Submission to Church authority is the test whether or not we prefer unity, and the edification of CHRIST's body, to private fancies.

Thus, a g. when the man of strong feelings, in old time, merely founded a college or monastery for devotion and study, he satisfied the test. When, in modern times, he opens a conventicle, and forms a sect, he is condemned by it, as Pharisaical.

When the Baptists go so far as to separate, because they think children ought not to be baptized, they fail under the application of it, since the Church, though earnestly enjoining infant baptism, does not exclude from communion those who scruple at it; therefore the Baptists are self-banished. When the Non-conformists separated on account of the surplice, the cross in baptism, &c. they too were detected and convicted of a rebellious spirit, by the same test.

The spirit of Schism, in addition to its other inherent characters of sin, implies the desire of establishing minor points as Catholic or essential points, or the spirit of exclusiveness.

The desire of novelty is restlessness; the maintenance of our own novelty is selfishness.

Zeal is the effort to maintain all the Truth; party' spirit is a perverse maintenance of this or that tenet, even though true, yet to the suppression and exclusion of every thing else. "Forte hinc appellata Catholica," says Augustine, " quod totum veraciter teneat, cujus veritatis nonnullæ particulæ etiam in diversis inveniuntur hæresibus."

While Dissenters are exclusive on the one hand, Papists are so on the other. The Council of Trent converted certain theological opinions into (what they maintained to be) Catholic Verities. This was wrong, whoever did it; but it is some comfort to find, that the body that thus became uncatholic, was not the Church Catholic itself. It had been wretched, indeed, had the Church, in its Ecumenic or Universal capacity, surrendered its own essential character, and added to the Catholic faith private judgments. But the Tridentine Council was a meeting of but a part of Christendom. Though the Latin communion is given at 80,000,000 souls, yet the Greek Churches are said to

comprehend as many as 50,000,000, and these were not there represented. Where too were the Bishops of the Reformed Churches? Catholic doctrines are those to which the whole Catholic Church bears witness: the Council of Trent was collected only from parts of the Church, such parts as differed from the views ultimately adopted there being excluded; and, therefore, representing but a part, not the whole of the Universal Church, it assumed a privilege not belonging to it, for none but the Catholic Church can attest Catholic Truths. As to our Thirty-nine Articles, they were never imposed as essential, only as a basis of union in a particular Church.

It may be added, that, while the Catholic Church is a stay to the inquiring Christian, she is a check upon the forward. She recommends much to us, which she does not impose, like a true loving mother, "giving her judgment, as one that hath obtained mercy of the LORD to be faithful." All that is necessary for enjoying the privileges committed to her, is belief in the Apostles' Creed, and that teachable spirit that does not introduce novelties upon it; but in her Articles and Liturgy she aims at directing into the truth, in all its parts, such as wish "to follow on to know the LORD."

OXFORD,

The Feast of St. Philip and St. James.

These Tracts are published Monthly, and sold at the price of 2d. for each sheet, or 7s. for 50 copies.

LONDON: PRINTED FOR J. G. & F. RIVINGTON,

ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE.

1835.

GILBERT & RIVINGTON, Printers, St. John's Square, London.

What can you

judge." You dare not say that this is not true. say to your own mind to make it easy? Nothing but this can make you easy :—to take shame to yourself, to confess your sins, to fast, and to pray earnestly to God for pardon, &c., and to let others know "what an evil thing and bitter it is to forsake the LORD."

This visitation will either do you much good or much hurt; you will from this time grow much better or much worse.-Since you did not blush to sin, do not blush to own your faults. Let it be matter of joy and thankfulness to you, that we are concerned for you so much. Grace indeed we cannot give ;—that is the gift of GOD;-we can only pray for you, and do our duty in admonishing you, &c.-If you submit for fear only, and not for conscience sake, you will suffer both here and hereafter.

When men, and especially men in any authority, are not content to neglect their own salvation, but are industrious to ruin others, they may depend upon it, they are very near filling up the measure of their iniquities, and consequently their destruction is not far off.

Our charity to offenders ought to be like that of God, not in flattering them by a cruel indulgence, but in putting them, by a merciful severity, in the way of obtaining pardon.

A

In the primitive Church, no great offenders were restored to communion till they had, by their behaviour, given all possible demonstrations of the sincerity of their " repentance, not to be repented of;" and this, by a long trial of mortification, &c.; for a short repentance too seldom ends in amendment of life; and he who fancies that his mind may effectually be changed in a short time, will deceive himself and the Church, unless he shows this change by fasting, almsdeeds, retirement, &c., and that for a considerable time.

Will any man say that he loves CHRIST and his Church, when he opposes the authority of her pastors; when he opposes her discipline; or when he weakens her unity?

When we consider, that GOD is absolute master of men's hearts, we should not think any man incapable of salvation.

My GOD! let me always fear for myself, when I am labouring to promote the salvation of others.

Remissness in Church discipline is owing, sometimes to indulgence and an easy temper, not caring to trouble others, or to be troubled; sometimes by being satisfied to go on in the track trodden by their predecessors, not considering what duty obliges them to, but what was done before. Others, out of downright neglect, not caring how things go, give opportunity to the enemy to sow tares while they are thus asleep. Thus corruption gets head, and is like to do so, until GOD awakens the Governors, both in Church and State, and makes them see, that they are answerable for all the sins occasioned by their negligence; and that they have more souls, besides their own, to account for; which is one day to fall heavy upon them. LORD, awaken all that are in power, and me, thy unworthy servant, that we may all discharge our duty more faithfully.

There may be people bold enough to make a mock of sin, to submit to public penance with contempt of the authority that enjoins it, and not to be bettered by such Christian methods for the restoring sinners to the peace of God; but it is to be hoped all are not so hardened, and that Christian discipline is, notwithstanding, a mighty check upon sin, and keeps many under a fear of committing such crimes as must oblige them to take shame to themselves before the face of men.'

Convocation, 1536.-" That perfect penance which CHRIST requireth consists of contrition, confession, and amendment of former life, and an obedient reconciliation to the laws and will of GOD."-See also the Homilies.

Absolution.

Our Church ascribeth not the power of remission of sins to any but to God only. She holds that faith and repentance are the necessary conditions of receiving this blessing. And she asserts what is most true, that CHRIST's ministers have a special commission, which other believers have not, authoritatively to declare this absolution for the comfort of true penitents; and which absolution, if duly dispensed, will have a real effect from the promise of CHRIST. (John xx. 23.)-Pull. Moderat.

Authority of the Church is only spiritual and ministerial (the Head and authority being in heaven). She does not, therefore, call her orders Laws, but Rules, Canons; and her inflictions, not punishments, but censures. She acknowledges that whatever power she has besides spiritual, is either from the favour or injunction of princes.

But (Article 37.) we give not our princes (and they have always disclaimed it) the power of administering God's Word, or the Sacraments. And although our spiritual power be from GOD, yet is this power subject to be inhibited, limited, regulated, in the outward exercises, by the laws and customs of the land. By this moderation both powers are preserved entire and distinct. We neither claim a power of jurisdiction over the prince, nor pretend to be exempt from his.

Antenuptial Fornication.

Those who enter into marriage only to conceal their shame, ought to give public satisfaction, as well as expiate their sin, by open penance.

The greatest care ought to be taken concerning the sincerity of penitents; till that be done, penance will only be a form, without a power or any real benefit.

In the primitive Church, every thing was done with advice, because their great aim was to have reason and the will of GoD