pressing their own opinions, and absolutely abhorring the book of Homilies, which they contrived to suppress, and which they nearly banished out of the land." The Society for Promoting Christian Knowledge was, for several generations, almost exclusively under their control.

From about the beginning of the seventeenth century, or even earlier, it appears to be conceded on all hands, that there was a rapid decline of religion in the Episcopal Communion, till little was left of its vitality. Indeed, the moral doctrines which Tillotson had so earnestly inculcated, gave way before the torrent of ungodliness. Multitudes of the clergy were sadly infected with the spirit of the times, and not a few became the most accomplished leaders in the turf, in the fox-hunt, and other anti-Christian and profligate scenes. A sufficient proof of the low state of morals is seen in a letter which George III. addressed, in 1772, to Dr. Cornwallis, Archbishop of Canterbury, and primate of all England. It began thus: "I could not delay you the notification of the grief and concern with which my breast was affected, at receiving authentic information, that routs had made their way into your palace. At the same time, I must signify to you my sentiments on this subject, which hold these levities and vain dissipations utterly inexpedient, if not unlawful, to pass in a residence devoted to divine studies," etc. This Dr. Cornwallis had been a bishop some three and twenty years. Bishop Butler, who died in 1752, has the following decisive language: "It is come, I know not how, to be taken for granted by many persons, that Christianity is not so much as a subject of inquiry; but that now at length it is discovered to be fictitious. And, accordingly, they treat it, as if, in the present age, this were an agreed point among all people of discernment, and nothing remained, but to set it up as a subject of mirth and ridicule," etc.

About the time when Bishop Butler was penning the above ominous sentences, the fathers of Methodism were seeking to awaken the zeal of a slumbering church. Crowds attended their preaching wherever they appeared. The largest edifices were too small to contain their auditors. Among the mass of the people, a most salutary religious influence was revived and propagated by their zealous labors. Even some in the aristocratic circles felt the invigorating warmth of this new movement. The extremes of society were

brought together by the simple exhibition of the doctrine of the cross. The good fruits of this religious awakening were extended in all directions. Lady Huntington, though firmly attached to the Church of England, was in habits of intimacy with various members of the dissenting body, and encouraged their labors to the utmost extent of her power. By these means, an evangelical party was gradually formed in the bosom of the Established Church. In the lives of Whitefield, Lady Huntington and their associates, we are perpetually meeting with the names of Hervey, Venn, Berridge, Romaine, Walker, Fletcher, Grimshaw, Newton, Milner and others. Mr. Venn, in common with many of his clerical brethren, frequently preached at Lady Huntington's chapel in London. The conversion of Joseph Milner, the Church Historian, was accomplished by the ministry of the students sent by Lady Huntington to Hull. The first Methodist society had been formed in 1739; but it was not till about 1765, that the organization of the body was so extensive as to include a hundred preachers in Great Britain and Ireland; the number of members being 26,000. In three and twenty years afterwards, the number both of preachers and members had nearly trebled.*

From 1765 to 1783, the nation was occupied with the great struggle of the American colonies, first for liberty, and then for independence. The dreadful convulsions in France soon followed. Immorality and Atheism of course abounded, and the love of many waxed cold. This sad state of things awakened the compassionate zeal of Mr. Wilberforce, who published his Practical View in 1797, a work of which the British Critic, in the following year, thus speaks: "In recommending to the public one of the most impressive books on the subject of religion, which has appeared within our memory, we entirely agree with the author on the ne. cessity that exists for awakening many nominal believers to a recollection of the most important doctrines of Christianity, and an active and heartfelt sense of religion." Among the higher ranks of the clergy, not a few were powerfully influenced by this volume. The younger members of the profession, especially, were deeply affected. In the opinion of Bishop Wilson, of Calcutta, the book tended to form a school

* Eclectic Review, Jan. 1839, p. 9.

in divinity. It raised up a large and important class of writers, who propagated the sentiments which they imbibed from their master. Among these writers was Mrs. Hannah More.*

The condition of things in a portion of the English establishment about thirty years since, (1810,) may be inferred from the correspondence which took place between Bishop Jebb, an Irish prelate, and his friend and spiritual tutor, Mr. Alexander Knox. Not a few, both of the English and Irish clergy, were men of worldly, if not of profligate habits; many neglected even the external decencies of their profession. Knox and Jebb thought that they could establish a better school than either the evangelical or the worldly. Jebb, in a letter addressed to a clerical friend who had been attending a ball, thus speaks: "The truth is, I had almost ventured to anticipate the growth and diffusion of a higher principle than commonly prevails even in the religious world; a union of strict spiritual religion with a rational and somewhat philosophic temperament of mind; a separation from the world more complete because more interior, more pen. etrative because less palpable, than has been hitherto attained by the most systematic plans of external exclusion. By carrying common sense, rationality, and discreet cheerfulness along with us, I did expect that we might, in time, recommend serious religion to the judgment and taste, no less than to the hearts and consciences, of those around us." In the Remains of Knox, we find the germs of the late Oxford movement. About twenty-four years since, he wrote as follows: "No church on earth has more intrinsic excellence than the English Church, yet no church, probably, has less practical influence." "Hitherto, though more temperate in her measures than any other portion of the reformed body, she has manifested no sentiment with such unremitting intensity as dread of whatever could be deemed Popery. 1 deny not the expediency, perhaps the necessity, of this feeling in such circumstances as have hitherto existed. But it has given safety to the Church of England at the expense of perfection; which last can be attained only by proving all things, and holding fast that which is good; and this dis

* We shall make some remarks on this school in our next article.

crimination can be practised only in the absence of prejudice. As matters are, dread of transubstantiation has made the sacrament a ceremony; and to ward off infallibility, every man has been encouraged to shape a creed for himself." Mr. Knox then proceeds to predict that men shall arise fitted, both by nature and ability, to discover for themselves, and to display to others, whatever yet remains undiscovered, whether in the words or works of God.

The men whose rise was so confidently predicted, appeared, as perhaps Mr. Knox, if living, would have acknowledged, about eight years since, in the University of Oxford. The famous "Tracts for the Times" were commenced in 1833. The series now comprehends five or six volumes, accompanied by a light array of separate tracts, sermons, letters and poetry, and ably supported by reviews and articles. They are frequently termed Oxford Tracts, or Oxford Theology, from the circumstance that the most. prominent writers are connected with that University.* The individual most known, at least out of England, is the Rev. Edward B. Pusey, D. D., regius professor of Hebrew, and the successor of the distinguished Prof. Nicoll. About 1825 or 1826, he spent a year in Germany, and is said to have left a very pleasing impression of his talents and piety in the hearts of many friends. After his return to England, he engaged in a controversy with the late Hugh James Rose, Christian Advocate in the University of Cambridge, who, in a publication, entitled, "The State of Protestantism in Germany Described," had maintained, among other things, that the prevalence of neological opinions in Germany was owing in part to the want of High Church principles in that country. To this production, Dr. Pusey replied in a Historical Inquiry into the Causes of the Rationalist Character of the Theology of Germany, in which he attempted to set aside the assumption of Mr. Rose. His treatise displayed much learning and ability. After having maintained the argument with his High Church opponent, it could not but occasion some surprise to find his name among the Tractators at Oxford, to adopt an English term. He is the author

* It ought to be mentioned that powerful opponents to the new views have arisen at Oxford in Dr. Shuttleworth, Prof. Hampden, Powell, etc.

of many of the Tracts, to some of which he subjoins his initials. He has also written a long letter to the Bishop of Oxford on the "Tendency to Romanism imputed to doctrines held of old as now in the English Church.”

The

Another leading writer is the Rev. John H. Newman, B. D., fellow of Oriel College, Oxford. He is said to have been much indebted to the friendship of Archbishop Whateley. He published, some years since, a work on the Arians of the fourth century, which, it was thought by many, contained some very exceptionable passages. Another valiant champion is the Rev. W. F. Hook, D. D., curate of a church in Leeds, and is said to have a crowded attendance on his sermons. Among his other publications is, " A Call to Union on the Principles of the English Reformation." eccentric missionary Wolff, terms him and l'usey and Newman, "pious, good, holy and excellent men," though on some points Dr. Hook does not go so far as his Israelitish friend. Dr. Hook and Mr. Churton, according to the British Critic, represent the High Church dignitaries of the last generation. Rev. John Keble, professor of poetry in the University of Oxford, (an office nearly if not quite nominal,) is of the country clergy, and "comes from valleys and woods, far removed both from notoriety and noise." Mr. Keble is author of some of the Tracts, and has published a visitation sermon on Tradition, which has been subjected to much animadversion. He is the well known author of the volume of poetry called "the Christian Year," reprinted in Philadelphia under the auspices of Bishop Doane. It has had a wonderful popularity in England. It is full of the most delicate thoughts and of the sweetest poetry. A Romanist observes of it, that it is an attempt to collect and form into a crown the scattered jewels which the torrent of the 16th century has left to the English Church. Among the other writers of this school are Mr. Percival, who "represents the Tory aristocracy ;" Mr. Palmer and Mr. Todd, both from Ireland; Mr. Dodsworth, who is said to have begun his course in the study of prophecy, and the late Mr. Fronde, whose remains have been published by his friends, and who, perhaps, carried out his views farther than either of his associates.

There are, besides, many individuals, particularly the younger members of the University of Oxford, who have