[Footnote 3: "To believe, therefore, as the word stands in the front of the Creed, ... is to assent to the whole and every part of it as to a certain and infallible truth revealed by God, ... and delivered unto us in the writings of the blessed apostles and prophets immediately inspired, moved, and acted by God, out of whose writings this brief sum of necessary points of faith was first collected." (P. 12.) And in the paragraph immediately preceding, Pearson had said, "The household of God is built upon the foundation of the apostles and prophets, who are continued unto us only in their writings, and by them alone convoy unto us the truths which they received from God, upon whose testimony we believe." It appears, therefore, that Pearson not only subscribed the 6th Article of the Church of England, but also believed it.] Many reasons, therefore, concur to make it doubtful whether the authors of the Tracts have discovered the true remedy for the evils of their age; whether they have really inculcated "something better and deeper than satisfied the last century." The violent prejudice which previously possessed them, and the strong feelings of passion and fear which led immediately to their first systematic publications, must in the first instance awaken a suspicion as to their wisdom; and this suspicion becomes stronger when we find their writings different from the best of those which they profess to admire, and bearing a close resemblance only to those of the nonjurors. A third consideration is also of much weight--that their doctrines do not enforce any great points of moral or spiritual perfection which other Christians had neglected; nor do they, in any especial manner, "preach Christ." In this they offer a striking contrast to the religious movement, if I may so call it, which began some years since in the University at Cambridge. That movement, whatever human alloy might have mingled with it, bore on it most clear evidence that it was in the main God's work. It called upon men to turn from sin and be reconciled to God; it emphatically preached Christ crucified. But Mr. Newman and his friends have preached as their peculiar doctrine, not Christ but the Church; we must go even farther and say, not the Church, but themselves. What they teach has no moral or spiritual excellence in itself; but it tends greatly to their own exaltation. They exalt the sacraments highly, but all that they say of their virtue, all their admiration of them as so setting forth the excellence of faith, inasmuch as in them the whole work is of God, and man has only to receive and believe, would be quite as true, and quite as well-grounded, if they were to abandon altogether that doctrine which it is their avowed object especially to enforce--the doctrine of apostolical succession. Referring again to the preamble of their original resolutions, already quoted, we see that the two first articles alone relate to our Lord and