tions of the subject each is equally reprehensible. Each confounds what ought to be carefully distinguished, the obscurity of the doctrines revealed in Scripture with the obscurity of Scripture itself; as if a doctrine might not be laid down in a clear and distinct manner, although it be in itself above the full comprehension of the human faculties. Each is also equally defective in the remedy it proposes. For it is not oral tradition nor human infallibility, if such were to be found, nor the utmost perfection of human reason, nor such illuminations as enthusiasts rely upon, that can throw more light upon the doctrines than the Scriptures have already shed upon them. The same insurmountable barriers betwixt Divine and human knowledge will still remain, and by faith alone will the doctrines be received." (p. 95.) "A reputed saying of rabbinical writers, that there is no difficulty in their Law of which the Law itself does not afford a solution,' is applicable to the Scriptures in general, both of the Old and New Testament." (pp. 190, 1.) And hence he presses upon the reader the importance of interpreting Scripture by itself. "Difficulties," he says, " are to be removed in the first place by the help of Scripture itself." (p. 191. See the whole of Sermon 6, pp. 177, &s.)

"The Bible, though often profound and mysterious in its subject, does for the most part propose its truths in terms adapted to general apprehension." (p. 218.)

Speaking of the doctrines of the unity of the Godhead, the co-existence and co-equality of the Son and the Holy Spirit with the Father, and the union of the divine and human nature in the person of our Lord, he says,-" To a plain unprejudiced reader they are all indeed so evidently contained in Scripture, that were they not accompanied with acknowledged difficulties in reconciling them with each other, they would probably be universally received." (p. 210.) And instead of endeavouring to account for the prevalence of heresies and divisions in doctrine on fundamental points, from any obscurity in the word of God respecting them, he traces them at once to their true cause. "The

main source," he says, " of all contentions respecting the sense of Scripture on points of fundamental importance, may be traced to a reluctance, on one side or the other, to renounce prepossessions militating against an entire reception of the truth. Men are led by partiality to their own opinions, or undue deference to those of others, not only to irreconcileable dissensions among themselves, but eventually to a departure from the plain and obvious meaning of the word of God." (p. 49.)

And finally he quotes, as illustrative of his views, the following, among other, passages.

From Bandinel's Bampton Lectures as follows,-" The doctrines of Christianity are laid down in Scripture with a plainness and perspicuity sufficient and satisfactory to every well-disposed mind." (p. 300.)

From Glassii Philol. Sacr. the following,-" Omnis fidei articulus in Scripturis alicubi ex professo propriis et perspicuis verbis est expositus, quæ illius articuli propria quasi sedes et domicilium est. Nihil est obscure dictum in Scripturis quod spectet ad fidem vel mores, quod non planissime dictum sit in aliis locis." (p. 396.) The italics are the bishop's.

And from Dr. Waterland he remarks, that "most of the abuses with regard to the interpreting of Scripture, when traced up to their fountain-head, will appear to have been owing to this, that some will fancy the plain and obvious sense unreasonable or absurd, when it really is not; and will thereupon obtrude their own surmises. conjectures, and prejudices, upon the word of God." (p. 404.)

On the subject of the fifth position we have the following testimony;

"The Canon of Scripture was determined by the Church upon evidence of its genuineness and authenticity; and to this the Church bears witness. The truth of Scripture rests on other grounds; on the witness of God' as well as the witness of men.'" (pp. 75, 6.)

I conclude the whole with the following decisive testimony of this last witness.

"THE DEFERENCE WHICH THE FATHERS ALWAYS PAID TO THE HOLY SCRIPTURES AS THE SOLE AUTHORITATIVE RULE OF FAITH, IS SUFFICIENT TO GUIDE US IN THE DEFERENCE WHICH THEY WOULD HAVE

ADMITTED TO BE DUE TO THEMSELVES." (p. 344.)

Such, then, are the sentiments of the principal divines to whom Mr. Keble has referred as supporting his views of tradition; sentiments expressed in many cases, as we have seen, in the very works from which Mr. Keble has taken his extracts.

Mr. Newman is in precisely the same situation with Mr. Keble in this respect. Having interspersed in his Lectures several quotations from Taylor, Stillingfleet, Waterland, and Van Mildert, and applied them to the support of his views, he draws the conclusion that his "view of catholic tradition" is "received from and maintained by our great divines," and very coolly adds, "If it could be proved contrary to anything they have elsewhere maintained, this would be to accuse them of inconsistency, which I leave to our enemies to do." (p. 318.) Now if, as this sentence seems to intimate, Mr. Newman was conscious that they had elsewhere maintained views contrary to his, it would not only have been but fair in him to have stated as much, but have afforded sufficient ground for doubt whether he had not misinterpreted their views in the passages he has quoted. Their statements, when taken as a whole, are perfectly selfconsistent; and I am not at all fearful of being reckoned their enemy, for having shown them to be opponents of the system under review.

Am I, then, speaking too strongly when I say, that the Tractators, instead of boasting any longer of the support to be found for their system in the works of our most learned and able divines, are bound to explain how it is that they have been so far misled as ever to make such

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FFF

a claim. I am far from asserting that there has been any intentional misrepresentation of the views of those quoted; much allowance is to be made for a prejudiced eye and imperfect information; but that they have been misrepresented is, I suppose, placed beyond contradiction, by the extracts which have just been given. In whatever way, then, we may be enabled to account for it, certain it is that truth has been sacrificed, and the authority of great names pleaded in behalf of a system in no respect entitled to such protection. Nor is it possible to acquit those who had the means of information open to them, of culpable neglect in not ascertaining the real state of the case, in a matter of such importance, before they made use of the names of our most learned and esteemed divines as supporters of doctrines which they have expressly repudiated.

THE END.

LONDON:

PRINTED BY G. J. PALMER, SAVOY STREET.

ERRATA AND ADDENDA.

VOL. I.

P. 16. 1. 20 and 25. For "fact " read "question of fact." 19.-13. After "admit" add "as a matter of fact."

35.-37.

89. 1. 30.

122. Note 3.

For "

sturcture

read" structure."
For "the" read " that."

After "important" add "divinely revealed."
Add,-" The treatise from which this passage is taken, is indeed
placed by the Benedictines among those of doubtful au-
thorship, but on very indirect grounds. At any rate, those
who have quoted the passage against us, as Bellarmine and
others, may be content to receive it back again in its right
meaning."

For "Chalmers" read "Watt."

For αγέννητε, αγεννητου, γεννητου, (which are the readings of the Cologne edition, read αγενητε, αγενητου, γενητου, as in the Benedictine; and in the translation accordingly for unbegotten and begotten, read uncreated and created. That the latter reading is the correct one, is, I think, proved by. the remarks of Athanasius De decr. Nic. Syn. § 28. vol. i. p. 234. ed. Ben.

After "confirmed by," add, "

to the Touchstone and "

After

Bishop Patrick in his Answer

To the word "testimony" append the following note." See
Euseb. Hist. Eccl. lib. iii. c. ult., and lib. vi. c. 14."
Before "faith" insert "necessary."

For "revealed truth" read "the rule of faith."

"this" add," (as far as it can be a guide)."

VOL. II.

47. note 1. 24, 5. For "revertenes," read " revertentes."

331.1. 9. Add as a note,-In accordance with this statement of Athanasius, it is said by Phæbadius, "Quid egistis, O beatæ memoriæ viri, qui ex omnibus orbis partibus Nicæam congregati, et sacris voluminibus pertractis perfectam fidei Catholicæ regulam circuminspecto sermone fecistis." Phabad. Contra Arian. lib. i. §. 6. Bibl. Patr. V. 251. ed. Galland. 603. 1. 11, 12. For "authoritative teacher of " read "our authoritative teacher in."