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this on my reader's mind. What has made this movement so mischievous, is not the particular direction it has taken. No man is less disposed than I am to underrate the evils or the errors of Popery. But I believe, that we deceive ourselves, when we suffer the Romanizings of this party to divert our attention from the origin and source (as it has happened) of their Romanizings. For, from the year 1828, when Dr. Pusey came forward to charge the late Mr. Rose with abandoning the fundamental principles of Protestantism, and derogating from the independence and inherent power of the Word of God, down to 1845, when his principles have developed themselves into an undisguised advocacy and propagation of Jesuitism,-it was the loose method this party adopted of interpreting—or, rather, of explaining away—the Holy Scriptures, and the defective notions of the value and sacredness of truth they have from the beginning manifested, and which lie at the root of all such spiritual and allegorical interpretations,—this it was, which constituted the real evil and danger of the movement. This it was, which gave the party an inherent determination to error of some sort or other. This it was which infected all their views of theology, urged them downwards from one stage of error to another, and made them,—all along, and at every period of their unhappy career,—whether as commentators, as dogmatic divines, as ecclesiastical historians, or as parish priests,—the unsafe guides which the church has by too painful an experience proved them to have been.
Besides the necessity of exposing these false principles, for the sake of such as may still be in danger of being misled by those of the party who have not yet left the Church,—the chief reason for discussing the character of this movement must be, to lead men to regard it, as an illustration and a warning, (as it really is) of the danger of the false principles themselves. For whatever becomes of this movementloose methods of interpreting Scripture, and loose notions of truth and falsehood can never be otherwise than mischievous to the Church. Nor is the Church ever likely to be wholly secure against the dangers arising from these sources, so long as weak and vain and restless men,—so long as men fonder of poetry than of fact, shall be found within her pale. A most instructive warning, indeed, has this movement given us, of the fatal consequences of trifling with truth ; and for this reason alone, it appeared likely to be of some service to the Church hereafter to have that warning put on record.
There is no security—there can be none,-no protection whatever, against heresy of any sort or degree, in any Church where the figurative, and spiritual, and mystical, and allegorical modes of explaining away the inspired volume find toleration. Be it the School of Origen,-or the School of Meditation, -or the Prophetical School, with its year-day hypo-, thesis to evade the grammatical meaning of the text, -whether the tendency be to Romanism or Mysticism, to Presbyterianism or Neologianism—the principle of interpretation is the same;—and the same want of reverence for truth,-gloss it over as men will
-lies at the root and foundation of the principle, into whatever form of error the principle may be developed. This is a permanent danger. And the exhibition of the consequences of surrendering one's judgment to such a principle, is that which seems to me to give its chief value to any investigation of the system and movement of which Mr. Newman and Dr. Pusey are the exponents.
And, be it remembered, that though Mr. Newman has become a Romanist, and Mr. Oakeley has followed the example of his leader, Dr. Pusey still remains ;- and since Mr. Newman has left the Church, Dr. Pusey, as his friends have informed the public, (and his conduct abundantly confirms the information) has put himself forward as the leader of the party. Under such circumstances, it seems a plain duty, to give the public an opportunity of judging of the nature of the system which Dr. Pusey is now endeavouring to propagate amongst us; and it is believed, that abundant materials for forming such a judgment will be found in these volumes. How far Dr. Pusey may or may not have connected himself with the Jesuits in this country, I know not.
But of this I am certain, that a very moderate acquaintance with the doctrine, morals, and discipline of the Jesuits, and of the methods by which they contrive to entrap young people into their society, will convince any one who reads the works lately published by Dr. Pusey, that—whatever may be his ulterior object—he is now endeavouring, not merely to Romanize the Church, but to propagate Jesuitism, in its worst and most mischievous form, among the young and inexperienced of both sexes in this country. It is melancholy to be obliged to bring proofs of such a charge. But if men choose to engage in such pernicious projects, it becomes a duty to give warning of their proceedings. The charge and the proofs are now laid before the public. The evil still exists. The danger is still imminent. The scheme is not abandoned—far from it. The reins have fallen from Mr. Newman's hands indeed;
-rather he has resigned them to Dr. Pusey—and Dr. Pusey seems determined to persevere in his career, until he has impregnated the Church with Jesuitical principles, and has laid the foundation of such a schism as even Mr. Newman's influence and example have failed to effect.
While such schemes, therefore, are on foot, it seems a duty to call attention to the proceedings of those engaged in them, and with this object these volumes have been prepared for publication.
Some, perhaps, are still disposed to give credence
to specious generalities and plausible professions of attachment to the Church, which appear to say a vast deal—but which, when those who make them shall have proceeded to secession, we shall be told contain nothing they need to retract. If any such charitable persons should happen to open these volumes, I shall beg their serious consideration of the matter here laid before them. The great body of the clergy in both countries, are not likely to have their principles shaken. For the young and inexperienced the warning may be more needful. Would that I might have reason to hope, that any who have already been beguiled into the paths of error, may be led by anything I have written, to pause—to consider what the end of such courses must be and to retrace their steps before it be too late.
In conclusion, let me commend to the attention of my readers, the following observations of Bacon,-in his “ Advertisement, touching the Controversies of the Church of England,”—descriptive of a state of things in so many particulars similar to the present.
“ The Church never wanteth a kind of persons which love the salutation of Rabbi, Master; not in ceremony, or compliment, but in an inward authority, which they seek over men's minds, in drawing them to depend upon their opinions, and to seek knowledge at their lips. These men are the true successors of Diotrephes the lover of pre-eminence; and not, Lord Bishops. Such spirits do light upon