Oick'mson

PASTORAL EPISTLE

HIS HOLINESS THE POPE

MEMBERS

THE UNIVERSITY OF OXFORD.

FAITHFULLY TRANSLATED FROM THE ORIGINAL LATIN.

THIRD EDITION.

\

LONDON:
B, FELLOWES, LUDGATE STREET.
1836.

D

r n

ADVERTISEMENT.

The Translator of the following Epistle feels
that no apology is required for laying before the
Public so interesting a document. Nor will he
occupy the reader with a detail of the series of
circumstances by which the original came into his
hands. The genuineness of the Epistle he is
content to refer to the internal evidence of the
Epistle itself. The names of the individuals to
whom it was addressed he has not deemed it
necessary to make public, any further than by
reference to their published Tracts, from which so
raany quotations have been made in the Pastoral.
The utmost care has been bestowed on the fidelity
of the translation ; and the quotations have all
a2

been diligently verified by inspection of the original
Tracts. It is hoped that the Authors of these Tracts
will feel no displeasure at a publication which
tends to give to their sentiments a more extended
circulation.

PASTORAL EPISTLE.

Beloved Friends,
We do not conceive it necessary to occupy your
time by any declaration, on our part, of the anxiety
with which we contemplate every matter which con
cerns the advancement and support of true religion.
To the uncandid indeed, who have been long
opposed to us, it would be useless to present such
a statement; we could not expect to be believed
by those who have shown no respect for the authority
and commands of the very Apostles, whose repre
sentatives we are.
Living at a distance from you, however, it may
seem to you matter of astonishment that we should
be enabled to form a very different estimate of the
character of your minds. But we have never been
inattentive to the welfare even of those states which
have trampled inconsiderately upon our apostolic
authority. We have watched with close attention
whatever could hold out to a distracted world the
prospects of a religious unity ; and, as a tender

father, we can discern even at a distance, and shall
be ever found ready to welcome the returning steps
of our repentant children. We have accordingly
taken care that our faithful brethren in every country
should transmit to us, from time to time, such
writings as appeared to be worthy of our regard.
It was with the liveliest pleasure, accordingly, that
we received lately a collection of Tracts, emanated
frora our ancient and well-beloved University of
Oxford. We do not, of course, mean to imply that
every opinion in these tracts is such as the Church
can wholly approve,— but we do discern that light
is beginning to pervade your minds, and that, as far
as circumstances permit, you have not hesitated to
declare your convictions. We make allowance for
those difficulties which impede your perception or
your avowal of the truth ; we pardon, therefore,
some expressions towards us, — compelled, no doubt,
partly by the unhappy circumstances of your coun
try ; but we can discern the progress you have made
in the paths of truth and peace, and we trust that
you will continue to advance in that path, till the
light which has dawned on you shall have burst
forth into perfect day.
That you might not only be encouraged in your
progress, but assisted by us with such help as we
can bestow, we shall point out to you some portions
of your writings which have created lively pleasure
in our parental feelings. You have indeed some
times employed terms which we well know our
adversaries use in derision of us ; but, we repeat, we
can pardon these, whether they are the result of

prejudices still entertained by you, or are employed
for some other reason ; for while you speak with
deserved acrimony of all the sects which swarm in
your distracted country, you honestly state that you
are " unwilling to speak harshly of us."*
But how could our hearts be steeled against the
real tenderness of the affections which you breathe
towards us ?
" Now the Papists have retained it," (namely,
a visible Church— the keeper of the Sacraments,)
" and so they have the advantage of possessing an
" instrument which is, in the first place, suited to the
" needs of human nature ; and next, is a special
" gift of Christ, and so has a blessing with it.
" Accordingly we see that in its measure success
" follows their zealous use of it. They act with
" great force upon the imaginations of men. The
" vaunted antiquity, the universality, the unanimity
" of their church, puts them above the varying
" fashions of the world, and the religious novelties
" of the day. And truly, when one surveys the
" grandeur of their , system, a sigh arises in the
" thoughtful mind, to think that we should be sepa-
" rate from them ; Cum talis sis, utinam noster
" esses !"^ That sigh, beloved friends, has found an
echo iu our bosom. Never, from the first moment
of separation, has it been unfelt by the Catholic
Church. But, in truth, we are not separate. We
are united in spirit though not in name. Yes, we
* Tracts for the Tiraes, Vol. II. (Records of the Church,
No. XXV. p. 6.)
f Tracts for the Times, No. XX. p, 3.

8
are yours and you are ours. You are looking towards
our Zion, with your face thitherwards ; and we long
to open our arms and to receive you into the peace
ful haven, where ye would be.
You, brethren, assuredly are not blameable for
the painful divisions which seem to have removed
England from our immediate care. We see, indeed,
how little you sympathize with those wretched men,
who, to their own destruction, caused the separation
which you deplore. For what was the principle
upon which they pressed their pretended reforma
tion ? They deceived their brethren by loud decla
mations concerning the necessity of improvement.
Some weak brethren would have had the Church
yield to their importunity, and consent to some
alterations for the sake of pacifying excitement. But
the Church formed a dififerent estimate of duty, and
it gives us the sincerest pleasure to discern that you
maintain the propriety of its decision ! You have
justly remarked, according to the wisdom of the one
true Church, — " Once begin altering, and there will
" be no reason or justice in stopping, till the criti-
" cisms of all parties are satisfied. Thus, will not
" the Liturgy be in the evil case described in the
" well-known story of the picture subjected by the
" artist to the observations of passers-by? '*
And again, you truly observe : " A taste for
" criticism grows upon the mind. When we begin
" to examine and take to pieces, our judgment be-
" comes perplexed, and our feelings unsettled. I
" do not know," you add, *' whether others feel
* Tract No. Ill, pp. 1,2.

" this to the same extent, but for myself, I confess
" there are few parts of the service that I could not
" disturb myself about, and feel fastidious at, if I
" allowed my mind in this abuse of reason."* Would
that a wisdom similar to yours had been possessed
by those wretched and ambitious men who plagued
Christendom, and excited the minds of so many
into a desire of vain innovation ! The Church
was fully sensible of the impropriety of indulging
vain desires. It asked itself, as you have now
asked, " What are the concessions which would
" conciliate such men ? Would immaterial altera-
" tions ? Do you really think they care one jot
" about the verbal or other changes which some
" recommend, and others are disposed to grant ?
" But even were the alterations which would please
" them small, are they the persons whom it is of
" use — whom it is becoming to conciliate by going
" out of our way ?"'f" We judged, like you, that it
is not becoming to conciliate, that it is useless to
make the attempt, and is full of peril. " For," as
you remark, " by altering immaterials, we merely
" raise without gratifying the desire of correcting ;
" we excite the craving, but withhold the food.
" And the changes called immaterial often contain
" in themselves the germ of some principle of which
" they are thus the introduction. "J Upon these
principles we resisted every concession, and you
look back with admiration upon our wisdom. We
would not allow ourselves to be enticed into
* Tract, No. III. pp. 1, 2. f Ibid, pp. .3, 4. + Ibid.

10
argument ; we opposed every change because it was
change ; and when we were apparently urged into
an opposite course by our Erasmus, who seemed
at one time like a faithless brother, we resisted
his importunity, because we formed of him the
opinion which you have expressed concerning your
own bishops, when you say, in an address to your
brethren, " Should you see that our fathers the
" bishops seem to countenance alterations, petition
" still. Petition them ; they will thank you for
" such a proceeding. They do not wish these alte-
" rations."* We formed the same estimate of the
insincerity and weakness of our Erasmus ; but by
not yielding to his infirmities, we rescued him from
himself and the band of innovators.
" This unsettling of the mind," as you assert,
" is a frightful thing, both to ourselves, and more
" so to our flocks. They have long regarded the
" Prayer-Book with reverence, as the stay of their
" faith and devotion. The weaker sort it will make
" sceptical, the better it will offend and pain."-j"
Yes, beloved friends, such were the fruits produced ;
and such must always be the result when vain men
conceive themselves to be wise above the Church,
and presume to judge for themselves of the rituals
and observances which the Church has provided
for them, " as the stay of their faith and devotion."
There are two circumstances, brethren, which
lead us to discern how highly we should appreciate
your wisdom and firmness in discountenancing
every innovation. In the first place, your conduct
* Tract No. III. f Ibid.

11
in this respect evinces a sobriety superior to what
you could have imbibed from that communion,
of which the present circumstances of your
country have made you, almost unavoidably, mem
bers. We have read in one of the documents of
that communion a statement which has always
excited our surprise. — " It hath been the wisdom
" of the Church of England, ever since the first
" compiling of her public Liturgy, to keep the mean
" between the two extremes, of too much stiffness
" in refusing, and of too much easiness in admitting
" any variation from it."* Assuredly this was not
advisedly written. This imaginary mean can never
be discovered. Again, the same document asserts,
that " it is but reasonable that, upon weighty and
" important considerations, according to the various
" exigency of times and occasions, such changes
" and alterations should be made therein as to those
" that are in place of authority should from time
" to time seem either necessary or expedient."
You deserve the more credit for not giving in to
this ; because you manifestly had this very docu
ment and the practice of your communion in view,
when you introduced an opponent of your better
principles, as observing, " that changes have for-
" merly been made in the services without leading
" to the issue predicted, and now, therefore, they
" may be safely made again," Your reply,
however, is triumphant, that — " waiving all other
" remarks in answer to this argument, is not this
* Preface to the Boole of Comraon Prayer.

12
"enough, viz. that there is peril?"* Assuredly
there is ; and you were right on this occasion to
waive the other arguments which we perceive were
in your mind, namely, that the changes referred to
were decidedly for the worse ; for they removed the
services still more frora the^ ancient and Catholic
ritual. Your dissatisfaction indeed with this result, and
consequently with the present condition of your
services, is the second circumstance to which we
alluded, when we said that we could not adequately
appreciate your wisdom in resisting the principle of
innovation. You perceive how little selfish we are
when we admit that changes should not be risked,
even for the purpose of producing a greater con
formity to ourselves. You cannot be certain that
those in authority would consent to those alterations
which you would regard as improvements ; and you
must not be hasty in urging them too far. Your
intimations, however, are deeply important, and we
fully sympathize with your feelings. Hard-hearted
indeed should we be if we did not feel for you, when
you lament, concerning " the Absolution " of your
service, " that it is not strong enough ; that it is a
" mere declaration, not an announcement of pardon
" to those who have confe.ssed."t Oh what cruelty
was there in extinguishing the lights which could
catch the eye of death, — in removing from you the
authorised announcements which alone can give the
certainty of pardon ! The infidel will disregard this,
* Tract No, III. p. 4. f l^id. p. 2.

13
but you can distinguish and value the fulness of the
comfort. You have described it with the ardour
which can belong to the deepest sincerity alone : —
" When he lieth sick upon his bed, does not his
" Saviour make all his bed in his sickness, when his
" minister comes to him, to receive the confession of
" his sins, and to relieve his conscience ofthe weighty
" things which press it down ? "* From the inmost
recesses of our heart, beloved brother, we return the
sacred sigh you have breathed towards us — " Cum
talis sis, utinam noster esses.''
But why should we be surprised at your just
estimation of the blessings of absolution, and of all
the several benefits which a duly ordained ministry
can bestow ? In no respect are you far from the
perception of the truth which the Church has always
maintained in reference to such a ministry. Thus
you almost feel with us, that ordination is sacra
mental. " Ordination," you declare, " though it does
" not precisely come within our definition of a sacra-
" ment, is nevertheless a right partaking, in a high
" degree, of the sacramental character, and it is by
" reference to the proper sacraments that its nature
" can be most satisfactorily illustrated. "f We do
not blame you, beloved brethren, for its not coming
perfectly within your Church's definition of a sacra
ment ; but we feel convinced that, when opportunity
may serve, you will so alter the definition as to
increase the number of your sacraments.
We cannot but remark how closely all truths
* Tract No. XVII, p. 4, t Tract No. V. p, 10.

14
are connected together. A just perception of one
always leads the mind onwards to the perception of
others. Thus your view of ordination has advanced
you into a proper intelligence of the powers which
have been committed to the apostolical minis
try; of the reverence and prostration of soul with
which all are bound to receive them. You have
expressed this in language of which our purest
Fathers need not be ashamed. Thus you say, " The
" christian congregations of the present day, who sit
" at the feet of ministers duly ordained, have the same
" reason for reverencing in them the successors of
" the Apostles as the primitive churches of Ephesus
" and of Crete had for honouring in Timothy and in
" Titus the apostolical authority of him who had
" appointed them." As this is a claim involving
interests not confined to time, but extending them
selves to all eternity, it was right not to leave it
to a mere assertion, but to draw out the proofs
which, having satisfied your own minds, must
satisfy the minds of others. The argument has
indeed been luminously stated by you ; we trust it
will be successful. — " The Apostles, indeed, are dead
" .... in one sense they are alive ; I mean they
" did not leave the world without appointing persons
*' to take their place ; and these persons represent
" them, and may be considered, with reference to us
" (of the present day), as if they were apostles. When
" a man dies his son takes his property, and repre-
" sents him ; that is, in a manner, he still lives in
" the person of his son. Well, this explains how the
" Apostles may be said to be still among us ; they

15
" did not indeed leave their sons to succeed them as
" Apostles, but they left spiritual sons. But, it may
" be asked, are these spiritual sons of the Apostles
" still alive? No ; all this took place many hundred
" years ago. These sons and heirs of the Apostles
" died long since. But then they in turn did not
" leave the world without committing their sacred
" office to a fresh set of ministers, and they in turn
" to another, and so on even to this day. Thus the
" Apostles had, first, spiritual sons ; then spiritual
" grandsons ; then great grandsons ; and so on from
" one age to another down to the present time."*
Assuredly this train of argument will be felt by
all, who are not determined upon the total dis
location of society. If the inheritance of any pos
sessions is to be preserved, this inheritance will be
properly respected. But you go on to observe, —
" Again, it may be asked, who are at this time the
" successors and spiritual descendants of the Apo-
" sties ? I shall surprise some people by the answer
" I shall give, though it is very clear, and there is
" no doubt about it — the Bishops. They stand
" in the place of the Apostles. He that despises
" them despises the Aposties. If we knew them well
" we should love them for the many excellent graces
" they possess, — for their piety, loving-kindness, and
" other virtues. But we do not know them ; yet still,
" for all this, wj^may honour them as the ministers
" of Christ, without going so far as to consider their
" private worth ; and we may keep to their 'fellow-
* Tract No. X. p. 2.

16
"" ship, as we should to that of the Apostles. I say
" we may all thus honour them, even without know-
" ing them in private, because of their high oflSce ;
" for they have the mark of Christ's presence upon
" them, in that they witness for Christ, and suffer for
" him." We have cited this passage for the purpose
of marking, more strongly, our perfect approval.
You were right in carefully excluding the notion of
" private worth" as an element of the reverence with
which they should be received ; because this might
be confounded with ordinary respect to raerely indi
vidual merit, and would not imply a deference to
the authority of the Church as such. You have
expressed yourselves, indeed, in this respect with all
the fulness and perspicuity which we could possibly
desire. While we commend you, however, beloved
children, for the clearness with which you have
discovered truth to a certain extent, and the man
liness with which you have avowed it amidst the
scoffs of the infidels who surround you, we feel at
the same time that you yourselves would despise us
if we did not plainly set before you some points of
truth which, as yet, you have not as clearly distin
guished. Bear with us, beloved friends, for we mean
not to censure, but to instruct ; not to upbraid you for
your ignorance of just principles, but to point out to
you more fully the wholesome and legitimate conse
quences of these very principles which you your
selves have already embraced.
It would be impossible to extract from any Fathers
of the Catholic Church more precise and forcible

17
statements, than you have furnished, ofthe necessity
and the advantages of the Apostolical succession.
We shall direct, indeed, that your numerous tracts,
on this essential topic of faith, shall be trans
lated into the several languages of the nations still
faithful to our authority, and that they shall be used
as " Homilies," for the edification of our people.
But consider the subject a little more closely. We
cannot sufficiently commend the firmness with which
you maintain an act of faith towards the Church, in
language not merely clear, but happily expressive :
" This," you say, " is Faith, to look at things not as
" seen, but as unseen ; to be as sure that the Bishop
" is Christ's appointed representative, as if we
" actually saw upon his head a cloven tongue, like
" as of fire."*
And again : " The Bishops witness Christ in their
" very name, for he is the true Bishop of our souls,
" as St. Peter says. They witness Christ in their
" station; — there is but one Lord to save us, and
" there is but one Bishop in " each place."
Now set distinctly before your own view the im
portant and guiding principle which you have thus
luminously established. Wherever the Church of
Christ exists, a Bishop will be found there, deriving
his authority from the Apostles by distinct and un
disputed succession ; and there can be but one Bishop
in each place. The importance of this principle
cannot be too highly estimated, especially in any
country abounding, like England, with contending
* Tracts for the Tiraes, No, X, p. 3.
B

18
sects; for, as you have well observed to your country
men, " it greatly simplifies the difficulty of deciding
" between parties ; indeed it reduces our choice to
" an alternative between two — the Church established
" among us, and the Latin or Roman Catholic com-
" munion."* It is something for your country that the question
should be thus far simplified. But you go on to
observe — " Aud when we attain to this point, we shall
" soon see our way quite clear," We hope so most
truly ; because, till you have seen your way quite
clear, you cannot be in the enjoyment of a perfect
peace. Now we conceive that we can greatly assist
you, beloved brethren, in this stage of your argu
ment. The cause of your perplexity, as we glean it
from your writings, is this. — You have been led to
think, that the Church established by law amongst
you possesses duly consecrated Bishops, and that
the Roman communion does not. In both points we
anticipate but little difficulty in our anxious endea
vours to set you right ; for on what grounds do you
maintain that your Established Church possesses
Bishops? Because you think — " As to the fact of
" apostolical succession, every link in the chain is
" known, from St. Peter to our present metropoli
tans." f^ But surely you are aware of all the cir
cumstances of the Naff's-head consecration. This
must, at least, diminish confidence as to the con
tinuity of your links, and compel every reasonable
* Tracts for the Times. (Records of the Church, No. XXIV.)
t Tract No. VII. p. 2.

19
mind to doubt as to the reality of your succession.
Even a doubt on such a point is fatal to all the
claims of your Church.
But, in the next place, what reason have you to
doubt that the Roman communion does possess
Bishops in England ? You know and admit that we
had Bishops there formerly ; and, we would ask you,
when did we withdraw them ? Was the Church
dependent for its existence upon the passions of a
tyrant, or the caprices of a woman ? No ; you have
clearly and distinctly raised your voice against so
absurd and blasphemous a supposition. " Are we
" content to be accounted the mere creation of the
" State, as schoolmasters and teachers may be, or
" soldiers, or magistrates, or other public officers?
" Did the State meike us ? Can it unmake us ?
" Can it send out missionaries ? Can it arrange
" dioceses ? Surely all these are spiritual functions ;
" and laymen may as well set about preaching and
" consecrating the bread and wine, as assume
these."* You admit — " No one can say the British
" le2:islature is Christian." "f And you, therefore, in
dignantly reject the notion of its interference ! But,
we would ask of you, was Henry VIII. Christian?
What gave him any power over the Church ? Was
he enrolled in the apostolical succession ? Be con
sistent, brethren ; you justly make it a matter of
complaint that your " legislature has lately taken
" upon itself to remodel the dioceses of Ireland ; — a
" proceeding which involves the appointment of
* Tract No. II. f Ibid.
B 2

20
" certain Bishops over certain clergy, and of certain
" clergy under certain Bishops,"* and you strongly
recommend, " that the Irish Church should meet in
"synod, and protest herself against what has been
" done."* We shall feel it our pleasing duty to
receive her protest; but, in the mean time, consider
that if the State have no right, according to your
own confession, even to remodel dioceses, much less
can it have a right totally to extinguish them, and
to put an end to the jurisdiction which the Church
exercised within them.
We feel, therefore, that we are entitled, upon your
own principles, to assert that our Bishops have
never lost their authority in England ; and that we
are at full liberty, when we please it, to send over to
you faithful raen, deriving apostolical authority from
ourselves. If you still hesitate, however, (and we
know not how you can,) we shall terminate all your
hesitation by the following appeal to your own con
sciences and good sense.
You admit that we are a Bishop in our city of
Rome. You have no doubt concerning our aposto
lical succession ; and have no doubt, consequently,
that we are to be " reverenced as Christ's repre
sentative," as decidedly as if you " actually saw
upon our head a cloven tongue like as of fire." We
invite you, therefore, into our presence ; and while
we exercise our apostolic functions towards you,
you will, as in duty bound, submit implicitly to
our instructions. That, therefore, which we teach in
* Tract No. II.

21
Rome must be true, and our children will not, by
questioning its truth, make shipwreck of their own
faith and ofa good conscience. Now, dear children,
we appeal to yourselves. Is truth divided ? Can
that be false in England which is true in Rome ?
Is not the Catholic Church more extended than that
of which you profess to be members ? Is not that
which is true at Rome true in every quarter of the
Catholic world ; for have we not Bishops in every
clime ? Is it not far more probable that those whom
you call Bishops in England have failed in the point
of apostolical succession, than that there should be
two truths? We speak as unto wise men ; judge ye
what we say. The Apostles did not differ in doc
trine from each other, neither can those who are to
be received undoubtingly as the representatives of
the Apostles. You do not doubt that we and the
Catholic Bishops are " successors of the Apostles;"
and that all " have the same reason for reverencing
" us as the primitive churches of Ephesus and of
" Crete had for honouring in Timothy and in Titus
" the apostolical authority of him who had ap-
" pointed them." Would those primitive churches
have reverenced Titus or Timothy, if, leaning to
their own understanding, they had rejected their
instruction ? No, beloved children ; you will not
act worse than the infidel; — he rejects our in
struction because he presumptuously denies our
authority. You will not be so inconsistent as, while
you discard his principles, to adopt his practice !
We would urge you, dear children, to weigh this
argument well; and it will convince you that the

22
views which the Catholic Church has taken of your
Nag's-head ordination must be true. From the very
fact which you admit, — that we are the successors of
the Apostles, to be reverenced like them, you might
conclude that those who have assumed the office of
Bishops in England can have no claim to this autho
rity, because you cannot reverence us and them ;
but lest you might be perplexed, it was wisely
ordered that the falsehood of their consecration
should have been made known to all men by the
mode in which it took place.
Dear brethren, you have well and truly described
the source of all the evils which in later years have
perplexed the Church, and brought ruin upon so
many who might otherwise have remained undoubt
ingly in her peaceful bosom. — " At the Reformation
" the authority of the Church was discarded by the
" spirit then predominant among Protestants, and
" Scripture was considered as the sole document
" both for ascertaining and improving our faith.
" The question immediately arose, — ' Is this or that
" doctrine in Scripture?' and, in consequence, va-
" rious intellectual gifts, such as argumentative sub-
" tilty, critical acuraen, knowledge of the languages,
" rose into importance, and became the interpreters
" of Christian truth."*
Never have we seen the causes of all our evils
more clearlj' developed. You have traced the mi
series which have flowed in upon the world rom the
flood-gates ofthe Reformation, from their first origin
through all their successive stages. 1st, The
* Tract No. XLV. p. 1.

23
authority of the Church was discarded ; — 2d, It was
thought, as a necessary consequence, that men were
to learn the doctrines of Christianity from the Bible ;
and, 3dly, This led to the study of Hebrew and of
Greek, and raised into an undue and dangerous
importance those intellectual gifts which are the
bane of well-ordered society ; but for these vain
studies you might still have been included in the
unity of the faith ; but for these, men would not
have looked upon you with suspicion, as you pathe
tically coraplain in various passages of your tracts ;
they would have had no " misgivings, lest the doc-
" trines you have been advocating should lead to '
" Popery;"* for that which they call Popery would
have been universally acknowledged and unhesitat
ingly received as the Catholic truth. Popery in
deed ! O, how corrupted are the hearts and
imaginations of men when, contrary to the just prin
ciples of apostolical succession, which you have
advocated, a term of reproach is borrowed from
adhesion to us, the representative of the greatest
of the Apostles, — as if to maintain the unity of
the Church was matter of reproach ! And what
advantages have been gained by discarding the
authority of the Church? What has "critical
acumen, and the knowledge of the languages," con
ferred upon the natives of Christendom ? The
explanation perhaps of some " ambiguous word ;"
yet, after all, as you have justly remarked, " is it
" any great harm if it is misunderstood, and is it
" not very difficult to find any substitute for it in
* Tract No. XX. p. 1.

24
" harmony with the composition of the Creed?*
Truly the tastes of these men are as perverted as
their judgments. To their fancied acquirements,
in truth, they would even sacrifice all the graces
of antiquity. They conceive that no word should
be used unless it be understood of the people.
And yet, ii faith be retained, what great harm is
there if words be misunderstood ? For the sake of
securing merely imaginary advantages, — for the sake'
of indulging the pride of intellect, — "the idea of
united worship, with a view to which identity
of time and languagfe had been maintained in dif-
' ferent nations, was forgotten ;"t and your mis
guided Reformers, " conscious of the incongruity
" of primitive forms and modern feelings, undertook
" to construct a service more in accordance with the
" spirit of their age ; they adopted the English lan-
" guage ; they curtailed the already compressed
" ritual of the early Christians."
Deeply do we sympathise with the regret which
our beloved children have expressed for this pro
ceeding. Your words are not the cold calcu
lating expressions of truth and soberness; they
have evidently burst from the hearts of men who
are alive to all the sensibilities of poetry. " The
" Catholic ritual was a precious possession ; and
" if we who have escaped from Popery have lost not
" only the possession, but the sense of its value, itis
" a serious question whether we are not like men who
" recover from some grievous illness with the loss
" or injury of their sight or hearing; — whether we
* Tract No. III. p. 2. f Tract No. IX. p. 2,

25
" are not like the Jews returned from captivity,
" who could never find the rod of Aaron, or the ark
" of the covenant, which, indeed, had ever been
" hid from the world, but then was removed from
" the Temple itself."* It is true the world, by whom
you are surrounded, have lost their sight and hear
ing; but you, beloved children, retain both. Oh!
when you have returned to the temple, with what
joy will you behold the rod of Aaron and the ark
of the covenant still preserved in its mystic deposi
taries. With what delight will you behold the
splendour of our ritual ! What new sensations of
piety will throb within your bosoms as you prostrate
yourselves with reverence before our holy altar [
The ark of the covenant will be presented to your
view ; the real cross will offer itself to your vision ;
the relics of holy martyrs will animate your devo
tions ; nor will you be pained by the absence of
the prayer (which you say has been excluded from
the English ritual) " for the rest and peace of all
" those who have departed this life in God's faith
" and fear." You have justly remarked, that
" prayers for the dead " formed a portion of those
liturgies which have emanated from St. Peter, St.
James, St. Mark, and St. John ;f and when you join
with us in these devotions, you will feel a new
proof within you that the Church which has re
tained this office is alone worthy of your regard.
We anticipate that you will feel this joy from
the pleasure with which you have cited, for the
benefit of your readers, a description of such services
* Tract No. XXXIV. f Tract No. LXIII.

26
as we have retained, but which have been aban
doned by your Church.
" To begin with baptism— we are plunged in
" the water, &c. &c. After coming out of it, we
" taste a mixture of milk and honey, and for a
" whole week from that day we abstain from our
" daily bath. We sign our forehead with the cross
" whenever we set out and walk, go in or out, dress,
" gird on our sandals, bathe, eat, light our lamps,
" sit or lie down to rest — whatever we do. If you
" demand a scriptural rule for these and such-like
" observance,?, we can give you none ; all we say
" to you is, that tradition directs, usage sanctions,
" faith obeys."* And again, " Of those articles
" of doctrine and preaching which are in the cus-
" tody of the Church, some come to us in Scrip-
" ture itself, some are conveyed to us by a conti-
" nuous tradition in mystical depositaries. Both
" have equal claims on our devotion, and are
" received by all — at least by all who are in any
" respect Churchmen ; for, should we attempt to
" supersede the usages which are not enjoined in
" Scripture, as unimportant, we should do most
" serious injury to evangelical truth ; nay, reduce it to
" a bare name. To take an obvious instance ....
" Where does Scripture teach us to turn to the east
" in prayer? .... Moreover, we bless the water of
" baptism, and the oil for anointing .... After the
" example of Moses, the Apostles and Fathers who
" modelled the Churches, were accustomed to lodge
" their sacred doctrine in mystic forms, as being
* Tract No. XXXIV.

27
" secretly and silently conveyed  This is the rea-
" son why there is a tradition of observances inde-
" pendent of Scripture, lest doctrines, being exposed
" to the world, should be so familiar as to be
" despised."* You have doubtless placed before
your own view distinctly the solemn statements
of this luminous quotation : 1st, traditionary obser
vances and the truths of Scripture are of equal
authority ; 2dly, if these traditionary observances
were laid aside, evangelical truth would be reduced
to a mere name ; and 3dly, it is dangerous to expose
doctrines to the world, lest, by being made familiar,
they should be despised. These are the principles
which have ever guided the Catholic Church ; by
deviating from these, the nations of Europe have
fallen into anarchy and confusion ; and it is only by
zealous efforts, such as our children of tbe Univer
sity are now making for the restoration of those
principles, that peace and harmony and unity can
be reproduced.
We can perceive by various passages in your
tracts, as, indeed, we might have anticipated of
ourselves, that you are surrounded by persons who
are terrified by the notions of popery and priestcraft.
Under such circumstances, the most perfect prudence
is essential. On the whole, we greatly commend
your course of proceeding ; but we must take the
liberty of pointing out to our children some points
in which our parental and anxious observation have
discovered defects. We shall cite a paragraph for
the purpose of offering some remarks upon it.
* Tract, No. XXXIV.

28
" And now I would ask, in conclusion, where is
" the essential difference between the apostolic age
" and our own, as to the relation in which God's
" ministers and his people stand to each other ? I do
" not say that the ministers of his word in these
" days can feel so sure as the Apostles could, that
" in the commandments which they give they have
" the Spirit of God ; very far from it. But 1 do
" say, that neither can the people feel so sure as in
" those days of miraculous gifts that they have the
" Spirit of God with them, and thus the relation
" between the two parties remains unaltered."
Now, it will be said in reply by your adversaries,
that if the clergy and people were sure that no
divine influence accompanied ministerial labours,
the relation between them would be, not altered
merely, but annihilated. And in proportion as
either party doubts that there is such an influence
vouchsafed, he doubts the existence of the relation
for which you are contending. It is very true that
the relation between a tutor and his pupil may be
continued, even if it be supposed that the know
ledge of both parties were diminished, because the
requisite superiority in point of knowledge may be
still possessed by the tutor ; but the relation between
the duly ordained minister and his flock, is wholly
of a different kind ; it is built, not only on the
fact that the minister is assisted by divine coopera
tion, but on the full confidence in this fact by both
the parties.
You will consequently be taunted with having
said, that even in case the whole foundation of

29
the relation between the minister and his people is
suspected, or believed to have little reality in it,
still the idea of the relation should be maintained.
And this will be denominated priestcraft — a device
for the benefit of the clergy. You should carefully
guard against awakening such a suspicion, for you
will be denominated " blind leaders of the blind."
There is another feature in the paragraph ju.st
quoted, which we lament, but can scarcely
blame. You imply a doubt concerning the im
portant principle which, at other times, you have
maintained as firmly as we could desire, namely,
that duly ordained ministers of the present day are
to be received with the same reverence as was due
to Titus or Timothy. This doubt is intimated in
your admission, that you are far from being sure
that they have similar divine aid to that which was
conferred on the Apostles. This manifests weakness
of faith and' inconsistency. But we do not pronounce
censure on this account : considering the circum
stances of your country, we are more disposed to
praise you for what you have attained, than to judge
you concerning your deficiencies. But our beloved
children will suffer the word of exhortation, while
we shall point out, that you have been, both here
and in other places, on the verge of departure
from that truth which in many respects you have
zealously maintained.
We noticed that in one sentence you incidentally
introduced, without the necessary qualifying clauses,
" purity of doctrine," as constituting one mark of
the Catholic Church. It is very true that it is so.

30
But you should have expressed this by saying, the
Catholic Church has truth on its side. We must
first point out what the Catholic Church is, and then
maintain that what it teaches is true. You have
referred to that remarkable passage of the Apostle,
in which he states, that " the Church is the pillar
and ground ofthe truth," and you have most pro
perly passed over the heretical punctuation of this
passage as unworthy of notice.* This was right.
But you act inconsistently with all this, when you
make "purity of doctrine" a mark by which the
Church is to be discerned, for this is to suppose
that individuals are to decide what is pure doctrine.
Now manifestly it is the Church which is to decide
this ; your mode of statement would let in all the
evils of private judgment. That which the Church,
under the government of men deriving their autho
rity from the Apostles, declares to be true, all are
bound to receive as truth. If the doctrines of the
Church are received, only because they are judged
to be true by individual examination, this is to follow
merely the guidance of your own mind as heathens
may do. Faith in the Church, on the other hand, is
manifested by receiving what it teaches as truth,
because it teaches it. And consider, brethren, what
perplexity attends your principle. Suppose an
* Tract No. XI. p. 4. Note hy the Translator. — The following
is the heretical punctuation alluded to . — •
" That thou mayest know how thou oughtest to behave thyself
" in the house of God, which is the Church of the living God.
" The pillar and ground of the truth and without controversy
" great, is the mystery of godliness." — 1 Tim. iii. 15.

31
individual commences an examination of truth, with
the vain hope that he is capable of discerning it, he
will, as you must be aware, fall into most unwar
ranted opinions. These, however, he will regard as
true, and he will consider the adoption of these
opinions by any sect as so far a mark that that
sect constitutes the true Church. But, again, he
must see that the ministry of that Church have not,
and in most cases do not pretend to have, an
apostolic ministry. On the other hand, this essential
mark of the true Church will be found by him in
us, while the pride of reason, which led him
unhappily into the examination of truth, unbiassed
by our authority, has terminated in his adopting
opinions at variance with our teaching. Observe
instantly what perplexity arises ; his views of
doctrine will lead him into communion with one
body ; the fact of apostolical succession again
should compel him to join another. Such is the un
happy result of your inconsistent principles. But
what would you yourselves say to him in such a
case ? Surely this : — Unhappy man ! your views of
doctrine are the unauthorised results of your own
imagination. In these you may be mistaken; while
apostolical succession is a fact about which there
can be no mistake. You are bound, therefore, to
adhere to that communion which furnishes this
incontrovertible test ; and when you have once
joined this communion and adopted its instructions,
your perplexities will be ended, and peace be
restored to your now wretched mind. But why
not adopt with simplicity from the very first that

32
criterion to which you are ultimately driven ? No,
brethren, you cannot adhere to apostolical succes
sion, if, at the same time, you make private judg
ment a co-equal authority.
It is astonishing, indeed, how much heretics mis
take or misapprehend our teaching in this point.
They imagine that we point out many marks of a
true church. We do no such thing. We inculcate
that the true Catholic Church is that which acknow
ledges the successor of St. Peter, the chief Apostle,
as its head and guide. And the other points which
heretics represent us as stating to be marks of the
Church, are merely regarded by us as characteristics
which belong to it, and to it alone, and not as guides
by which it is to be discovered.
We think however, brethren, that your error is
not wilful, but merely the result of the prejudices by
which you are surrounded. Nor has this error
imprinted itself deeply on your minds ; on the con
trary, we feel confident that it will speedily dis
appear ; for we cannot but observe with the liveliest
pleasure that there are but a few passages in your
writings in which purity of doctrine is stated to be
a guide to the discovery of the Catholic Church ;
while, on the other hand, you have above twenty
long tracts to prove that Apostolical succession is its
essential and most important test.
And now, brethren, suffer from us once more
the word of exhortation. We regard you as mis
sionaries in a still benighted land. You have diffi
culties to combat, and you will have need to exert
the utmost caution and prudence in your proceed-

33
ings. We would urge you, therefore, to study
attentively, and to adopt for your own guidance the
instructions which we have ever given to those
faithful men whom we have employed to win over
others to the one true faith.
At present we shall only specify two points of
our instruction : —
In the first place, we have always urged them not
to expose their doctrines too openly to the public
view ; to be satisfied in the first instance that much
ignorance should remain, and only to press truth gra
dually ^s the minds of men seemed prepared for its
reception. These precautions we would urge upon
your attention, because we perceive, from many
portions of your tracts, that those around you have
some misgivings that you are attached to what they
call Popery. Do not awaken any such suspicions
by avoidable imprudence. Rather be satisfied with
a slow progress than run the risk of injuring the
work in which you are engaged. Let it be yours to
sow the seed, and those who shall be raised up after
you will water the plant. Knowing, for instance,
the feeling which exists amongst your heretical
countrymen, we cannot but think it imprudent that
you should have used language so open as that which
you have adopted, when you speak of duly ordained
ministers " as intrusted with the keys of heaven
" and hell, and with the awful and mysterious gift
" of making the bread and wine Christ's body and
" blood."* Again, you will awaken suspicion pre
maturely by your intimating, " that to administer the
* Tract, No. X, p. 4.
C

34
" Lord's Supper to the dying and insensible is not
" superstitious ;" as well as by your complaint, that
" a superstitious apprehension of resting in the
" sacraments, has, alas, infected a large mass of men
" in your communion."* This is a bad state of
things ; but you must be prudent in your censures.
Avoid plainness of declaration ; it will produce sus
picion and distrust of your teaching. In some
respects, indeed, you have acted with prudence as
far as this doctrine is concerned. Thus, while we
perceive with delight that you have always spoken
in your own persons in accordance with our sen
timents on this head ; you have, at the same time,
selected some tracts from early writers of your com
munion, in which our sentiments are impugned.
These old tracts will not be read with much attention,
compared at least with your own more lively produc
tions ; they can too be readily withdrawn when it
is expedient, for they are not a pledge of your
opinions as strong as your own writing. In the
meantime you may appeal to your republication of
them as a proof that you have not leagued your
selves with us.
Another piece of advice which we shall give to
you, (as we give it to all our Missionaries) is that
you should adopt every means to undermine the in
fluence of those, whose writings hold out no hope
that they may be won over to the true Church.
They are in truth dangerous men, and you should
represent them as such. Be not deceived by their
apparent amiability, by their virtuous conduct, or by
* Advertisement to the Second Volume of Tracts.

35
their extent of learning. These very circumstances
render them the men to be dreaded. Suffer not such
men to be the instructors of youth. Do not permit
them to occupy those places which public spirit alone
ought to make you anxious to occupy, even indepen
dently of any desire for your individual advancement.
If from having imbibed the spirit of the Reformers
they discard the authority of the Church, and ask on
every occasion, with prying curiosity, " Is this or
" that doctrine in Scripture?" — if they conceive that
" argumentation, subtilty, and critical acumen, and a
" knowledge of the languages," are the interpreters of
Christian truth, and not the Church — denounce them
at once as unsound in the faith, as heretics, as Soci
nians. Should they reply to you that their interpre
tation of Scripture agrees with your own, and that
they have explained the Scriptures so to prove that
they are not Socinians ; still, if they require that
every doctrine should be proved by Scripture ; — if
they hesitate to receive what the Church has adopted,
if they examine with scrupulosity the meaning of
expressions, which, as you have justly stated, there
can be no great harm in misunderstanding, — on this
account denounce them as Socinians, no matter
how they may interpret Scripture. And if you are
called upon to defend yourselves from the charge
of calumny, you have provided a defence in a
noble passage of your Tracts, which we can never
suflficiently admire ; — you can triumphantly appeal to
your own writings to prove, that you have always
maintained, on abstract grounds, even when you
were not assailing individuals, that the doctrine of

36
the Trinity is not explicitly revealed in Scripture ; and
therefore, that to rely on Scripture as the depository
of truth, must at least be an overt act to Socinianism.
We shall cite the passage we allude to, because we
delight in transcribing truth, and because we would
recommend our beloved children to have it engraven
on the doors of their houses as a public announce
ment of the orthodoxy of their faith, and the
righteousness of their conduct.
" 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 objec-
" tions which he urges against the Scripture argu-
" ment 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."* We cannot conclude without suggesting an im
portant caution with reference to our adversaries, to
which you do not appear to have been sufficiently
* Tract No. XLV. p. 5.

37
attentive. You have intimated your agreement with
them as to a matter which has served to render them
unpopular. This was unnecessary. You should
neither mix yourselves with their unpopularity, nor
so speak as to relieve them in any degree from it.
The passages of your Tracts to which I allude are
these. " In like manner, the words in Genesis ii.
" and the practice of the Apostles in the Acts, are
" quite warrant enough for the sanctification of
" the Lord's Day, even though the fourth command-
" ment were not binding on us."* And ano
ther passage : — " Again, while the observance of the
" Lord's Day was grounded upon the practice ofthe
" Apostles, it was somehow felt, that this proof was
" not strong enough to bind the mass of Protestants :
" and so the chief argument now in use is one
" drawn from the Jewish law, viz. the direct Scrip-
" ture command, contained in the fourth command-
" ment."-}" We are aware that this doctrine has
been put forward by the very men whom we have
least hope of conciliating, inasmuch as they con
stantly declare that it is a duty to ask in every point
— " Is this doctrine to be found in Scripture ?" Now,
if you intimate even indirectly, as in the passages
cited, that you suspect them to be right with regard
to the foundation upon which the observance of Sun
day rests, you may awaken a suspicion that they may
be right in other respects also. This will not only
bring these men into a repute especially dangerous
to the good cause, but is likely also to be attended
* Tract No. VIII. f Tract No. XLV.

38
with the danger of exciting a general spirit of inquiry ;
for if men begin to think that they have been wrong
on a single point, they will become inclined to exa
mine all otlier particulars of their system. You have
constantly spoken of " the bad tendencies of Pro
testantism ;" you should be cautious not to rouse
them into a greater activity. Rather seek to produce
a quietness of mind, an absence of investigation, by
such passages as the following, which indeed we
ourselves might have written. — " Surely I am more
" safe, more likely to come in for a share of these
" blessings, if, while in other things, I strive to do
" my duty without troubling myself to decide things
" which, in truth, are too hard for me, I continue a
" member of the (established) Church. By so doing,
" I follow the example of my forefathers, of my
" country, of holy martyrs before me, and rest my
" faith on the authority of those who are, by virtue
" of their office, successors of the Apostles ; whereas,
" in the other case, I must, on my own judgment,
" set aside all this weight of authority, and do that,
" which is as much as to say, that till within the last
" three hundred years the whole world has been in
" darkness, and that 1 can see clearer than all those
" great, and good, and pious, and learned persons,
" who have lived and died before me in this faith."*
This is perfect unexceptionable wisdom.
And now, beloved brethren, farewell. May you
long continue buming and shining lights amidst a
perverse generation, and be ye comforted amidst the
* Tract No. LI. p. 14.

39
troubles which may surround you ; for, persevere in
the righteous course you have adopted, and we
promise faithfully that, hereafter, when you come to
lie on the bed of sickness, we shall send to you a
minister of the One true Church " to receive the
" confession of your sins, and to relieve your con-
" science of the weighty things which shall press it
" down." Given under our hand in Rome.

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