This doctrine of the "Incarnation," in fact, it is, which, as is well set forth in Archdeacon Garbett's "Review of Dr. Pusey's Sermon," (an able pamphlet, published in 1843), is made use of by Moëller and his brother Romanists, as the main prop of all the extravagant and unscriptural pretensions of their Church. "If the presence of Christ's body," says Archdeacon Garbett, "be inculcated with or without the technical theory of Rome-this is to bridge over the chasm between the Church of Rome and the Church of England." These are words of warning, which it would be well if Archdeacon Wilberforce would weigh. On the other hand, let us call his attention to the tone and bearing of Scripture-to the " Practical Christianity" taught in Scripture, and enforced by his sainted father. Where in the Inspired Volume does the Sacramental System appear? The union with Christ which we there find is by faith-which faith is strengthened and confirmed by the right use of the Sacraments, but comes in the first instance "by hearing," under the influence of the Spirit. The Church visible is presented as "a witness and keeper of Holy Writ;" to make known the Gospel, to remind men of its demands, to supply fit ministers of religion, and to preserve the ordinances un

contaminated.

Let but the Church in this

land faithfully perform these offices, and we have no fear respecting her future destiny. Let her confide in the power of the truth, and in the blessing of God. If once she goes down to Egypt for help, she will lose her strength, and forfeit the Divine blessing. Let her keep alive the holy flame kindled at the funeralpyre of Ridley and Latimer, and she will have no need of false philosophy, or of mysticism. The Scriptures, expounded as those martyrs expounded them, will every day shed brighter beams of lustre over the Church. Happy should we be if we could dispose the Archdeacon and his friends to the adoption of this view of what is required of those who wish well to our Church; to renounce what we believe to be false dependencies, and to cast themselves upon the wisdom of God. But whatever be the part they take, it is for us to discharge our duty; to warn the people of England against such unscriptural guides; to lead them to the fountain of truth in the word of God, and to the undefiled stream in our own formularies. The Church of England, at large, is sound. She does not call the early simplicity of faith the "imbecility of childhood." She does not invent mysteries of her

own, and put them on a level with Gospel mysteries. She has no materialistic notions. There is no cloudiness and mistiness in her language-such as pervades the Archdeacon's Book. All is clear and spiritual. All breathes of Scripture. When we open her Prayer Book or her Homilies, we feel ourselves in an atmosphere pure and heavenly. When we turn to the Archdeacon's book, we breathe heavily, and walk darkly. Glad are we as Reviewers, to lay down our pen, and close the Book. We thank God that it has had no power over us ; and we pray for our readers, if they should venture to study it as we have done, that it may, through the power of divine grace, be innocuous to them.

to our entreaty. He has published edition. after edition-the latest, which is the sixth, being a cheap one for general circulation. He has thus shewn his determined adherence to the system he has adopted, and has proved to us the necessity of unwearied efforts to neutralize the effect of his writings on the minds of our countrymen.

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That the Work on the Incarnation should have met with so large a sale, is an alarming fact. A large supply argues a large demand. And this argues a diseased state of the Christian community. Are the people of England growing insensible of the blessings of the Reformation? Are they forgetful of the Divine basis, Holy Scripture, on which it rests? Are they weary of spiritual simplicity, and satiated with religious liberty? Are they becoming 'like the Israelites of old, who, when God was their King, were bent on assimilating themselves to the nations around them, and subjecting themselves to human rule, because accompanied with visible splendor? Must Scripture cease to be supreme, because Divine; and must human Tradition, more accommodating to human weakness, be enthroned in its place, or at least be allowed to reign with it side by side? What could the end of such

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