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view; and that external observances and definite acts of duty are made the means and the tests of faith.

C. Yes; and that, in thus speaking, it runs quite counter to the innovating spirit of this day, which proceeds rashly forward on large and general views,-sweeps along, with one or two prominent doctrines, to the comparative neglect of the details of duty, and drops articles of faith and positive and ceremonial observances, as beneath the attention of a spiritual Christian, as monastic and superstitious, as forms, as minor points, as technical, lip-worship, narrow-minded, and bigotted.-Next, consider the wording of one part of the Commination Service :— "He was wounded for our offences, and smitten for our wickedness. Let us, therefore, return unto Him, who is the merciful receiver of all true penitent sinners; assuring ourselves that He is ready to receive us, and most willing to pardon us, if we come unto Him with faithful repentance; if we will submit ourselves unto Him, and from henceforth walk in His ways; if we will take His easy yoke and light burden upon us, to follow Him in lowliness, patience, and charity, and be ordered by the governance of His Holy Spirit; seeking always His glory, and serving Him duly in our vocation with thanksgiving: This if we do, CHRIST will deliver us from the curse of the law," &c. Did another say this, he would be accused by the Protestant of this day of interfering with the doctrine of justification by faith.

L. You have not spoken of the daily service of the Church or of the Litany.

C. I should have more remarks to make than I like to trouble you with. First, I should observe on the absence of what are now called, exclusively, the great Protestant doctrines, or, at least, of the modes of expression in which it is at present the fashion to convey them. For instance, the Collects are summaries of doctrine, yet I believe they do not once mention what has sometimes been called the articulus stantis vel cadentis Ecclesiæ. This proves to me that, true and important as this doctrine is in a controversial statement, its direct mention is not so apposite in devotional and practical subjects as modern Protestants of our Church would consider it. Next, consider

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the general Confession, which prays simply that God would grant us "hereafter to live a godly, righteous, and sober life." Righteous and sober! alas! this is the very sort of words which Protestants consider superficial; good, as far as they go, but nothing more. In like manner, the priest, in the Absolution, bids us pray GoD" that the rest of our life hereafter may be pure and holy." But I have given instances enough to explain my meaning about the Services generally: you can continue the examination for yourself. I will direct your notice to but one instance more, the Introduction of the Psalms into the Daily Service. Do you think a modern Protestant would have introduced them into it?

L. They are inspired.

C. Yes, but they are also what is called Jewish. I do certainly think, I cannot doubt, that had the Liturgy been compiled in a day like this, but a selection of them, at most, would have been inserted in it, though they were all used in the primitive worship from the very first. Do we not hear objections to using them in singing, and a wish to substitute hymns? Is not this a proof what judgment would have been passed on their introduction into the Service, by reformers of the nineteenth century? First, the imprecatory Psalms, as they are called, would have been set aside, of course.

L. Yes; I cannot doubt it; though some of them, at least, are prophetic, and expressly ascribed in the New Testament to the inspiration of the Holy Ghost.

C. And surely numerous other passages would have been pronounced unsuitable to the spiritual faith of a Christian. I mean all such as speak of our being rewarded according to the cleanness of our hands, and of our walking innocently, and of the LORD's doing well to those that are good and true of heart. Indeed, this doctrine is so much the characteristic of that heavenly book, that I hardly see any part of it could have been retained but what is clearly predictive of the Messiah.

L. I shall now take my leave, with many thanks, and will think over what you have said. However, have you not been labouring superfluously? We know all along that the Puritans

of Hooker's time did object to the Prayer Book: there was no need of proving that.

C. I am not speaking of those who would admit they were Puritans; but of that arrogant Protestant spirit (so called) of the day, in and out of the Church (if it is possible to say what is in and what is out), which thinks it takes bold and large views, and would fain ride over the superstitions and formalities which it thinks it sees in those who (I maintain) hold to the old Catholic faith; and, as seeing that this spirit is coming on apace, I cry out betimes, whatever comes of it, that corruptions are pouring in, which, sooner or later, will need a SECOND REFORMATION.


The Feast of St. Bartholomew.


These Tracts are continued in Numbers, and sold at the price of 2d. for each sheet, or 7s. for 50 copies.


GILBERT & RIVINGTON, Printers, St. John's Square, London.




Question from the Office of Consecration.—ARE YOU PERSUADED


ALMIGHTY GOD, who by Thy Providence hast brought me into Thine immediate service, accept of my desire of serving Thee; and grant that, in the sincerity of my soul, I may perform the several duties of my calling, and the vows that are upon me.

Blessed be Thy Good Spirit, that ever it came into my heart to become Thy minister. May the same Good Spirit make me truly sensible of the honour and danger of so great a trust, and of the account I am to give. And give me grace to make amends, by my future diligence, for the many days and years that I have spent unprofitably. And this I beg for JESUS CHRIST'S sake.

He that doth not find himself endued with a spirit of his calling, hath reason to fear that God never called him.

St. John x. 1. "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door, is the shepherd of the sheep. The sheep hear his voice; he calleth his



own sheep by name. He goeth before them, and the sheep follow

him for they know his voice. A stranger will they not follow. I am the door of the sheep. By me, if any man enter, he shall be saved. The good shepherd giveth his life for the sheep. The hireling seeth the wolf coming, and leaveth the sheep; for he careth not for them."

Marks of a True Pastor.

A lawful entrance, upon motives which aim at the glory of GoD and the good of souls. An external call and mission, from the Apostolic authority of Bishops.

"The sheep hear his voice;" that is, when he speaks to their hearts and to their capacities.

"He calleth his sheep by name;" that his, he knows them so well, as to know all their wants.

"He goeth before them, and they follow him." He leads such a life, as they may safely follow.

"A stranger will they not follow;" that is, they ought not to follow such as break Catholic Unity.

"I am the door." It is by JESUS CHRIST, not by us, that the flock is kept in safety; without Him, we can do nothing; neither by our learning, our eloquence, nor our labours :-This is to rob CHRIST of the glory of saving His sheep; and to enter into the ministry, only to plunder the Church of her revenues.

"The good shepherd giveth his life for the sheep;" either by spending it in the ministry; or suffering, if there be occasion; never sacrificing the flock to his own ease, avarice, or humours.

"The hireling careth not for the sheep." He lords over them, makes what advantage he can of them, and counts them his own no longer than they are profitable to him. "He leaves them," that is, when dangers threaten. Then the good shepherd and the hireling are discovered.

Heb. v. 4. "No man taketh this honour unto himself, but he that is called of God, as was Aaron."

Heb. v. 2. "High Priest, who can have compassion on


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