views of the writer in the publication of the lectures. We quote the passage which announces their main object:

"Their main object is to furnish an approximation, in one or two points, towards a correct theory of the duties and office of the church catholic. Popular Protestantism does not attempt it at all; it abandons the subject altogether: Romanism supplies a doctrine, but, as we conceive, an untrue one. The question is, what is that sound and just exposition of this article of faith which holds together, or is consistent in theory, and is justified by the history of the dispensation, which is neither Protestant nor Roman, but proceeds according to that via media which, as in other things, so here, is the appropriate path for sons of the English church to walk in? What is the nearest approximation to that primitive truth which Ignatius and Polycarp enjoyed, and which the nineteenth century has lost?"—P. 8.

The writer notices and answers certain objections to the consideration of the subject at this moment, and concludes the introduction in the following words, which demand no apology for their quotation :—

"Merely to have directed attention to the present needs of our Church would be a sufficient object for writing the following pages. We require a recognised theology; and, if the present work, instead of being what it is meant to be, a first approximation to the required solution, in one department, of a complicated problem, contains, after all, but a series of illustrations, demonstrating our need, and supplying hints for its removal, such a result, it is evident, will be quite a sufficient return for whatever anxiety it has cost the writer to have employed his own judgment on so serious a subject. And though in all greater matters of theology there is no room for error, so prominent and concordant is the witness of our great masters in their behalf, yet he is conscious that in minor points, whether questions of fact or of judgment, there is room for difference or error of opinion; and, while he has given his best endeavours to be accurate, he shall not be ashamed to own a mistake, nor reluctant to bear the just blame of it."-P. 31.

We arrive now at the consideration of the subject-matter of this most instructive volume, which is divided into fourteen lectures. We propose to consider them briefly in their order, premising that their variety and extent will confine our remarks within a narrow compass. Our space is indeed, in nowise commensurate with the interest which necessarily attaches to the contemplation of topics of such vast and vital importance. The first lecture is directed to the consideration of the "Nature and Ground of Roman and Protestant Errors." We have endeavoured to make extracts from this lecture, but it is quite impossible to select any passage from the chain of sound reasoning and genuine philosophy which connects its various parts, without weakening the effect of the whole. We may, however, by transcribing the following brief paragraph, throw some light on the course of the argument :

"On the whole, then, it appears, from what has been said, that our controversies with the Protestants," (the author is of course speaking of popular Protestantism,)" are easy to handle, but interminable, being disputes about opinions; but those with the Romanists, arduous but instructive, as relating to matters of fact."-P. 50.

We are, indeed, strongly tempted to extract a noble passage at the conclusion of this lecture, but we must forbear. Were we once to commence quotations on any scale, our pages would soon be filled with the innumerable passages we should be induced to offer to the notice of our readers. The second lecture exhibits "Romanism as neglectful of Antiquity;" and most completely and triumphantly does Mr. Newman convict the Romanists of a departure from their boasted principles,—of a surrender of the very citadel which they profess to defend with peculiar care and zeal. The conclusion of this lecture we cannot refrain from

copying at length.

"I make one remark more. Enough has been said to show the hopefulness of our own prospects in the controversy with Rome. We have her own avowal that the fathers ought to be followed, and again that she does not follow them; what more can we require than her witness against herself, which is here supplied us? If such inconsistency is not at once fatal to her claims, which it would seem to be, at least it is a most encouraging omen in our contest with her. We have but to remain pertinaciously and immovably fixed in the ground of antiquity; and, as truth is ours, so will the victory be also. We have joined issue with her, and that on a point which admits of a decision,— of a decision, as she confesses, against herself. Abstract arguments, original views, novel interpretations of Scripture, may be met by similar artifices on the other side; but historical facts are proof against the force of talent, and remain where they were when it has expended itself. How mere Protestants, who rest upon no such solid foundation, are to withstand our common adversary, is not so clear, and not our conWe would fain make them partakers of our vantage-ground; but since they despise it, they must take care of themselves, and must not complain if we refuse to desert a position which promises to be impregnable,-impregnable both as against Romanists and against themselves."-P. 98.

cern.

In the third lecture we find the "Doctrine of Infallibility Morally Considered;" and here again the difficulty of making an extract presents itself in full force. The following language with reference to Romanism is, however, so truthful, that we venture to transcribe it :

"There are, in fact, two elements in operation within the system. As far as it is catholic and scriptural, it appeals to the fathers; as far as it is a corruption, it finds it necessary to supersede them. Viewed in its formal principles and authoritative statements, it professes to be the champion of past times; viewed as an active and political power, as a

ruling, grasping, ambitious principle, in a word, what is expressively called Popery, it exalts the will and pleasure of the existing church above all authority, whether of Scripture or antiquity, interpreting the one and disposing of the other by its absolute and arbitrary decree."-P. 100.

The passage immediately following the one above extracted is eminently beautiful, but we have not room for it. We must, however, find space for the following extract, as explaining the subject of this and the next lecture, which is devoted to the "Doctrine of Infallibility Politically Considered."

"The points to which I wish to direct attention, as involved in the doctrine of Infallibility, are such as the following: That Romanism considers unclouded certainty necessary for a Christian's faith and hope; that it considers doubt incompatible with practical abidance in the truth; that it aims at forming a complete and consistent theology; that in forming it, it neglects authority, and rests upon abstract arguments; that it criticises and disposes of the christian scheme on antecedent grounds; and that it substitutes a technical and formal obedience for the spirit of love."-P. 102.

"The Doctrine of Infallibility Politically Considered," forms, as we observed, the subject of the fourth lecture; and we must satisfy ourselves with inviting attention to its contents. The discussion of the topics contained in that lecture, lead to the subject-matter of the fifth, sixth, and seventh lectures, which are successively conversant with "The Use of Private Judgment," "The Abuse of Private Judgment," and "Instances of the Abuse of Private Judgment;" and most strongly do we recommend their attentive perusal to all who may desire to acquire most important information on a topic of no ordinary difficulty, one requiring the greatest accuracy and caution,two qualities developed, in no small degree, in the three lectures in question. In the eighth lecture the author maintains the "Indefectibility of the Church Catholic ;" and here again must we quote the author's own words, as elucidating the matter in hand.

"I have said enough, I hope, in the course of this lecture, by way of distinguishing between our own and the Roman theology, and of showing that neither our concessions to them are reluctantly made, nor our differences subtle and nugatory, as is objected by opponents. Whether we be right or wrong, our theory of religion has a meaning, and that really distinct from Romanism. Both we and Romanists hold that the church catholic is unerring in its declarations of faith, or saving doctrine; but we differ from each other as to what is the faith, and what is the church catholic. They maintain that faith depends on the church, we that the church is built on the faith. By church catholic, we mean the church universal, as descended from the apostles; they those branches of it which are in communion with Rome. They consider the see of St. Peter to have a promise of permanence, we the church catholic and apostolic. Again, they understand by the faith, whatever the church at any time declares to be faith; we what it has actually so declared from the

beginning. We hold that the church catholic will never depart from those outlines of doctrine which the apostles formally published; they that she will never depart in any of her acts from that entire system, written and oral, public and private, explicit and implicit, which they received and taught; we that she has a gift of fidelity, they of discrimination.

"Again, both they and we anathematize those who deny the faith; but they extend the condemnation to all who question any decree of the Roman church; we apply it to those only who deny any article of the original apostolic creed. The creed of Romanism is ever subject to increase; ours is fixed once for all. We confine our anathema to the Athanasian creed; Romanists extend it to Pope Pius's. They cut themselves off from the rest of Christendom; we cut ourselves off from no branch, not even from themselves. We are at peace with Rome; but she tolerates us as little as any sect or heresy. We admit her baptism and her orders; her custom is to re-baptize and re-ordain our members who chance to join her."-P. 252.

The ninth and tenth lectures are occupied with the consideration of ،، The Essentials of the Gospel,The Church's Deposit of Faith ;" and our readers will find an exposition distinguished alike by simplicity and clearness, on reference to the lectures themselves; we will not, cannot venture to make an extract, be it ever so short, from them. "On Scripture as the Record of Faith," forms the subject of the eleventh lecture, which is followed by lectures "On Scripture as the Record of our Lord's Teaching," and "On Scripture as the Document of Proof in the Early Church," being the twelfth and thirteenth in the series. To analyze their contents would be impracticable, for our observations must be speedily drawn to a close; suffice it to say, they are in harmony as regards the piety, zeal, and learning displayed in them, with those which have preceded them in the course. We now arrive at the fourteenth and last lecture, "On the Fortunes of the Church." This is, indeed, a powerful and unanswerable lecture. Let those who have from ignorance or wilfulness misunderstood or misrepresented the teaching of the distinguished author of these lectures, now stand forth and confess their weakness or their guilt. One quotation from it, and we will conclude our

remarks.

، But, in truth, the whole course of Christianity from the first, when we come to examine it, is but one series of troubles and disorders. Every century is like every other, and to those who live in it seems worse than all times before it. The Church is ever ailing, and lingers on in weakness, ' always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in her body.' Religion seems ever expiring, schisms dominant, the light of truth dim, its adherents scattered. The cause of Christ is ever in its last agony, as though it were but a question of time, whether it fails finally this day or another. The saints are ever all but failing from the earth, and Christ all but

6

coming; and thus the day of judgment is literally ever at hand; and it is our duty ever to be looking out for it, not disappointed that we have so often said, 'now is the moment,' and that at the last, contrary to our expectation, truth has somewhat rallied. Such is God's will, gathering in his elect, first one and then another, by little and little, in the intervals of sunshine between storm and storm, or snatching them from the surge of evil, even when the waters rage most furiously. Well may prophets cry out, How long will it be, O Lord, to the end of these wonders?' how long will this mystery proceed? how long will this perishing world be sustained by the feeble lights which struggle for existence in its unhealthy atmosphere? God alone knows the day and the hour when that will at length be which he is ever threatening; meanwhile, thus much of comfort do we gain from what has been hitherto, not to despond, not to be dismayed, not to be anxious at the troubles which encompass us. They have ever been, they ever shall be, they are our portion. 'The floods are risen, the floods have lift up their voice, the floods lift up their waves. The waves of the sea are mighty, and rage horribly; but yet the Lord, who dwelleth on high, is mightier!'”—P. 421.

Who can read this passage without emotion? We will not weaken its effect by our feeble language of praise. Need we add, how cordially, how warmly, how thoroughly we recommend this admirable volume, as a manual of invaluable information on points of the highest and most intense interest to the members of the holy Church throughout the world, the spouse of Christ, the mother of the saints, the pillar of the truth. Alas, we have been fearfully, lamentably neglectful! Popery, ever vigilant, ever active, has availed herself of our culpable, our criminal sloth, and again lifts up her head in the land, whence the piety and catholicity of our blessed forefathers banished her with the arm of truth, expelled her with the weapons of holiness. Yet, even now, she may be, by the blessing of Providence, crushed in this highly favoured land,-not by an unholy union with sectarians, of whatever denomination,-(the repeal of the Test and Corporation Acts was followed, immediately followed, by the concession of what is called "the emancipation" of the Romanists)-not by basely truckling, for the sake of a hollow truce, to the bitter enemies of catholic truth, and purchasing temporary repose at the expense of permanent ruin,-not by sanctioning what has been well termed the "protestant popery," which would erect a papacy in the breast of every individual, and builds, if we may so say, a "Lateran" in the heart of each turbulent or self-satisfied follower of certain crude irregular notions, as contrary to the christian verity as they are inconsistent with christian humility, -but by maintaining firmly, steadily, and unflinchingly, "the faith which was once delivered to the saints." Let us remember that the times have been when our blessed Church was as a city that is at unity in itself," when schismatics and heretics, once convicted by the judgment of the Church, were driven from the