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OCTOBER, 1844.


ART. I.-1. Narrative of Events connected with the publication of the 'Tracts for the Times,' with Reflections on existing Tendencies to Romanism, and on the present Duties and Prospects of Mem bers of the Church. By the Rev. WILLIAM PALMER, M.A. 8vo. Oxford: 1843.

2. The Holy Eucharist a Comfort to the Penitent. A Sermon preached before the University, in the Cathedral Church of Christ, in Oxford, on the Fourth Sunday after Easter. By the Rev. E. B. PUSEY, D.D., Regius Professor of Hebrew. 8vo. Oxford: 1843.

3. Dr Pusey and the University of Oxford: A Letter to the ViceChancellor of the University of Oxford. By the Rev. J. GARBETT, M.A. 8vo. London: 1843.

4. Some Remarks on the Sermon of the Rev. Dr Pusey, lately preached and published at Oxford. By SAMUEL LEE, D.D. Regius Professor of Hebrew in the University of Cambridge. 1843.

5. An Essay on the Miracles Recorded in the Ecclesiastical History of the Early Ages. By JOHN HENRY NEWMAN, B.D. 8vo. Oxford: 1843.

6. Chronica Jocelini de Brakelonda, de rebus gestis Samsoniss

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Abbatis Monasterii Sancti Edmundi. Nunc primum typis mandata, curante JOHANNE GAGE ROKEWODE. Londini. Sumptibus Societatis Camdenensis. 1840.-Monastic and Social Life in the Twelfth Century, as exemplified in the Chronicles of Jocelin of Brakelond. Translated, with Notes, and an Introduction. By J. E. Tomlins, Esq. 8vo. London: 1844. 7. The Lives of the English Saints.—1. The Life of St Stephen, Abbot, Founder of the Cistercian Order. 2. The Family of St Richard the Saxon:-3. St Augustine of Canterbury. 12mo. London: 1844.

8. Ancient Christianity, and the Doctrines of the Oxford Tracts for the Times. Supplement, (Part 9.) 8vo. London: 1844. 9. The Ideal of a Christian Church, considered in comparison with existing Practice; containing a Defence of certain Articles in the British Critic,' in Reply to Remarks in Mr Palmer's Narrative. By the Rev. W. G. WARD, M.A., Fellow of Baliol College, Oxford. London: 1844.

10. A Charge to the Clergy of Dublin and Glandelagh, delivered in June 1843. By RICHARD WHATELY, D.D., Archbishop of Dublin. To which is appended a Petition to the House of Lords, praying for a Church Government.


HERE seems abundant reason to conclude that that fair structure of Catholicism,' which the ecclesiastical architects of Oxford have been for some years so diligent in rearing, is in a condition of what is called instable equilibrium, Sundry symptoms of this have lately disclosed themselves, and justify the suspicion that, in resting it on tradition and antiquity, its builders have selected an unhappy foundation. The fabric already leans visibly from the perpendicular, and schismatical rents and fissures appear in it from top to bottom.

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Since we last called the attention of our readers to the curious phenomenon, popularly named Puseyism,' some important events have occurred in its history; on which, we trust, our readers will be neither surprised nor displeased at our venturing to offer some remarks-having already indicated our opinion, that the phenomenon itself is one of the most remarkable of modern times.

During the years 1842-43, symptoms of a more energetic reaction against the doctrines of the Oxford school had unequivocally manifested themselves. A considerable number of the Bishops, much to their honour, and, we will even add, with much magnanimity, considering the soothing flatteries and obsequious

professions of obedience, of which the 'Tracts' were full, expressed themselves with various degrees of severity against its characteristic doctrines-with undisguised alarm at its obvious tendencies. Simultaneously with their Charges and Sermons, appeared a number of very valuable publications from the pens of private authors; while, at the same time, the periodical press opened a fiercer, and, in some instances, unexpected fire. A few weeks after our own, not very brief, observations on the subject, an article of equal length appeared in a great southern contemporary,* in which the spirit of the Oxford school was denounced as essentially Romanist, and not a few of its most cherished symbols and ceremonies (recovered from Catholic antiquity,' with so much zeal and assiduity) profanely designated— 'fooleries!'

But these attacks from without were contemporaneous with yet more fatal signs of disunion from within. It was a more easy task to originate the movement, than to control it. Those tendencies, which were not obscurely indicated to every man of moderate sagacity, even in its earlier stages-which Protestants proclaimed with dread, and Romanists hailed with triumph, and which were denied by none but those who had an interest in denying them-came gradually into fuller play. soon appeared that, in this, as in other cases, pretensions to Catholic unity' were not incompatible with the widest diversities of opinion; and that the amplest scope was unhappily permitted to the exercise of private judgment, in determining what is that only system of Catholic truth-which always and for ever excludes it!


All this is strikingly illustrated in the curious 'Narrative' of Mr Palmer, himself one of the originators of the Oxford movement. He shows that, even during the publication of the Tracts,' there were some of their advocates who were very uneasy at the successive developments' of Catholic doctrine; who felt qualms and fears which they scarcely managed to suppress, and preached lessons of moderation which were never listened to. But these developments' were far outdone by those which afterwards appeared in the British Critic, and which at length compelled the long-enduring Mr Palmer to break silence. That Journal, as the perpetual advocate of the Tractarians, when their memorable series was suppressed-as partly supported by some of the original writers of the Tracts-and as having received, for some of its greatest extravagances, the appropriate thanks and plaudits of

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* Quarterly Review, May 1843.

Mr Newman himself, may be considered to have been a sort of quarterly continuation of these Tracts. It, too, is now defunct, having expired last Christmas; but not until it had purged itself from the very last dregs and feculence of Protestantism, and prepared itself to depart in an overpowering odour' of Catholic sanctity. Of its very last Number but one, the principal Romanist Periodical in these realms had politely said- We may say that ❝ for some time past we have read the British Critic with great in'terest; to which we may add, as Catholics, that our pleasure in 'perusing it has increased in each successive Number; but the one now before us surpasses all its predecessors, not in the proportion 'observable between any former ones, but in such a degree as almost to defy any comparison whatever.'* Admirable dialecticians must they have been on behalf of the Church of England, who could extort such praises even from her very enemies; and thrice candid the enemies who could thus award them! Behold how good and how pleasant it is for brethren to dwell together in unity!'

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In defence of the statements of the British Critic, and in opposition to Mr Palmer's Pamphlet, Mr Ward (for some time, we believe, the Editor of that periodical, and author of the greater part of the obnoxious articles) has recently published a volume, which may be considered the latest development' of all. His conduct offers a practical exemplification of the principles of the Tracts,' of the most odious kind, and justifies the worst fears that were ever expressed or entertained of their tendency.

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The extent to which he carries his principles of subscription may be estimated, when we mention that, amongst other things, he explains away the natural sense of the Twelfth Article, and subscribes it in a non-natural sense!'we are quite certain he does it in a non-moral sense;'† and that he understands the Nineteenth Article, which declares that the Roman church hath erred in matters of faith, to mean-not that the Roman church hath erred in matters of faith, but that some individual members of it have departed more or less from the faith! But the fol

*Dublin Review, September 1843, p. 114.

t Our Twelfth Article is as plain as words can make it on the evangelical side (observe, in particular, the word necessarily :) of course I think its natural meaning may be explained away, for I subscribe it myself in a non-natural sense.'-P. 593.

It has been considered by some that subscription to our Nineteenth Article requires the formation and expression of an opinion, that the formal doctrine of the Roman church is erroneous in some particulars;

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