, p. xiv.

44. (b) Lastly, I would beseech those, for whom these tracts are mainly intended, our younger labourers in the LORD's vineyard, for their own sakes, as well as of those, of whose souls they must give account, neither here, nor in any other portion of these tracts, to be deterred by any vague fear of an approximation (as they may