doctrinal disagreements between Calvinist and Arminian, and the vital differences between Protestantism and Popery?'

So it appears; and now see, towards the close, how he exhibits more and more of the real drift of all this. I must premise, however, that Mr. Newman always uses the term Catholic in pointed contradistinction to our own faith. See the concluding paragraph of Number Ninety, which places it beyond a question, "The Protestant confession was drawn up with the purpose of including Catholics; and Catholics will not now be excluded. What was an economy in the Reformers is a protection to us. What would have been a perplexity to us then, is a perplexity to Protestants now."'

I read with no little astonishment, and remarked, Why, he enrolls himself among those who stand opposed to Protestantism!'

'Distinctly so:—well, in the explanatory letter to Dr. Jelf, he says of the Articles, "Whereas it is usual at this day to make the particular belief of the writers their true interpretation, I would make the belief of the Catholic Church such." The Catholic Church, according to his shewing, is that which forms the antipodes to Protestantism; and the plain meaning of the proposal is that in whatsoever way, by twisting, wresting, perverting, or any sort of quibble our formularies can be made to express something contrary to the actual, known, understood, and UNIVERSALLY ADMITTED MEANING AND INTENT of the godly men who framed them, it should be done. What say you to that?'

'I say nothing, sir; I know of no language strong enough to rebuke such dishonesty.'

Again, following this up, he does not suppose the Article opposes the doctrine of purgatory as set forth by Trent, but only "the vain idea really encouraged by Rome, that temporary punishment is a substitute for hell in the case of the unholy, and all the superstition consequent thereupon." Now, you know something of Popery, doctrinally and practically; Did you ever understand that such was the current notion of purgatory?'

Never, uncle; there is not a child in a Popish school, nor an unlettered peasant in any cabin in Ireland, who would not at once contradict it. They all hold that purgatory is a place of temporary suffering for such as die in what they consider the faith, and whose destination is heaven; but who, continuing under the taint of some sin,-not what they call mortal, but venial sin,—are thus purged from it. Is it possible that a man so learned as Mr. Newman could be ignorant of this?'

My dear, we must not calculate on possibilities. We are not behind the scenes. Bear this point, however, in mind till we come to the next of our series. Mr. Newman then says that as to Invocation, the article opposes not every sort of calling on beings short of God (for certain passages in the Psalms are such) but all that trenches on worship'

'Stop, uncle; what passages does he cite?'

'None: a general assertion answers his purpose better. I suppose he means that universal invocation contained in the 148th Psalm, where all God's works are called on to praise him-but hear what follows the question whether ora pro nobis be such (i.e. trenching on worship) being open,-not indifferent indeed, but a most grave and serious one for any

individual who feels drawn to it, but still undecided by the article.' You know this ora pro nobis is the form of prayer addressed to the Virgin and other dead saints, which our Tractarians, it would appear, devotedly approve of: and which they have happily discovered our articles do not condemn.'

'Stay, uncle; I will not take this gentleman's word for any thing where Protestanism is concerned. Let me look at the article: here it is, in my Prayerbook. The Romish doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, AND ALSO INVOCATION OF SAINTS, is a fond thing, vainly invented, and grounded upon no warranty of scripture, but rather repugnant to the word of God.' Probably Mr. Newman does not consider repugnancy, to the word of God as any just ground of condemnation. Pray go on.'

Ay,' replied my uncle, his eye kindling with animated indignation, ay, I will go on examining and exposing this vile tissue of dishonesty and impiety, so long as God spares me so to do: and if we do not finish our protest in the flames of martyrdom, or seal it with our blood, it will not be that such men as this lack the will, but that they do not yet possess the power so to silence us. But come, I long to get to the end of this sickening fraud, and deal with a little honest unmasked Popery, from the pen of an avowed Popish ecclesiastic.' He took up again the pamphlet, which he had flung down, and went on. 'Mark this, I beseech you; it is well worth attending to. "There is at this moment a great progress of the religious mind of our church to something deeper and truer than satisfied the last century. I always have contended, and will contend, that it is not satis

factorily accounted for by any particular movements of individuals at a particular spot." You see, he recognizes and bears witness to the work of the Spirit, the great revival of national religion among us; and as the natural man cannot discern the things of the Spirit of God, he sees not the mighty operation of HIM who has been moving, and still moves upon the face of the waters, saying "Let there be light." Accordingly, he casts about for an explanation of what he, poor blinded creature! cannot rightly comprehend, and thus he gives it: "The poets and philosophers of the age have borne witness to it many years. Those great names in our literature, Sir Walter Scott, Mr. Wordsworth, Mr. Coleridge, though in different ways, and with essential differences one from another, or perhaps from any church system, all bear witness to it." As to Scott, he was thoroughly imbued with romance, and dazzled with the externals of Popery. He was also an observant man, he wrote for popularity and for gain; and seeing the awakened state of men's minds, humoured it in his way. Wordsworth, also of a flighty imagination, has appeared to me to be under a higher teaching. Coleridge, poor fellow! wrote under the influence of an intoxicating drug. But to proceed— "Mr. Alexander Knox in Ireland bears a most surprising witness to it. The system of Mr. Irving is another witness to it." With regard to Mr. Knox, read Dr. McIlvaine's glorious book on Oxford Divinity. Had Mr. Newman anticipated that shot at his system from beyond the Atlantic, he would perhaps not have cited Alexander Knox. Irving too-he is a case altogether in point, for observe what follows"The age is moving towards something; and most

unhappily the one religious communion among us which has of late years been practically in possession of this something IS THE CHURCH OF ROME. She alone, amid all the errors and evils of her practical system, has given free scope to the feelings of awe, mystery, tenderness, reverence, devotedness and other feelings which may especially be called Catholic"

I could not help interrupting. Of late years! why, when was she otherwise? For twelve hundred and sixty years has she, the mother of harlots and abominations of the earth, borne the brand MYSTERY, and with powers, and signs, and lying wonders, with all hypocrisies, deceivableness, and licentiousness of the grossest kind, made the nations drunk with the wine of the wrath of her fornication, and herself drunk with the blood of the saints. Proceed, sir: we are learning a valuable lesson.'

'Indeed we are; so now mark—“ The question then is, whether we shall give them up to the Roman church, or claim them for ourselves, as we well may, by reverting to that older system, which has of late years indeed been superseded, but which has been, and is quite congenial, (to say the least) I should rather say proper and natural, or even necessary to our church. But if we do give them up, then we must give up the men who cherish them. We must consent either to give up the men or to admit their principles." There's a poser for you! If we don't choose to turn Papists in the lump, to accommodate certain of our acquaintance who have resolved on doing so, we must actually endure that they should go to Rome without us!'

"A good journey to them, uncle! You remember