sible, admitting of no substitute, and needing no auxiliary, and it is found in "the glorious gospel of the blessed God," which is adapted to every human being on the face of the whole earth, whether elevated to the highest pinnacle of human knowledge and virtue, or fallen into the lowest pit of ignorance, degradation, and vice. When the God of love sent the Son of his love on a mission of love to our perishing world, he designed to provide a scheme for human recovery coextensive with human wo, and adapted to reach fallen man in every modification and circumstance of his being, and adequate to every conceivable emergency of that being. What infinite love has prompted, and infinite wisdom has devised, infinite power has executed; and now, "where sin hath abounded, grace doth much more abound." Hence the gospel of the grace of God, the divine institution of Christianity, is the first grand and only efficient instrumentality in the recovery of the family of man from the horrible pit into which the human race have been plunged by sin. That gospel is designed for "all nations," including all the tribes of heathenism; it is destined to be "preached to every creature," embracing the inhabitants of every uncivilized country, of every barbarous clime, of every savage island, where human foot hath trod. It is divinely adapted to every man, in every place, at every time, and needs no previous preparation for its reception, no preliminary qualification on the part of any human intelligence to hear, to understand, and to obey it. It comes warning every man, and teaching every man, that "by the grace of God Jesus Christ tasted death for every man." Such is the gospel, the glorious gospel of the grace of God, which is declared to be "worthy of all acceptation," that is, adapted, prepared, suitable, fitted, worthy of the acceptation of all men. It is the power of God unto salvation to every one that believeth, to the Jew first, but also to the Greek.

And now, what is the conclusion of the whole matter? Does not the gospel accomplish all it promises? Among every nation, kindred, tongue, and people, where the simple gospel message has been taken, is there one example of its failure? Is any nation so degraded, any people so corrupt, any heathen so untractable, as to defeat the "power of God" which resides in the gospel? Is any false religion so strong, any superstition so rooted, any abomination of paganism so indomitable, that the gospel cannot overthrow it?

Let the testimony of this volume answer. Let the history of modern Christian missions utter the response. We abide the issue. And does the gospel need to be preceded by the arts of civilized life, as the wisdom of man vainly teacheth? Nay, verily, the law of the Lord is perfect; the gospel of God our Saviour admits of no human emendation, and needs no human device, either to precede or succeed it. The reception of the gospel prepares the soul and the body of man to be happy and useful even in this present life; it is a remedy for sin, in whatever form it exists, whether in heathen or in Christian lands. The only preparation the gospel needs, the gospel makes; the only auxiliaries the gospel allows, the gospel includes; and as the social and moral improvement which is the essence of civilization is the fruit of the gospel wherever it exists, so the gospel alone is adequate to produce it, where it is not. Hence the evidence, indubitable and convincing, which is now before the world, that Christianity alone is the necessary agent in civilizing the uncivilized, including, as it does, in itself, “whatsoever things are lovely and of good report." To speed the missionary work, to extend the gospel, to propagate Christianity to the ends of the earth, is all that is necessary or desirable to bring glory to God and to advance the happiness of man. For godliness is profitable unto all things, having the PROMISE OF THE LIFE THAT NOW IS, and of that which is to come.

ART. IV.-Tracts for the Times; by Members of the University of Oxford:-8vo., 3 vols. Reprinted and stereotyped: NewYork, 1839-1840.

THERE are few things which the Christian world more generally agree in than to wonder how the Jews could adopt and retain with such invincible tenacity the doctrine that the Messiah would be a temporal prince, who should exalt them under the Mosaical dispensation to a state of the greatest visible power and magnificence; and yet there are few things in which we more resemble the Jews than in this very particular. We do not, indeed, expect to see our Messiah reigning personally over mankind, but we substitute for the monarchical theory of the Jews our doctrines of the visible church of Christ; which, under various exhibitions, we

magnify to such an extent of authority and power, that, in reality, the difference between Jew and Christian for the most part is small. The popes of Rome claim to be viceroys for Christ, and exercise that power as temporal and spiritual princes over a very large portion of Christendom. The Church of England exhibits their theory under an aristocracy of bishops; and similar features are continually furnished us in the ecclesiastical systems of various Protestant denominations under more democratic constitutions; but which, like the mustard seed of one of our Saviour's parables, only require opportunity to attain to a portentous magnitude. In former times these peculiarities were much more prominent than at present, for there has been a great moral improvement going on during the last hundred years, which has greatly softened. down ecclesiastical presumption; and has, at least with the great body of Protestants, induced a more distinct perception of the truth of our Redeemer's declaration, that his kingdom is not of this world; that it is within us; that it is a spiritual kingdom; that it belongs alone to the understanding and conscience, and that it is perfectly consistent with various forms of ecclesiastical polity. The direct influence of this conviction has, in the United States, established it as an undoubted truth, that no one sect of Christians can be regarded as the only true and visible church of Christ, nor that any one is better entitled to the protection of the laws than other Christian sects. But we must not forget that our conviction of the truth of this doctrine has been chiefly obtained through the peculiarities of our republican institutions; and, consequently, that in the ancient monarchies of Europe, where particular sects have long enjoyed an especial protection of the state, we must not be surprised that the doctrine of the equality of all religious sects is not only a novelty to many persons, but that it is regarded with great abhorrence by all those who benefit from the ecclesiastical patronage of the state.

In England, where a numerous body of dissenters are arrayed against the great privileges enjoyed by the Established Church, the doctrines to which we have just alluded have become matters of deep interest to all parties concerned, and the movements of parliament already seem to indicate the withdrawing of that exclusive patronage by which the Church of England has been for so long a time distinguished. The Established Church, as might be supposed,

is greatly opposed to these anticipated innovations, and has used every exertion to prevent them from taking place. Among other agencies employed by her clergy have been the publication of the writings at the head of this article, now more commonly known by the name of the Oxford Tracts; the doctrine, argument, and tendency of which we shall now lay before our readers, with such comments as the nature of the subject may seem to require..

The Church of England, from the time of the Reformation until the present day, has ever been a lordly corporation. Her ministers are a dignified corps, enjoying rank, revenue, and much legal authority. Parliament has made laws which not only secured their privileges, but restrained and punished all those who did not recognize the Church to be of divine appointment, and with a ministry who traced their office and authority through a long succession of consecrated individuals backward to the apostles of Jesus Christ. The noble and the rich, as well as mere commoners of learning and abilities, have crowded into the Church, and, as might be anticipated, have become zealous defenders of a corporation which amply provided for talented, if not disinterested advocates.

This view of the lordly and long established Church of England, with great privileges hereditary to her organization, at once explains the haughty indignation with which the clergy of that sect express themselves whenever their dignity, authority, or emolument is threatened with any diminution, so that we can readily understand why this proud corporation, under the terror of our reforming age, have come forth in the Oxford Tracts, proclaiming to the world that "the state would forget their God" should they withdraw that exclusive patronage with which the English Church has been hitherto regarded. It requires no prophet to reveal the motives which have dictated the Oxford Tracts; but as they have themselves stated their object explicitly, we avail ourselves of their own exposition, which, as it was no doubt the object nearest their hearts, so they have stated it in the first of the Tracts in such clear terms that he that runs can read, and also understand, without the aid of any commentary. The reader will please observe that the first Tract is formally addressed to the clergy of the Established Church.

"Should the government and the country," say the Tracts, "so far forget their God as to cast off the Church, and to deprive it of its temporal honors and subsistence, on what will you rest the claim of respect and attention which you make upon your flocks? Hitherto you have been

upheld by your birth, your education, your wealth, your connections; should these secular advantages cease, on what must Christ's ministers depend? Is not this a serious practical question? We know how miserable is the state of religious bodies not supported by the state. Look at the dissenters on all sides of you, and you will see at once that their ministers, depending upon the people, become the creatures of the people. Are you content that this should be your case? Alas! can a greater evil befall Christians than for their teachers to be guided by them, instead of guiding?"

The Oxford Tracts, therefore, very clearly show why they have been published in England, and any speculation upon motives becomes superfluous after this candid avowal of personal and temporal considerations. We trust the readers of the Tracts will not forget this avowal of motives while reading the remaining Tracts, for there might be doubtful passages of Scripture to be interpreted, which it might not be Christian prudence to understand in the light that the self-interest of the Oxford divines may perhaps recommend to the obedience of those whom they are accustomed to teach.

But let us now inquire why these Tracts have been republished in the United States. Every one must be aware that in former times the Church of England was paramount in most parts of our country, and enjoyed all the advantages comprehended in a recognition by the British government. To her communion pertained the officers of the crown, and all those families of distinction in England that sent younger sons and younger brothers to make their fortunes in America. The clergy of the Episcopal sect, therefore, before our revolution, maintained a dignity of function and privilege in this country derived from the grandeur of the English Establishment, and looked forward to obtain similar honors and emoluments on an American foundation. But when the protection of the state was withdrawn from the Episcopal Church, after the revolutionary struggle had terminated, her clergy sunk down to the same level with those of other sects, and they have been obliged ever since to use the means employed by other sects to maintain their corporate existence. The Episcopal Church of the United States since that time has possessed no more importance, in the view of the people of our country, than any other denomination of Christians; and for the most part they feel no more interest as to what is transacted in her conventions than they do as to the proceedings of the most insignificant sect among us. It is, however, true, that the clergy