Mark viii. 11, 12, where his feelings and judgment upon it are also told us:-" And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him. And He sighed deeply in His spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, There shall no sign be given unto this generation. And He left them.”

We are warned against the same hard, intractable temper in the book of Psalms :—“ I will inform thee, and teach thee in the way wherein thou shalt go; and I will guide thee with Mine eye. Be ye not like to horse and mule, which have no understanding; whose mouths must be held with bit and bridle, lest they fall upon thee." Ps. xxxii. 9, 10. This stubborn spirit, which yields to nothing but violence, is determined to feel CHRIST's yoke ere it submits to it, will not see except in broad day-light, and like the servant who hid his talent, is ever making excuses, murmuring, doubting, grudging obedience, and stifling docile and openhearted faith, is the spirit of ultra-Protestantism, i. e. that spirit, to which the principles of Protestantism tend, and which they have in a great measure realized. On this subject the reader may consult Nos. 4, 8, and 19, of this series of Tracts.

Now to apply this to the doctrines, at present so much undervalued, which it is the especial object of these Tracts to enforce.

When a clergyman has spoken strongly in defence of Episcopacy, a hearer will go away saying, that there is much very able and forcible, much very eloquent and excellent, in what he has just heard; but after all, there is very little about Episcopacy in Scripture. This is the point to which a shrewd, clear-headed reasoner will resort,—" after all;" we come round and round to it; the doctrine advocated is plausible, useful, generally received hitherto ;-granted,-but Scripture says very little about it.

Now it cannot be for a moment allowed, that Scripture contains little on the subject of Church Government; though it may readily be granted that it obtrudes on the reader little about it. The doctrine is in it, not on it; not on the surface. This need not be proved here, since the subject has been variously considered in former Numbers of this series. But it may be useful in a few words to show how the state of the argument and controversy concerning Episcopacy, illustrates the above remarks, and

how parallel it is to the state in which other religious truths are found, which no Churchman ventures to dispute.

1. Now in the first place, let us suppose, for the sake of argument, that Episcopacy is in fact not at all mentioned in Scripture: even then it would be our duty to receive it. Why? because the first Christians received it. If we wish to get at the truth, no matter how we get at it, if we get at it. If it be a fact, that the earliest Christian communities were universally episcopal, it is a reason for our maintaining Episcopacy; and in proportion to our conviction, is it incumbent on us to maintain it.

Nor can it be fairly dismissed as a non-essential, or ordinance indifferent and mutable, though formerly existing over Christendom; for, who made us judges of essentials and non-essentials? how do we determine them? In the Jewish law, the slightest transgression of the commandment was followed by the penalty of death; vide Lev. viii. 35; x. 6. Does not its universality imply a necessary connexion with Christian doctrine? Consider how such reasonings would carry us through life; how the business of the world depends on punctuality in minutes; how " great a matter" a mere spark dropped on gunpowder "kindleth." But, it may be urged, that we Protestants believe the Scripturcs to contain the whole rule of duty.-Certainly not; they constitute a rule of faith, not a rule of practice; a rule of doctrine, not a rule of conduct or discipline. Where (e. g.) are we told in Scripture, that gambling is wrong? or again, suicide? Our Article is precise: "Holy Scripture containeth all things necessary to salvation, so that whatsoever is not read therein, &c. is not to be required of any man, that it should be believed as an article of faith." Again it says, that the Apocrypha is not to be applied" to establish any doctrine," implying that this is the use of the canonical books.

2. However, let us pass from this argument, which is but founded on a supposition, that Episcopacy is not enjoined in Scripture. Suppose we maintain, as we may well maintain, that it is enjoined in Scripture. An objector will say, that, at all events it is but obscurely contained therein, and cannot be drawn out from it without a great deal of delicate care and skill. Here comes in the operation of that principle of faith in opposition to criticism,

where is this enjoined in

which was above explained; the principle of being content with a little light, where we cannot obtain sunshine. If it is probably pleasing to CHRIST, let us maintain it. Now take a parallel case : e. g. the practice of infant baptism; Scripture? No where. Why do we observe it? Because the primitive Church observed it, and because the Apostles in Scripture appear to have sanctioned it, though this is not altogether certain from Scripture. In a difficult case we do as well as we can, and carefully study what is most agreeable to our LORD and SAVIOUR. This is how our Church expresses it in the xxviith Article: "The baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of CHRIST." This is true wariness and Christian caution; very different from that spurious caution which ultra-Protestantism exercises. Let a man only be consistent, and apply the same judgment in the case of Episcopacy: let him consider whether the duty of keeping to Bishops, be not "most agreeable with the institution of CHRIST." If, indeed, he denies this altogether, these remarks do not apply; but they are addressed to waverers, and falsely moderate men, who cannot deny, that the evidence of Scripture is in favour of Churchmen, but say it is not strong enough. They say, that if Almighty God had intended an uniformity in Church Government among Christians, he would have spoken more clearly.

Now if they carried on this line of argument consistently, they would not baptize their children; happily they are inconsistent. It would be more happy still, were they consistent on the other side; and, as they baptize their children, because it is safer to observe than to omit the sacrament, did they also keep to the Church, as the safer side. The received practice, then, of infant baptism seems a final answer to all who quarrel with the Scripture evidence for Episcopacy.

3. But further still, infant baptism, like Episcopacy, is but a case of discipline. What shall we say, when we consider that a case of doctrine, necessary doctrine, doctrine the very highest and most sacred, may be produced, where the argument lies as little on the surface of Scripture,-where the proof, though most conclusive, is as indirect and circuitous as that for Episcopacy;

viz. the doctrine of the Trinity? Where is this solemn and comfortable mystery formally stated in Scripture, as we find it in the creeds? Why is it not? Let a man consider whether all the objections which he urges against the Scripture argument for Episcopacy may not be turned against his own belief in the Trinity. It is a happy thing for themselves that men are inconsistent; yet it is miserable to advocate and establish a principle, which, not in their own case indeed, but in the case of others who learn it of them, leads to Socinianism. This being considered, can we any longer wonder at the awful fact, that the descendants of Calvin, the first Presbyterian, are at the present day in the number of those who have denied the LORD who bought them?

OXFORD,

The Feast of St. Luke.

[NEW EDITION.]

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

LONDON: PRINTED FOR J. G. & F. RIVINGTON,

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1839.

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

TRACTS FOR THE TIMES.

BISHOP WILSON'S MEDITATIONS ON HIS SACRED OFFICE.

No. 3.-TUESDAY.

Question from the Office of Ordination.-ARE YOU READY,

WITH ALL FAITHFUL DILIGENCE, TO BANISH AND DRIVE AWAY ALL ERRONEOUS AND STRANGE DOCTRINE, CONTRARY TO GOD'S WORD; AND BOTH PRIVATELY AND OPENLY TO CALL UPON AND ENCOURAGE OTHERS TO DO THE SAME ?-Ans. I AM READY, THE LORD BEING My Helper.

Blessed be the good providence of God, who, in great compassion for this Church and Nation, has hitherto preserved us from heresies and schisms.

Have pity

Enable us

O LORD, continue to us this great mercy, and grant that we, who are appointed to watch over Thy flock, may employ our learning and our time in promoting of true piety; that we may never grow secure and careless, but that we may endeavour to secure the power, as well as the form of godliness. upon all Christian Churches, that are distracted by contending parties, and reduce all that wander out of the way. to preserve this Church in peace and unity, by all means becoming the spirit of the Gospel. Keep us stedfast in the faith, that we may never be tossed about with any wind of doctrine, or the craft of men. Let the zeal and industry of those that are in error provoke us to be zealously affected in a righteous cause; in labouring to make men good, and in converting sinners from the error of their ways; which God grant for JESUS CHRIST's sake. -Amen.

"But," the Bishop, "himself also, as his important affairs will permit him, shall use his best endeavour by instruction, perVOL. I.-No. 46.

A