mercy. The chief conditions were in every case that the Catholic clergy should return, and that the churches should be appropriated to the exercise of the Catholic ritual.

"But notwithstanding all this, nothing permanent seemed effected, no security seemed gained, so long as the Prince of Orange lived to give stability and force to the opposition, and to keep alive a spark of hope even in the vanquished.

"The Spaniards had set a price of twenty-five thousand crowns on his head; and amidst all the fierce excitement of the times, there could be no lack of men who would seek to earn it, prompted at once by avarice and fanaticism. I know not if there exist a more shocking example of blasphemy than that exhibited in the papers of the Biscayan Jaureguy, which were found upon him on the occasion of his attempting the life of the prince. He carried about him, in the fashion of an amulet, prayers, in which he invoked the merciful Deity, who appeared to men in the person of Christ, to aid the murder with his favour, promising that Being a part of the booty, as it were, should the deed be successful; viz., for the Mother of God of Bayonne a garment, a lamp, and a crown; for the Mother of God of Aranzosu a crown; and for the Lord Christ himself a very rich curtain! Fortunately this fanatic was seized, but another was already meditating the same crime. The thought of perpetrating it had possessed the mind of a Burgundian, Balthazar Gerard, who resided in Maestricht, at the moment the act of outlawry was proclaimed in that city. The hopes he cherished of earthly fortune and glory should he succeed, of the fame of a martyr should he perish in the attempt-hopes in which he had been confirmed by a Jesuit of Trier-had ever since given him no rest till he set out to accomplish the deed. He represented himself to the prince as a fugitive, and so having gained admission to him and a favourable moment, he shot him dead in the month of July, 1584. He was seized; but not all the tortures inflicted on him could force from him one groan: he persisted in saying, were the deed yet to be done he would do it. Whilst he was expiring in Delft amidst the execrations of the people, the canons in Herzogenbusch performed a solemn Te Deum for his achievement."

Here we meet again with the same spirit which suggested the Massacre of St. Bartholomew-the same spirit which suggested the 5th of November Sermon, to which we alluded in our last Number. We are sometimes surprised that men who dispute the foundations of the Church in which they minister, should yet treacherously consent to partake its revenues: but why should men who are willing to murder, shrink from robbery?

Here, then, is the point-the great Tendency to be dreaded: men, in the name of God and his Church, presuming, in order to do them service, to set themselves free from the restraints of the moral law, and being so far from the consciousness of delinquency therein, that they are not ashamed to boast thereof in public. Mr. Newman has openly declared himself thus to be set at liberty from the bondage in which Truth holds other men. According to him, there is not only a legitimate "reserve that withholds the truth, but an economy that sets it out to advantage;"* adding, of Clement, that "the Alexandrian father accurately describes the rules which should guide the Christian in speaking and acting economically." And what are these rules? Hear him :-" Being ever persuaded of the omnipresence of God, and ashamed to come short of the truth, he is satisfied with the approval of God and of his own conscience. Whatever is in his mind, is also on his

Newman's "Arians of the Fourth Century," p. 72.

tongue; towards those who are fit recipients, both in speaking and living, he harmonises his profession with his opinions. He both thinks and speaks the truth, except when consideration is necessary; and then, as a physician for the good of his patients, he will be false, or utter a falsehood, as the sophists say. Nothing, however, but his neighbour's good will lead him to do this. He gives himself up for the Church," &c. (Strom. vii., 8, 9.)*

Here, then, we say again, here is the point-the privilege here claimed of immunity from the prescriptions of moral duty. They may lie, rob, and murder, if to them it should seem expedient, and however much they may thereby afflict their conscience, sacrificing themselves therein (forsooth!) for the Church's good. This is their horrid theory-and with them it is but theory, perhaps; but with their predecessors, men like-minded with themselves, it was more-it was horrid fact-fact awfully registered on the authentic page of history! Men shudder as they write it-shudder as they read it-scarcely ever speak of it; for it is such an outrage on nature, and humanity, and the moral law, that, except on occasions of need, it is among the appalling enormities on which silence is fitliest enjoined.

Yet, if these men themselves were questioned concerning the relative position of a grand inquisitor and the presumed heretic he had condemned to torture and death, they would hesitate to declare that the former was committing a damnable sin, and the latter was in a salvable state. Called on to judge between murder and heresy, they would arraign the latter as the greater crime; excuse the former from its presumed motive, and adjudge the criminal himself to be in hopeful circumstances; while the latter they would utterly condemn, as hopelessly ruined and undone, both in this world and the next. Before it could come to this, what a fearful moral obliquity must have been judicially imposed on the consciences of these presumptuous men, who shrink not from hurling damnation round the land on each they deem the foe of God!

If the proposed New Anglican Church is to be thus Romanised by the accursed agency of Tractarianism, it will, in any diagram now to be constructed as describing its relation to the then Protestant orders of society, occupy the same position as the Romanist Church in the south did to the Protestant in the north of the Netherlands. Those orders must, then, be necessarily enlarged by individuals who now wholesomely occupy the antagonist class: for (to quote the words of "The Christian [?] Remembrancer") "our bishops, and the majority of our clergy and laity, are Protestant, and in the worst sense, to the very core. By the worst sense, the reviewer means, as opposed to Romish usurpation. We deny, however, that they are Protestant wholly or exclusively, in that sense. He is here sporting with a mere term, and he knows it; willingly taking one of the two points of what Mr. Palmer calls "the seemingly double character of the English Church.”

*Newman's" Arians of the Fourth Century," p. 72.

We may wholesomely consider this point a little, with the aid of Mr. Maurice.* It is desirable, also, in these introductory papers, that we should consider the publications that have preceded our own, if it were only to show that a critical journal, like the present, was so far from being uncalled for, that the necessity for such an organ was widely felt.

Mr. Palmer expressly complains, that by reason of the English Church presenting the appearance of being a Protestant or halfProtestant body, persons of imaginative, impatient, and imperfectlyinformed minds, will be disposed to fly from her; that our ecclesiastical rulers seem to wish that she could be connected, even more than she is already, with Protestantism and Protestants; that, nevertheless, he believes her to be essentially Catholic; that if she be Protestant, she is merely negative, schismatical, and heretical; and that if, by any direct words or acts, she shall declare herself to be such, he (Mr. Palmer) would leave her. Wretchedly to beg the question is it, however, so to define Protestantism as to exclude its positive character, which we are prepared to declare as prior to its negative one. What if the Protestant acknowledge not a Visible Personal Centre? Does he not acknowledge the Invisible, even Christ, who has said, "Where two or three are gathered together, there am I in the midst of them?" And this not as a mere dogma, but, in the sense of St. John's Gospel, as a living Personal Principle, the same who is in the beginning with God, and is God, the true and eternal Light that lighteth every incarnate intelligence which becomes manifested in time. But while not only acknowledging, but asserting this, Protestantism had also an antagonistic duty to perform, and has in the present day distinct and different witnesses to render: Mr. Maurice has marshalled these offices in the form of a creed. We quote the following:

"I believe that the nations of the Continent which became Protestant, became witnesses for the distinctness of nations and the distinctness of persons, but ceased to be witnesses for the existence of a universal body or family; that the nations which remained subject to the Pope of Rome continued to bear a kind of witness for the existence of such a family, but ceased altogether to be witnesses for the moral distinctness of each man, for the moral distinctness of each nation. I believe, however, that each of these witnesses was for its own purpose most weak and unsatisfactory; that the Protestant kings were not able to preserve their true position, nor the Protestant nations to assert their true freedom; that individual life in them became more and more barren, ungenial, material; that, on the other hand, in the Papal nations, the Church of Christ become more and more lost in the Society of Jesus, till its very existence in the eighteenth century was turned into a dream and a

* Vide "Three Letters to the Rev. W. Palmer, Fellow and Tutor of Magdalen College, Oxford, on the Name Protestant;' on the seemingly Double Character of the English Church; and on the Bishopric at Jerusalem. With an Appendix, containing some Remarks on a Pamphlet of J. R. Hope, Esq., entitled 'The Bishopric of the United Church of England and Ireland, at Jerusalem, considered in a Letter to a Friend.'" By F. D. Maurice, A.M., Chaplain of Guy's Hospital, and Professor of English Literature in King's College, London. The Second Edition: to which are added, "Some further Remarks on German Protestantism, and a Notice of the Postscript to the Second Edition of Mr. Hope's Letter." London: J. W. Parker.

jest. I believe that by the awful demonstrations of the French Revolution, and by the parody of Christian fraternization which the actors in it were allowed to present, God has been showing us of this generation, that we are come to a different cycle in the history of the world from that in which the Reformers lived; that our business is not chiefly to enquire, as theirs chiefly was, how each man's individual life is to be upheld, but rather upon what terms and conditions He has constituted society. I believe that if we turn away with cowardly eyes from the investigation of this problem, we never shall be able to investigate the other; that individual life must perish, if we do not discover the true law of social life, and are not ready, be it what it may, to submit to it. I believe that,

"By ways most various,

Or (might I say?) contrarious,"

by baffled efforts, by light unlooked for, by great judgements, by manifold blessings, by proud thoughts of what the human spirit was meant for and what it could do, by deep humiliations and abasements, by art and poetry, by the decay of genius, and the extinction of the idols whom the world was worshipping, by physical science and the feeling of law and certainty which it inspires, by the dissatisfaction which physical studies leave on the minds of those who feel that they are human beings and have human wants, by commercial enterprises, by the degradation which commerce brings after it, by wealth and poverty, by the devices and failures of political men, by historical researches, and the discovery of certain Hercules pillars which they cannot pass, by the great longings and discontents of cultivated men, by the deep groans and bitter misery of poor men, by the sins and oppressions of the world, by the more shameful divisions of the Church, and by the unceasing cry, Usque quo Domine?' from the saints that are beneath the altar, God has been preparing men in different parts of the earth to feel after those deep and eternal truths, which may be overlooked, or only seen in fragments and shadows, while we are busy with the problems of our personal life, but which come out in their fulness and power when we begin to study the bonds of our common humanity. I believe that it is God's will that we should now present these great truths to men, not merely as dogmas derived from the earliest ages, (though we may thank God with all our hearts that they have been so derived to us,) but in that more practical and real form in which they were presented to the men of the first ages themselves; as the solution of mysteries, for which there is no other solution; as the answers given by heaven to cries which have been sent up from earth. And I believe that this being the case, the Church, as embodied in those permanent institutions which belong to no age or nation, and which have in so wonderful a manner been preserved through so many variations of national customs and periods, may now come forth and present herself, not as a mere utterer of dogmas, which men must not dispute because they are afraid, but as the witness and embodier of those permanent realities, which earnest hearts feel that they need, and which they have been made willing by God's spirit in the day of His power to receive, and which, when so set forth, will be denied at last only by those who deny their own moral being and responsibility; that she may present herself not as a body whose chief function is to banish and to anathematise, but as one from which none are excluded but those who exclude themselves, because they prefer division to unity, and the conditions of a party to the freedom of a universe.

"I believe that when any part of the Church is able to assert this position, grounding its own existence simply on the Incarnation of Christ, and putting forth all those institutions and ordinances which it has in common with Christendom, as the declaration of this Incarnation and of Christ's Headship over the Church, that part of it may be blessed by God, to be the restorer of unity to the East and to the West, to the Church in France, in Spain, in Italy, in Greece, in Syria, and in Russia. But I believe, lastly, that in order that any part of the Church may do this, she must be ready to bear a continual unflinching protest against the attempt to perpetuate or establish a centre of visible unity in Rome, or in any city of the West, or of the East; because such an attempt has been proved, by the awful experience of a thousand

years, to be the means of destroying universality in the Church; and because the reason why it ever has been so, becomes manifest to us the more we meditate upon the constitution of a Catholic Church, and upon the great Catholic verities which lie at the base of it."

The Church of England is, as Mr. Maurice contends, both Catholic and Protestant-not by being half one and half the other, but by being most Catholic when she is most Protestant. The protest which had been going on for centuries against the Romish usurpation over the rights of sovereigns, came at length into coincidence with the individual protest which was growing among a large proportion of the bishops and clergy, who declared that they had a spiritual authority, independent of the Bishop of Rome. "But," continues Mr. Maurice, "if our Church is both Catholic and Protestant, our nation is wholly Protestant." This is the consideration, which, arguing upon the tendency of Tractarianism, makes the result of the present struggle so fearful to contemplate. If the Church of England is to place herself in the position occupied by the southern provinces of the Netherlands, as demanded by the Tractarians, the Nation or State of England will find itself in that of the northern, and all that is valuable and honoured in the British Constitution will suffer ruin and defeat. Civil will be destroyed with religious liberty.

This, then, is the pregnant meaning, hidden under the denial of a positive sense in the term Protestant. That in making such a denial they are promoting an illusion, the Tractarians know well enough; and "The Christian (?) Remembrancer" is just the sort of publication to lend itself to this kind of deception. It practises it on system. So, too, does "The English (?) Churchman." In their Number of the

4th of January, for instance, this journal and magazine of ours was noticed; but in what way? Take the whole, and let the reader judge:

"The Christian's Monthly Magazine and Universal Review' is a new caterer, which certainly justifies its title of 'universal,' both as to its subjects and its views, for its conductors commend themselves to the clergy and laity of the Church of England, but not exclusively.' They call on Protestants of all denominations.' In the manifesto (consisting of eighty-one solid pages!) we find a very curious prediction, that the appearance of our new periodical, supported as it is by the most distinguished ecclesiastical patronage, will decide the course to be pursued by 'The British Critic!!'

"Thrice he slew the slain !'"

Such is the notice in "The English (?) Churchman," every sentence of which is purposely contrived to convey a falsehood. This is in part effected by means of garbled extracts. Thus, to the word "universal," a latitudinarian signification is attributed, by putting in italics the words "but not exclusively," and by depriving the statement that we call "on Protestants of all denominations" of the purpose why we so call, and which is adduced in the original passage. If the reader turn to our first Number (p. 20), he will find that the paragraph, after the words "but not exclusively," runs thus :

"We would also address and solicit such others as, lamenting the divisions that