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shall expose all the subtleties, and refute all the sophisms of that versatile periodical, which reminds us just as much of Saladin's dexterity in dividing the floating veil, as Mr. Goode can remind the Reviewer of Richard's ponderous battle-axe, which crushed whatever it fell upon; or, if the critic so pleases, of the "millstones and land-marks of the Homeric heroes."

"Such, then, are the sentiments of the principal Divines to whom Mr. Keble has referred, as supporting his views of tradition; sentiments expressed in many cases, as we have seen, in the very works from which Mr. Keble has taken his extracts.

"Mr. Newman is in precisely the same situation with Mr. Keble in this respect. Having interspersed in his Lectures several quotations from Taylor, Stillingfleet, Waterland, and Van Mildert, and applied them to the support of his views, he draws the conclusion that his view of Catholic tradition' is received from, and maintained by our great divines;' and very coolly adds, "If it could be proved contrary to anything they have elsewhere maintained, this would be to accuse them of inconsistency, which I leave to our enemies to do.'-(p. 318.) Now if, as this sentence seems to insinuate, Mr. Newman was conscious that they had elsewhere maintained views contrary to his, it would not only have been but fair in him to have stated as much, but have afforded sufficient ground for doubt, whether he had not misinterpreted those views in the passage he has quoted. Their statements, when taken as a whole, are perfectly self-consistent; and I am not at all fearful of being reckoned their enemy, for having shewn them to be opponents of the system under review.

"Am I, then, speaking too strongly, when I say that the Tractators, instead of boasting any longer of the support to be found for their system in the works of our most learned and able Divines, are bound to explain how it is that they have been so far misled as ever to make such a claim? I am far from asserting that there has been any intentional misrepresentation of the views of those quoted; much allowance is to be made for a prejudiced eye, and for imperfect information; but that they have been misrepresented is, Í suppose, placed beyond contradiction, by the extracts which have just been given. In whatever way, then, we may be enabled to account for it, certain it is that truth has been sacrificed; and the authority of great names pleaded in behalf of a system in no respect entitled to such protection. Nor is it possible to acquit those who had the means of information open to them, of culpable neglect in not ascertaining the real state of the case, as a matter of such importance, before they made use of the names of our most learned and esteemed Divines as supporters of doctrines which they have expressly repudiated."-(Vol. ii. pp. 801, 802.)

Such are the terms in which Mr. Goode has taken leave of the Tractarian party, at the close of these massive and elaborate volumes-this "most ponderous mass of strictures upon the Tracts for the Times," which, in the judgment of the British Critic, is like a mill-stone or land-mark heaved by a Homeric hero, and assuredly has, in one respect, fully justified the comparison-it has laid the Hector of the party prostrate, and so he must remain, until some friendly ally interpose the protecting ægis, or bear him away from the field of strife. We have been able indeed to present our readers with but a very partial and superficial view of what Mr. Goode has accomplished; but we may arrange something

FEB. 1842.

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like a summary of it under three heads :-He has proved the Tractators to be unscriptural, and therefore uncatholic in their dogmas;to be but feebly and indistinctly supported even by those very fallible persons called the Fathers, whose names they string together in a kind of auctioneering catalogue, which they term a "Catena," but who have, with scarcely an exception, spoken yet more copiously and more clearly on the opposite side of the question;*—and, lastly, in the only portion of the work of which our limits have permitted us to give any thing like an analysis, that their notions of "patristical tradition," "Catholic consent," &c., so far from being recognized or supported, are expressly repudiated by the more eminent names among Anglican Divines since the Reformation. One thing alone is wanting to the victory which must attend Mr. Goode in this field of controversy, and that is, that his volume should be read-not perhaps right through, from beginning to end, which is almost too herculean a task for any but a Reviewerbut divisim if not conjunctim; in fact, we scarcely know an argument which has been used by the Tractators (of whose poison we have, in the line of our duty, taken quite enough to test the strength of our constitution) to which an answer might not be found by consulting Mr. Goode's index; and scarcely a name of any note, either among the Fathers of the first five centuries, or the lights of the English Church, whose real sentiments, on the points at issue, might not be gathered from the very copious list of the former, and the equally extensive array of the latter, which that index contains. We earnestly hope, that whether by republication in numbers, or by abridgment of the leading arguments, steps will be taken to bring this invaluable work into general circulation. Others, it will be seen from our former volume, have written cogently, powerfully, and convincingly, on the topics in dispute between the Traditionists and the Scripturists; but to Mr. Goode belongs the singular and special merit of having met and foiled the apostles of error on the vantage-ground chosen by themselves, and with the weapons which they themselves had forged. "Mr. Goode," the Reviewer says, "to do him justice, appears very learned in the Tracts for the Times, and in some of the articles which have appeared in this Review." Mr. Goode we reply, " to do him justice," not only appears, but is, so learned in the most profound among the ancient Fathers, and the most eminent of our Anglican Divines, as to have convicted the Tractators of a fraud upon the one, and a libel upon the other-and if his name goes down to posterity, as we nothing doubt it will, he will not be known only as the

We hope, in a succeeding number, to present our readers with a portion of the evidence adduced by Mr. Goode on this point also.

"Author of several publications against Dissenters, and some Tracts on Church-rates," but as the learned and triumphant refuter of one of the most noxious heresies which ever threatened the stability of the Anglican Church, by undermining the rock on which it is built, the Word of God, and teaching for doctrines the traditions of men! He will be known in the annals of controversy as a more than Homeric hero, who heaved his "mill-stone or landmark" with such force and skill as to scatter the whole phalanx of Oxford Tractators, and drive the "British Critic" to seek a poor compensation for the blows inflicted by Ajax, in the gibings and jeerings of the foul-mouthed and brazen-faced Thersites !

We cannot, however, express the obligation of the Church, and of the country, whose safeguard and ornament she is, to Mr. Goode, without using other language and other comparisons than those of our sophistical and splenetic contemporary. To an almost superhuman effort of elaborate research this author has united a spirit of candour and of charity which his opponents would do well to imitate; and while the conviction of their disingenuousness extorts from him the reluctant condemnation of their acts, he yet goes to the utmost possible extent in crediting them with good intentions. That he will meet with any better return at their hand than a double measure of that superciliousness which they deal out to all who differ from them, Bishops as well as Presbyters, we do not expect; but he will find a far worthier reward than they could give, in the approving suffrages of all those who hear the Church because she speaks the language of Scripture, and who by the study of Scripture are confirmed in their attachment to the Church. Anglicans of the genuine stamp, who understand our articles, our liturgy, our homilies, according to the plain, literal, grammatical meaning of the words, will be thankful to the man who, at a stupendous expenditure of time and labour, has enabled them to investigate for themselves the testimony of ancient Fathers and of modern Divines, a "great cloud of witnesses," all combining to establish the fundamental principle of their Church ;-that there is no other instrument of Christian teaching, no other rule of faith which teaches doctrines necessary to be believed, no other rule of practice which commands things essential to be performed, than the WRITTEN WORD OF GOD; which to know is wisdom unto salvation; which to obey is to be free indeed!

FIVE SERMONS, preached before the University of Cambridge: To which is added, a Plan for a Systematic Study of Theology by Candidates for Holy Orders. By the Rev. J. HILDYARD, M.A., Fellow and Tutor of Christ's College. Cambridge: Deighton. 1841.

THE OBLIGATION OF THE UNIVERSITY TO PROVIDE FOR THE PROFESSIONAL EDUCATION OF ITS MEMBERS INTENDED FOR HOLY ORDERS. By the Rev. J. HILDYARD. London: Rivingtons. 1841.

THE subject of clerical education at the Universities has of late deservedly attracted much attention, and several efforts have been made to introduce some practical measures for securing a higher standard of theological attainment among the candidates for the ministry of the Church. The difficulties, however, which arise, when the object is seriously and calmly viewed, are almost equal to its importance. The nature of theology is so widely different from that of human sciences, that the most perfect machinery may prove almost useless, for securing either sound doctrine, or that living devotedness of heart, without which all other attainments and qualifications are profitless and vain. Another difficulty is, how to secure teachers duly qualified for so arduous a task; and who shall combine deep piety and solid learning, with an honest and conscientious adherence to the Articles and Formularies of our national Church. Recent events have shown that there is more reason for caution on this head, than, before the publication of Tract 90, simple and unsuspecting minds could readily have supposed. And further, it is not easy to ingraft a separate theological course on the present University-system, without either seriously curtailing the existing course of preparatory education, or so prolonging the time and increasing the expense of the whole course, as to contract the supply of clergy, already too narrow for the pressing wants of the Church. Lastly, whether the additional course of study be compulsory or optional, difficulties present themselves in either case. If compulsory, it can scarcely fail to become technical, dry, and heartless; and what can be more unseemly, or practically more injurious, than such a constrained and heartless study of the noblest and holiest truths which can occupy the human mind? If voluntary and optional, it may be thought to differ very slightly from the present system, in which each student follows mainly his own discretion.

These difficulties are great, but not perhaps insurmountable ; and the vast importance of a higher standard of instruction for the future pastors of Christ's flock must outweigh them all, in the minds of those who have reflected seriously on the present aspect of the times, and the existing state of University-education. Some practical suggestions, well deserving the notice of the heads of the Church, will be found in our Review for September. We shall content ourselves now, taking occasion from Mr. Hildyard's Sermons, with offering a few remarks on the measures which seem most easy of adoption, and most adapted to be practically useful.

First, we conceive that any fresh measures, to ensure their practical adoption, should not be made to involve, as a necessary element, the change or contraction of the present course of study. Such a change may be afterwards found desirable, for its own sake, or on other grounds; but it seems far better not to embarrass the question at first with this extraneous element. We should rather ingraft our additions on the present stock, and when experience has tested the combined system, the University would be able, with more confidence, to decide on the proposal of abridging, by one or more terms, the time of preparatory study.

Next, it is clear, in our humble opinion, that a course simply compulsory would be, on several grounds, practically injurious. The academical restrictions on the entrance to the sacred ministry, however desirable for the Church as an Establishment, are perhaps already more narrow than suits its catholic character as the ordinance of Christ. A compulsory course of theology superadded would make them narrower still, and could not fail, without some counteracting facilities, to embarrass the Church with a supply of clergy, even more deficient than it is now. Nor do we think that such a constrained pursuit of theology is likely to secure its direct purpose, or to promote a free, hearty, and generous delight in the great and noble work of the Christian ministry. Another evil, in our opinion, will be, that the discretionary power of the Bishops will be further contracted, and a more artificial and mechanical tone be given to the sacred work of ordination.

In the third place, it seems plainly desirable that a spirit for theological study should be encouraged simultaneously among the general body of students, and among those who have already come to a fixed design of entering the Christian ministry. The general tone ought to be raised, if the specific measures for clerical instruction are to have a beneficent and salutary effect. Too broad a line of demarcation between the clergy and the laity is, in almost every case, schismatical and pernicious, and breeds the worst superstitions; is the fruitful parent of ignorance in the laity, and

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