6

promise that it shall be granted.' It is true; but this does not show that the private reading of Scripture is the one essential requisite for gaining it. If such texts are taken by themselves, they would rather prove that no external means at all is necessary; not even Scripture, for Scripture is not mentioned. To be consistent, we ought to call the Scripture an outward form as well as the Church, and to say that asking,' in other words prayer, is alone necessary. If then one external means of information is admitted, as intervening between the HOLY GHOST and the soul, though it is not mentioned, why not another? When CHRIST says, 'Ask, and ye shall find,' He does not specify the mode of seeking: He means, as we may suppose, by all methods which are vouchafed to us, and are otherwise specified. He includes the Church, which is called the pillar and ground of the Truth.' Our Service applies the promise to seeking GOD in Baptism; and as it may include the use of the Sacraments, so may it include the use of Catholic teaching.

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Again, no Christian can doubt that without Divine grace we cannot discern the sense of Scripture profitably; but it does not follow from this, that with it we can gain every thing from Scripture. The grace of GoD seems to be promised us chiefly for practical purposes; for enabling us to receive what we receive, -whatever it is, Doctrine or precept, or from whatever quarter, -profitably, with a lively faith, with love and zeal. If it supersede Creeds, why should it not supersede Sacraments? it acts through Sacraments, and in like manner it acts through Creeds. Sacraments, without the presence of the HOLY GHOST, would sink into mere Jewish rites; and Creeds, without a similar presence, are but a dead letter. The appointment of Sacraments is in Scripture, and so is the proof of the Creed; yet Scripture is no more a Creed than it is a Sacrament. By continuous Tradition we have received the Sacraments embodied in a certain definite form; and by a like Tradition we have received the doctrines also. Scripture may justify both the one and the other when given, without being sufficient to lead individuals to

1 St. Matt. vii. 7. St. James i. 5.

frame and observe them before they are given. Besides, if the HOLY SPIRIT illuminates the Word of GOD to the individual in all things, then, of course, as regards unfulfilled prophecy also; which we know is not the case. As, then, for all that the SFIRIT is given, yet the event is necessary to interpret prophecy; so in like manner a similar external fact may be necessary for understanding Doctrine. True then though it be, that the natural man discerneth not the things of the SPIRIT of GOD;' it does not therefore follow, that the spiritual man discerneth spiritual things through Scripture only, not through Creeds.

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'Lastly, there are texts which recite the various purposes for which Scripture is useful; but it does not follow that no medium is necessary for its becoming useful to individuals. Scripture may be profitable for Doctrine, instruction, and correction, that the man of GOD may be perfect, without thereby determining at all whether or not there are instruments for preparing, dispensing, and ministering the Word for this or that purpose which it is to effect. Certainly CHRIST says, 'Search the Scriptures;' but He is speaking to the Jews about their Scriptures, and about definite prophecies: how does it follow, that because it was the duty of the Jews to examine documents as prophecies, which profess to be prophecies, that therefore we are meant to gather our doctrines from documents which do not profess to be doctrinal? Besides, when CHRIST told them to search the Scriptures for notices of Himself, He had vouchsafed already to present Himself before them: He was a living comment on those Scriptures to which He referred. What He was to be, was not understood before He appeared. The case is the same with Christian Doctrine now. The Creed confronts Scripture, and seems to say to us, Search the Scriptures, for they testify of me.' But if we attempt to gain the truth of Doctrine without the Creed, perchance we shall not be more successful in our search than were the Jews in seeking CHRIST before He came; yet under circumstances different from theirs, in which knowledge is necessary to salvation, and error is sin.” -Newman On Romanism, &c. Lect. VI. pp. 195–200.

NOTE H, p. xxxviii.

"The intermediate links between the highest Spiritualism of the Calvinist or Arminian, and the lowest Moralism of the Socinian, may easily be traced in almost any of the Christian doctrines; but let us confine ourselves to that all-important one which has already been dwelt on-the Atonement. The Spiritualist, no less than the Socinian, seems to wish to understand it, till at last he fancies that he is able. He calls it a 'satisfying of the Justice of GOD,' and complaisantly proceeds to arrange the Biblical system in conformity with this idea, which he will probably call the leading doctrine' of the Scriptures, or in one monopolizing phrase, the Gospel.' Now that the Atonement was indeed a satisfaction, is most true; but still this also is a mystery, and not any explanation' whatever. One who is a little more given to rationalize than such a man, and has learned this system, begins, in no long time, to suspect that there is, after all, nothing so evidently rational' in this notion of 'satisfying justice' so he eventually casts aside this, and considers the Atonement as a manifestation of GOD's hatred of sin.'But a still closer thinker will speedily grow dissatisfied with this notion, so far at least as it pretends to be an explanation;' as it hardly seems 'rational' to impute to the DEITY so circuitous and cumbrous a method of inculcating so plain a truth; hence he begins seriously to question the possibility of rejecting the notion of the Atonement altogether!-And the steps from such a rejection to a rejection of the Bible, and all Religion, are neither many nor widely apart."-Irons's Lectures on the Holy Catholic Church, pp. 128, 129.

NOTE I, p. xxxviii.

The CONGREGATIONALISTS "believe that there is no minister and no church among them, that would deny the substance of any one of the following doctrines of Religion, though each might prefer to state his sentiments in his own way. believe that GOD is revealed in the Scripture, as the FATHER,

They

the Son, and the HOLY SPIRIT, and that to each are attributed the same Divine properties and perfections. . . . The doctrine of the Divine existence, as above stated, they cordially believe, without attempting fully to explain.”—Declaration of the Faith, Church Order, and Discipline of the Congregational or Independent Dissenters, as adopted at the third General Meeting of the Congregational Union [!] of England and Wales, held at the Congregational Library, London, May 7th, 8th, and 10th, 1833. Pp. 4, 5.

Will it be credited that the above quotation contains the whole recorded belief of the "Congregational Dissenters" of the nineteenth century, respecting the HOLY TRINITY? "They believe that GOD is revealed in Scripture As the FATHER, the SON, and the HOLY SPIRIT, and that to each are attributed the same Divine properties and perfections." The "substance" of this statement "no minister and no church among them would DENY, though each might prefer to state his sentiments IN HIS OWN WAY!!" What Sabellian, or even Arian, would refuse assent to so vague a "declaration" as this?

See Acts ii. 46, which shows that the Eucharist was even daily celebrated in the Apostolic age; and Malachi i. 10, “From the rising of the sun, even unto the going down of the same, My Name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering." Which sacrifice, says St. AUGUSTIN (De Civ. Dei, xviii. 35), "per sacerdotium CHRISTI Secundum, ordinem Melchisedec in omni loco á solis ortu usque ad occasum DEO jam videmus offerri." It is cheering to find the Catholic doctrine of a Commemorative Sacrifice in the Eucharist (which a few years since seemed well nigh forgotten) boldly proclaimed, from the University pulpit of our Alma Mater, by one of the most eloquent preachers of this or of any other age. "And if," said Mr. Melvill, 66 we attach weight to the opinions of the Church in her best days, we must hold that there is actually a sacrifice in the

Eucharist, though of course not such as the Papists pretend. CHRIST is offered in the Sacrament, but only commemoratively. Yet the commemoration is not a bare remembering, or putting ourselves in mind; it is strictly a commemoration made to GoD the FATHER. AS CHRIST, by presenting His death and satisfaction to His Father, continually intercedes for us in Heaven, so the Church on earth, when celebrating the Eucharist, approaches the throne of grace by representing CHRIST unto His Father in the holy mysteries of His death and passion."-Sermons preached before the University of Cambridge, February, 1837, by the Rev. Henry Melvill, B. D., late Fellow and Tutor of St. Peter's College, p. 7.

The same great truth has been proclaimed by the Bishop of Exeter, in his late celebrated Charge. Such was the doctrine of the Reformers and the Primitive Church (see post, p. 27, and the Appendix, pp. 251-268); and when it shall have become more generally revived among us, may we not hope that, among other and more important results, our Altars will cease to be concealed from the view of our congregations, and otherwise dishonoured, as at present they too often are.1

The reader who is desirous of learning how far we Catholics differ in the doctrine of the Mass from our Romish brethren in England, may profitably consult their most popular Prayer Book.-Dr. Challoner's Garden of the Soul, pp. 64—68. Edit. 1824.

1 See an earnest letter (signed M.) by my valued friend, Pelham Maitland, Esq. of St. Peter's College, Cambridge, in the British Magazine for October, 1837.