went to their work, and the latter would be enabled to receive the communion fasting, which, from our late hours, they are almost entirely precluded from doing. 6 Forbidding to marry, is one of the features of the latter day apostacy, as predicted by the apostle Paul. It was one of those which very soon manifested themselves in the church, and under pretence of superior sanctity, wrought painful havoc upon the morals and purity of the church. It has all along been one of the prominent lineaments of the Papal apostacy. And now it is developing itself anew in the Oxford section of the English Church. In such a case, who can doubt the identity? It seems as if Tractarians were making all haste now to claim every Popish characteristic, that there might be no longer any doubt in the minds of any, either Papist or Protestant, as to their direct and genuine descent from Rome. 6 Another proof of identity between the two sects, is their immorality. We do not at present allude to the licentiousness engendered by their monasteries and nunneries; we allude to the system of falsehood practised and defended by them both. Speaking lies in hypocrisy, and having their consciences seared with a hot iron,' is Paul's description of the apostacy; and the history of the Oxford sect, as well as the distinct principles of lying maintained in their writings, proves that it applies as much to the latter as to the former. Hundreds of Tractarians still cling to the livings of the Church of England at the time that they are denying its articles and expressing their preference of Rome. This is lying. Hundreds also tell us that though they subscribed the articles of the English Church, they did not believe them. This is perjury. Others maintain, that in signing the articles, they condemned nothing Romish, nor approved of anything Protestant.† This is hypocrisy. But more than all this, Mr Newman has written expressly in defence of lying, when any end is to be gained by it. He tells, that a good man when he finds it necessary, will speak falsely, or, as the sophists say, utter a falsehood.' How fearfully demoralizing must be the tendencies of the system, when already its leaders are arrived at such a doctrine as this! A lie is with them a right and lawful way of attaining an end! 6 * English Churchman, Sept 5, 1844. In reference to the dishonest subscription of the 39 Articles, we quote the two following passages from Ward's Ideal of a Christian Church. Three years have passed since I said plainly that in subscribing the Articles, I renounce no one Roman doctrine,' p. 507. Our Twelfth Article is as plain as words can make it, on the "Evangelical" side (observe, in particular, the word "necessarily"); of course I think its natural meaning may be explained away, for I subscribe it myself in a non-natural sense,' p. 479. Non-natural sense! Had the man been as honest as he pretends to be, he would have plainly said, ' I subscribe them, but I don't believe a word of them.' There is something inexpressibly mean and cowardly in these evasive expressions. A lie is with them no sin, but a virtue, when some special object is to be secured! Few consciences even of the baser sort are so far degraded as to allow them to lie unchecked; but so thoroughly seared are the consciences of these men, that a lie is to them a merit and a virtue, instead of a cause of shame and grief. The last point that we shall notice, is, the love of Popery and the hatred of Protestantism, openly avowed by almost all the Tractarian writers. At first these feelings were rather guardedly expressed, but now they are boldly proclaimed and gloried in. Rome is called by them our sister,' and the mother of our new birth, by whom we were born to Christ.' She is designated by one of their poets the Saviour's holy home.' Everywhere she is bepraised. Her ritual, her services, her antiquity, her mass books, (both breviary and missal) her saints, her relics, in short every thing connected with her, is lauded both in verse and prose, while it is very gently hinted that there are some things in her which might be improved. Our readers must be content with a few brief extracts, though many might be added. Rome has imperishable claims upon our gratitude, and were it so ordered, upon our deference. We are estranged from her in presence, not in heart.'† We are deeply conscious that in lacking re-union with Rome, far from asserting a right, we forego a privilege. Rome has imperishable claims upon our gratitude, and, were it so ordered, upon our deference. She is our elder sister in faith, nay, she is our mother, to whom, by the grace of God, we owe it that we are what we are.'‡ For my own part, I think it would not be right to conceal, indeed, I am anxious openly to express, my own most firm and undoubting conviction, that were we as a church to pursue such a line of conduct as has here been sketched, in proportion as we did so, we should be taught from above to discern and appreciate the plain marks of Divine wisdom and authority in the Roman Church, to repent in sorrow and bitterness of heart our great sin in deserting her communion, and to sue humbly at her feet for pardon and restoration.'|| We find, oh most joyful, most wonderful, most unexpected sight! we find the whole cycle of Roman doctrine gradually possessing numbers of English Churchmen.'§ Again, the Reformation is unsparingly and unceasingly ma * We meant to have shown that the Puseyites have adopted the Popish principle of banishing heretics, but we have mislaid the quotation. We believe it is in the 59th Tract for the Times, and it is quoted by Sortain in his lectures on Romanism and Anglo-catholicism. It seems to imply that as soon as Tractarians have the power they will proceed to the forcible expulsion of Protestants, &c. from Britain. + British Critic, July 1841, p. 3. British Critic, vol. xxx. p. 3. § Ward, p. 565. || Ward, p. 473. ligned, as one of the most sinful movements which ever took place in the Church. The Reformers themselves come in for their share of abuse, and no pains are spared to misrepresent and blacken everything connected with Protestantism. These Tractarians declare that they utterly reject and anathematize the principle of Protestantism as a heresy, with all its forms, sects, and denominations."* Protestantism in its essence, and in all its bearings, is characteristically the religion of corrupt human nature.'+ 6 6 The English Reformation appears to me the very embodiment of the sins most opposed to dutifulness and faith. I know no single movement in the Church, except Arianism in the fourth century, which seems to me so wholly destitute of all claims on our sympathy and regard as the English Reformation.'S We need quote no more. Nor need we argue any more. Indeed we have all along felt as if arguing the matter were altogether superfluous. We only need to quote, and the truth of our position becomes manifest. The identity between Puseyism and Popery is not merely a plausibly-traced resemblance, but it is an out-and-out fac-simile, a demonstrated oneness in purpose, principle, form, rite, aim, tendency, and result. We know not one doctrine of Popery which is not in substance avowed and defended at Oxford. Conformity to Romish rites is vehemently longed for, and union with Rome is joyfully anticipated, as likely to be effected at no very distant date. Let these things be known and proclaimed. Let the thorough and now undisguised Romanism of the Tractarian body be understood. It is not a thing to be trifled with or derided as if it were a passing outburst of visionary enthusiasm, which sober men could afford to smile at and pass on. It is pregnant with peril to the Protestantism not only of Britain, but of Europe, for if here, in one of the strong-holds of the Reformation, the sworn allies of Popery have effected so strong and extensive a lodgment, how fatal may be the consequences to the religion both of Europe and the world. It is now no mock-warfare with the spectres of the past. It is no longer a parade of dialectics, nor a controversy with abstractions. It is a real tangible conflict,-a conflict in which there is at stake all that is most precious to us as citizens of earth or heirs of the kingdom. Let us quit ourselves like men. We We are called upon to take our part in the world's last battle, let us not turn back or stand idle in the field, as if mere spectators of the war. Twenty years ago, it was but a flourish of clarions afar off. Ten years ago, it was but the skirmishing of outposts. But now the firing has become general,— * Palmer's Letter to Golightly, p. 9. + British Critic, July 1841. the whole line is advancing,—a few years more will witness the shock of battle. On that battle hang the destinies of earth. But its issue is not doubtful, and the day of triumph will be the brightest on which earth's sun has ever shone.* ART. II.-History of the London Missionary Society, compiled from Original Documents in the possession of the Society. By WILLIAM ELLIS, late Foreign Secretary of the Society, and Author of the Polynesian Researches,' &c. London: J. Snow, 1844. WHEN He who had authority, by creating power and by redeeming purchase, said, Go ye into all the world, and preach the gos pel to every creature,' he addressed himself to eleven men. Not possessed of political influence, not learned in human wisdom, not skilled by travel in the manners of other nations,-might they not have said, as in the case of feeding five thousand, a ‘lad here has five barley loaves and two fishes, but what are they among so many; or, the harvest to be reaped is a wide one, but the labourers are few. So was the harvest when the Master was on earth. So is it now. And still with man's expanding views of the power of the gospel in its influence on the wanderer and the savage, and with his extending knowledge of where man is to be found, the field becomes in his eye wider. wider. Neither do the labourers increase in proportion to the extension of the work, or the depth of the need of the world. Nevertheless it is the church's charge to go forward. He who gave the charge said also, All power is given unto me, in heaven and in earth.' The power is not of man, but of God. Were there a Constantine in every land to unfurl the banner of the cross, and to decree that all the world should become Christian, he could not turn one heart of stone into flesh. And though but one poor messenger should cross the ocean, working or begging his way, as did the first Moravian missionary to the West Indies, yet if he be Christ's messenger, accredited of the Holy Spirit, he will accomplish that for which he is sent, and may reap a nation for his harvest. Every healthy church must be a missionary church. The words go ye,' The * We must say a word or two of the books at the head of our Article. Difficulties of a Young Clergyman, is a clever, vigorous, well written narrative. Mary Spencer is full of interest and successfully drawn, though abrupt in its close. The Reformation in Europe, is an excellent abridgment for general readers. The Church Visible, is admirable,-true history woven into a tale. The Curate of Linwood, though rather an improbable story, is exceedingly good as a disclosure of the soul-poisoning errors of Tractarianism. seem inscribed on the heart that belongs to Christ. It is a token of returning vigour, when the tree sends forth extending roots; it is a token of healthful life, when the root increases its bulbs, and shoots out young ones all around it. In time of persecution, the vigour of the English Christians was expended in settling their church at home, or fleeing to find a resting-place beyond seas. But no sooner were their liberties secured, than the Society for Promoting Christian Knowledge sprang up,-the first missionary shoot since Popery ceased to be in the ascendant. In America also, as soon as they could breathe from the toils of initiatory emigration, some care for their Indian neighbours showed that Go ye' was imprinted on their hearts. The most lively, the most extensive, and the most catholic missionary movement that England has made, however, is that of a later period, of which Mr Ellis has undertaken to be the historian. Lively, as it sprang up, the natural offspring of the lively work of grace vouchsafed to our country in the times of Whitfield and Wesley. The name of Lady Huntingdon is most fitly found entwined among its roots, while that of her friend, Dr Haweis, holds its place upon the first bark visible above ground. As the tree expands, we delight to read inscribed the names of Bogue, Townsend, Waugh, Simpson, Love, Reynolds, Stevens. Why should we recite them? They are engraven in an imperishable calendar, as the first thirty of the mighty men of their time.' We delight to remember how they kindled, not at a rival, but a kindred fire, caught from Dr Carey's sermon, where he encourages man to attempt great things for God, and expect great things from God.' Not only did the founder of the Baptist mission stimulate the men of God on their way, but Melville Horne, the returned Episcopal chaplain from the fatal shore of Sierra Leone, contributed, by his Letters on Missions,' and his zeal and knowledge of the condition of the heathen, to hasten on the cause. Nor are we inobservant of that faithful widow, whose mind being filled with the description of the isles of the Southern Pacific, as discovered by Captain Cook, had her heart also filled with desires that they should know and glorify the Lord. So assured was she that the time to work was come, that she sent up contribution to London before a society was formed, or a pound subscribed. her Not only was the London Missionary Society the most lively in its outset; it was also the most extensive. In its uncertainty where it might most usefully form a settlement, it contemplated the world, seemed ready to embrace it all in its grasp, and did ultimately, within a brief period after its outset, establish its labourers in South Africa, India, and Australasia, inquiring, meanwhile, about the West Indies and China. We called it also the most catholic; for |