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ordination devoted more time to the study of the fathers. Still, we have practically the pith and substance of the Church's tradition in our book of Common Prayer, according to which every minister of the Church is bound to instruct his flock. If we preach according to the doctrine contained in the Prayer-book, we preach the doctrine of the primitive Church; and if we do not preach according to the Prayer-book, that book itself, which we must read to the people, will go far to correct our errors. see, therefore, how many checks and counter-checks are provided by the Church, in order to secure that the people shall receive sound doctrine-a series of safeguards by which the dissenter is entirely unprotected. First, there is the divine commission of the minister, which the dissenter does not pretend to have. Secondly, instruction is to be given according to Scripture, the whole of which, from beginning to end, with very small exception, is ordered to be read in our churches: whereas the dissenting preacher may make what selection he chooses; and it is certain that in their meeting-houses many portions of Scripture are never read or adverted to from one year's end to another; so that those who attend them receive a very imperfect impression of what the Bible, as a whole, really is. Thirdly, the interpretation of Scripture is to be according to the teaching of the Church as set forth in the book of Common Prayer whereas the dissenter is entirely without rule or standard, and may preach to the people any

doctrine which he may fancy to be the interpretation of Scripture. The value of this last check is very great; for if, as no doubt it does sometimes happen, in spite of all their advantages, a clergyman does not preach the true and entire doctrine of the Gospel, still it is in a manner preached to the people by the reading of the whole Scripture and of the Churchservice. For instance, if a clergyman neglects to preach the doctrine of baptismal regeneration, still the people have it in the baptismal service; so that it cannot be altogether lost so long as that service remains unmutilated: or if he shrink from setting forth the scriptural doctrine, that we are judged and rewarded according to our works, still this vital truth will be continually brought before the people both in the Bible and the Prayer-book, and cannot be withheld from the congregation through the error or deficiency of the preacher. On the whole, then, although whatsoever is committed to erring men must, to a certain extent, be liable to abuse and corruption, yet I think that a candid consideration will convince the inquirer, that in the English Catholic Church, independently of its claim to our adherence on account of its divine origin, and of God's promise to be with it always to the end of the world, there is also the greatest security, humanly speaking, that sound doctrine shall be preached. While the treasure of great price is committed to earthen vessels, there cannot be an absolute certainty that it shall be duly kept by all: yet with the limitations

and aids provided in our reformed Church, there is every reasonable probability that our congregation will not be misled; or even if they are misled for a while, still the palpable deviation of any preacher from true doctrine, as in the cases to which I have before alluded, will become so evident as to rouse attention, and guard the congregation against a partial system of teaching. Meanwhile the services and sacraments cannot be tampered with, if the churchwardens and parishioners do their duty, in presenting one who ventures to do so to the bishop."

This argument of my friend entirely did away my objections to the doctrines of the apostolic succession on this score, though there were still certain collateral points on which I was not satisfied.

Must all tradition, then, be laid aside?
That to affirm were ignorance or pride.
Are there not many points, some needful sure
To saving faith, which Scripture leaves obscure,
Which every sect will wrest a several way?
For what one sect interprets, all sects may.

DRYDEN.

"You made use

AFTER a short pause, I observed of an expression just now which reminds me of another objection that struck me in the Tracts, namely, with regard to the authority of tradition. Now, certainly, I had always thought that we Protestants had nothing to do with tradition, but left all that to the Church of Rome.

offensive to a true

The very name of tradition is Protestant."

Mr. M. "Yet surely that must be a prejudice. A member of the Church of England, at least, cannot consistently object to tradition; for we have an express Article Of the Tradition of the Church." 'Whosoever, through his private judgment, willingly

and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly (that others may fear to do the like), as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the conscience of weak brethren.' And no reader of the Bible can consistently object to the use of the word tradition. St. Paul says to the Thessalonians, 'Stand fast, and keep the traditions which ye have been taught, whether by word or our epistle." And again: Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.' "2

Mr. L. "And yet, on the other hand, we know that our Lord accused the Jews of transgressing the commandments of God, and making the law of none effect by their traditions." There seems to me a contradiction."

13

Mr. M. "I confess I do not see any sort of contradiction or difficulty in these texts. They only prove that there are bad traditions, which we ought to eschew; and good traditions, which we ought to follow."

Mr. L. "Certainly, what you say seems to explain the apparent discrepancy."

12 Thess. ii. 15.

2 Thess. iii. 6.

3 Matt. xv. 6.