pages on the article of the Holy Catholic Church.
And in his conclusion, where he delivers what "every one ought to intend
when they profess to believe the Holy Catholic Church," there is not a
word about its government; nor is Pearson one of those interpreters who
pervert the perfectly certain meaning of the word "Catholic" to favour
their own notions about episcopacy. I could cordially subscribe to every
word of this conclusion.]

[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