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fortune of her connection with the Warden, to a special interposition of Divine Providence. She might have found a man equally pious, equally sound as a theologian and scholar, and equally enthusiastic in the cause of education, but it was a rare and fortunate occurrence to find all these qualifications combined with practical experience in one individual.

While Mr Wordsworth was Second Master of Winchester School, the boys on the foundation were entirely under his care; and so efficiently did he discharge the duties, that the Head Master did not even consider his own superintendence necessary; and he is himself, at all times, most ready to acknowledge, how much of its present fame that Institution owes to the indefatigable exertions of his former colleague. Mr Wordsworth felt, that the leading object of the pious Founder was, by a careful moral and religious culture, to train up successive generations of Christian Gentlemen. He, therefore, strove to impress them with a sense of the ever present Deity, spying out all their ways, and noting for judgment all their conduct, and to make them sensible of the privileges which they enjoyed, and the duties which they owed. He was the first to introduce among them the habit of private prayer. On this subject there is a touching address to the prefects in the first volume* of Christian Boyhood at a Public School,' which, with the whole work, we strongly recommend to all who are interested in this momentous subject. They will there see the untiring industry with which he pursued his main object-to lay the foundations of true religion broad and deep in the heart and affections of all his pupils; and sure we are, that those who read these sermons and lectures with attention, would gladly commit their sons to the care of the author, in the full confidence, that under the Divine blessing, they would receive them again from this educational establishment, as much distinguished by the graces of the Christian character, as by classical and scholastic attainments.


It is difficult to say what people mean, when they designate a class of views by my name. Since these are no peculiar doctrines,

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but it is rather a temper of mind which is so designated, it will vary according to the individual who uses it. Generally speaking, what is so designated may be reduced under the following heads, and what people mean to blame is, what to them appears an excess in them :1st, High notions of the two Sacraments.

2d, High estimate of Episcopacy as God's ordinance.

3d, High estimate of the visible Church, as the body wherein we are made and continue the members of Christ.

4th, Regard to Ordinances, as directing our devotions and disciplining us, such as daily Public Prayer, Fasts, and Feasts.

5th, Regard for the visible part of Devotion, such as the decorations of the House of GOD, which act insensibly on the mind.

6th, Reverence for, and deference to the Ancient Church, of which our own Church is looked upon as the representative by us, and by whose views and doctrines we interpret our own Church, when our meaning is questioned or doubtful; in a word, reference to the Ancient Church instead of to the Reformers, as the ultimate expounders of the meaning of the Church.

But while these differences are of degree only, there is a broad line of difference between the views so designated (Puseyism), and the system of Calvin, which has been partially adopted in our Church, though it is held for the most part by conscientious and earnestminded persons. Such points are,

The one

1st, What are the essential doctrines of saving faith? say, those contained in the Creeds, especially what relates to the Holy Trinity. The others (Calvinists), the belief in justification by faith only.

2d, The belief in an universal judgment of both good and bad according to their works.

3d, The necessity of continued repentance for past sins.

4th, The intrinsic acceptableness of good works, especially of deeds of charity, sprinkled with the Blood of Christ, is acceptable through Him for the effacing of past sins.

5th, The means whereby a man having been justified remains so. The one (the Calvinist) would say,-By renouncing his own works, and trusting to Christ alone. The other,-By striving to keep GOD'S commands by the grace of Christ, trusting to Him for strength to do what is pleasing to God, and pardon for what is displeasing, and those bestowed through the Holy Eucharist as that which chiefly unites them to their Lord,

6th, The Sacraments in this (the Calvinistic system) as signs only of grace given independently of them. By our Church, as the very means by which we are incorporated in Christ, and subsequently have this life infused into us.

7th, The Authenticity of the Universal Church as the channel of truth to us. The one (our Church) thinks what the Universal Church has declared to be matters of faith (as the creeds), is to be received antecedently and independently of what they themselves see to be true. The others, that a person is bound to believe nothing, but what he himself sees to be contained in the Holy Scriptures.

I am, however, more and more convinced, that there is less difference between right-minded persons on both sides than these often suppose; that differences which seem considerable, are really so only in the way of stating them; that people, who would express themselves, and think each other's mode of expressing themselves very faulty, mean the same truth under different modes of expression. E. B. PUSEY.



OUR Church, on this festival of the first Bishop of Alexandria, directs our prayers for unity. Many professing Christianity in these days look even with satisfaction on the divided and disunited state of Christians. Yet surely a real Bible Christianity would lead men to pray, and to seek to be one, as God and his Son are one, that the world may believe in the mission of Christ.' When we see the miserable trifles on which the various Christian sects differ one from the other, it must become matter of serious inquiry, whether that system can be right which leads to such an infinitesimal series of divergences. We all appeal to Scripture, but the real hinge of our controversy one with the other, turns not on the words of Scripture, but on its meaning. Our safety, from being like children carried away with every blast of vain doctrine,' is therefore not our possession of the Scriptures, but of the right interpretation of the Scriptures. Upon what principle, then, do we believe that the Church interprets Scripture aright ?—that the Quaker errs in his rejection of the sacraments?

-the Anabaptist in his denial of baptism to infants?-the whole array of Protestant sects in their rebellion against Bishops? Is it on no better principle than that we think Scripture means so and so? Far otherwise. The principle upon which we interpret Scripture is the rule of Catholic tradition. Whereinsoever we find that all Christians have agreed as to the meaning of Scripture, to that we firmly cleave. No other principle than this can save Christians from being tossed to and fro by the sleight and craft of men. They who oppose the traditions of the Church universal as to the meaning of Scripture, are most manifestly led and guided by the traditions of Calvin, Luther, or Wesley. Be not deceived, O sectary! while you vehemently reject the traditions of the Ancient Fathers, you are hoodwinked by the new-fangled dreams of some modern prophet. While you abandon the doctrines of eighteen hundred years, you follow those of three hundred -while you repudiate those of universal Councils, you ally yourself to those of individual Churches or persons. And remember, that we, by leave of this same principle, oppose not only Calvinistic innovations, but also Popish.

For example, we refuse extemporaneous modes of public prayers, as well as the saying them in a language not understanded of the people, not merely on certain rational grounds of praying with the understanding, but also because such practices are hostile to pure Catholic


We, in like manner, mislike those systems of Christianity which cast off the authority of Bishops, as well as that which elevates the Bishop of Rome above all others, not solely because it seems to us unscriptural to deny the power given by Christ to his Apostles and their successors, or that power was given equally to all the Apostles and their successors, but because the Catholic Church has equally vindicated the rights of Bishops both against Calvinistic and Hildebrandine theories. We commend these considerations respectfully to our separated brethren, and beg them not to confound Catholic tradition, the only safeguard of Christian unity, with the traditions of a particular Church, such as the English or Roman, and to hold it for an infallible truth, that if these peculiar characteristics tally not with what has every where, always, and by all,' been received, we ought most readily to abandon them.


'On account of the great things that our Lord has done in this week the faithful redouble their attention; some augmenting their fast, others prolonging their vigils, multiplying their alms, occupying themselves with good works and the practices of piety, to testify to God their gratitude for the great blessings He has deigned to grant us.'-S. JOHN CHRYSOSTOM.

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ON Palm Sunday join in thy heart the multitudes accompanying the lowly Saviour to the city of David. Join thy shouts to theirs as they cry Hosanna, yet with a fear lest like them thou afterwards with equal readiness by any act of thine cry Crucify Him.' Cast off thy garments like them before Him, for they who would put on the new Adam must first lay aside the old. Thou hast soiled thy baptismal garments, let His passing over cleanse them. Lord's mourning over impenitent Jerusalem. sins, and for those of all, for whom you are bound to intercede. Imitate His spirit of compassion even towards those who rejected Him as their Saviour.

Unite thyself to the Weep for thy many


Profit by the warning of the withered fig-tree. Beware lest the grace of God be dried up within thee, because He comes in vain seeking on thee the fruit of good works. Follow Jesus as He drives out the profaners of the temple, and recall the many irrevences and inattentions whereby thou hast profaned His churches. Ask thyself what most of our congregations might expect and thou amongst them were the Lord suddenly to visit his Church?


Listen to the last instructions which the Divine Master gives before His Passion. Attend to them as if thou heardest the voice of the Beloved Himself speaking to thee; as if it was the last opportunity afforded thee of profiting by them. Ask thyself how thou hast hitherto tended the vineyard thou hast let out to thee in baptism? how thou hast preserved the wedding-garment, which thou didst then put on ? Tremble at the signs of His coming and of the end of the world,' as thou rememberest how little thou hast prepared and watched for Him. Art thou of the wise or foolish virgins? Shalt thou enter in with the Bridegroom to the marriage, or cry in vain, Lord, lord, open unto us?' Reflect on the use thou hast made of the pounds

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