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(2) by opposing the interest of Rome with more "violence than reason; (3) by frequently mistaking "the question, but especially through the necessity “of some false principle or other, which having once imbibed, they think themselves bound to maintain, "whatever becomes of the common cause of our "reformation."

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I have now, my Lord, gone through all the subjects expressly treated upon in the "Tracts," which have been regarded by those of an Ultra-Protestant school, as approximating to Popery; and, I have shown, I trust, that we, together with our Church, hold a distinct and tangible line, removed from modern novelties, whether of Rome or Ultra-Protestantism. In the main outlines, the views which we have put forth as those of our Church, will be familiar to your Lordship, as those of the standard Divines of our Church: we wish to set forth no new doctrines; we would only revive what circumstances connected with the sin of 1688 have thrown into a partial oblivion; we appeal to the formularies of our Church as interpreted by our standard Divines, and agreeing with the best and purest ages. These, as the very titles of our Tracts convey, have been the main topics, upon which we dwelt'; we wished to

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Thus the two first Volumes were divided into (1) Liturgical, (2) on Ordinances, (3) on the Apostolic Succession, (4) on the Doctrine of the Church, (5) on the History of the Church, (6) Records of the Church, to which, in the first, were added some tracts explaining, (7) the Argument for the Church.

put forth no system of Divinity; what we wrote were "Tracts for the Times," i. e. on such topics as the times seemed to stand in especial need of; they were to fill up the lacunæ of a popular system, to recall to men's minds forgotten or depreciated truths, to invite them to enlarge or correct or modify their systems by the consideration of points upon which they had not hitherto dwelt," the Holy Catholic Church," (our belief of which we daily confess,) and the Ordinances of her LORD, committed to her keeping, whether His Sacraments, or rites, practices, and observances, (such as fasting, Ember days,) which she has ever observed, and which are essential to her well-being; her apostolic succession; her public prayer; her holy days and seasons; or the character of the Liturgy, in which so much of her doctrine is embodied. Occasionally, other topics have been dwelt upon, and defects have been pointed out either in the great rival system of Rome', or in the popular way of treating our own. But the great object which runs through the whole was to bring up

1 No. 27, 28. Bishop Cosin's History of Popish Transubstantiation; 71. on the Controversy with the Romanists; 72. Archbishop Usher's prayers for the dead, not connected with Purgatory; 79. on Purgatory.

2 No. 73. "On the Introduction of rationalistic principles into "religion," (against explaining the mysteries of the Faith, through viewing them simply as they operate upon man). No. 80. "On

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reserve in communicating Religious Knowledge," (against indiscriminately obtruding religious knowledge on minds unfit to receive it," casting pearls before swine").

men's practice to the standard of their Church, as it Is; to remove ill-founded objections to it', to develope to them points, which they had not apparently considered; to realize more the system, in which we actually live, to live up to what we have.

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Such was our object; and such topics (as any will have seen who has watched the nature of the attacks upon us,) have been until very lately, the exclusive subjects of censure. The heresy" of Baptismal regeneration, its supposed connection with the "opus operatum" of Rome, or its variance from their view of justification; the supposed austerity of the repentance insisted on; imagined asceticism, confounded with the penance of the Church of Rome; the uncharitableness of maintaining Apostolic succession or its formality; or the high sense of the mysteriousness and sacredness of the Holy Eucharist; these were the exclusive topics of controversy.

The topics above dwelt upon are parts of the entire Catholic system; none of them stand insulated; they run into each other, and modify our faith or practice; "the Holy Catholic Church," and "the forgiveness of sins," or the "One Baptism for "the remission of sins," enter among the few articles of the Creed. It is obvious from the very character of the controversy which was raised, that the mode of man's justification before GOD, the character and

1 As in No. 13. Principle of selection of Sunday Lessons; 3. on Alterations in the Liturgy; 9. and 43. on Shortening it; 22. on the Athanasian Creed, &c.

importance of the works done by and in him, repentance, future judgment, the mode of man's union with CHRIST, and His indwelling in man; the fruits of the mystery of our Blessed LORD's Incarnation; the Communion of Saints; man's relation to His Redeemer, not as an isolated being, but as a member of "the "Church, which is His Body;" the universality of Divine grace: or, to take another class, the character of Schism; the duty of submission or independence of individual Christians; the mode of extending the influence of the Gospel; the duty of receiving articles of faith, without perceiving their bearing upon practice; these and many more are affected by the way in which the subjects thus dwelt upon are determined.

Of late, however, as the conflict has thickened, other ground has been occupied and other weapons been employed; and on these subjects also I must offer some explanation to your Lordship, premising only that these on the contrary were topics, insulated in themselves, and in no case insisted upon, or inculcated by us, but, at most, simply introduced in the course of treating upon other subjects. The two subjects to which I refer are "prayers for God's departed saints," and "celibacy." With the former of these has strangely been united, that of Invocation of the Saints, contrary to the express and careful teaching of the Tracts.

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Prayers for those departed in the faith and fear of God.

I have said that this subject was mentioned by us incidentally; I would add, that in whatever degree it has been brought into notice, has been through the diligence of those who blame us, not by ourselves.

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Prayers for God's departed saints," as I have already stated more at length, were, in the first instance, simply noticed historically', as one of the points, in which all the ancient Liturgies agreed, as also that they did in others, such as "the Kiss of Peace," and the hymn "Therefore with Angels and Archangels," &c. No stress was laid upon the fact; no observation made, except that such prayers had been “ex"cluded from the English ritual;" (others which had just been named having been retained;) the subject of the tract in which this mention of it occurred was wholly different, on the consecration and oblation of the Holy Eucharist: there was no hint of regret at its exclusion; much less any desire of its restoration. It was, apparently, only mentioned, because from the nature of the argument it could not be avoided.

I have said this, my Lord, because I freely confess that I should myself think it inexpedient to bring forward such a topic in public discussion; it is a matter of sacred consolation to those who feel themselves justified in entertaining it; a solemn privilege