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ART. III.-On Nature and Grace, a Theological Treatise. Book I. Philosophical Introduction. By William G. Ward, D. Ph., late Lecturer in Dogmatic Theology, at St. Edmund's Seminary, Herts. London: Burns and Lambert, 1860.

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INCE the first appearance of the Tracts for the Times, no work has issued from the English press that can equally claim the attention of Catholics with this of Mr. Ward's, the first volume of which has just been published. We feel even that we might, without fear of exaggeration, extend our cycle much farther back. For, in the whole circle of English Catholic literature there is not one work which comes before us with so many and so varied titles to our respectful consideration. Every one, however imperfectly acquainted with the wonderful movement which resulted in the return of so many distinguished members of the Establishment to the bosom of the Church, is familiar with the author's name. His bold and original views, the fearlessness-we might have almost said recklessness of consequences-with which he upheld them; the triumphant logic with which he defended himself and his party from their assailants; the rapidity of his approaches to the truth; the great University State Trial, in which he so signally discomfited his adversaries; the gallant fight he made for a position really untenable, his pre-judged condemnation, landing him as it were within that haven, in sight of which he had been so long tossing;-all these things combined to single out Mr. Ward from his fellow-combatants, and to invest him with an almost romantic interest. Others may have acted as the strategists and tacticians of the party, who arranged the plans of each campaign, and watched its progress to a successful issue. Others did valuable service as its diplomatists, orators, and advocates. Many toiled continuously, earnestly, and fruitfully amongst the rank and file. One there is whose name is still a word of power, whose magic influence will yet be felt for many a year, and whom posterity will reverence as the Agamemnon of the gallant band. But, amongst them all, there was no more honourable name, none more dreaded than the champion of the "Ideal Church." He was the represen

tative of the chivalry-the Bayard-of the Tractarian Movement.

Some years after his return to the Church, Mr. Ward, although a layman, was appointed Professor of Dogmatic Theology at St. Edmund's College, Old Hall, by his Eminence Cardinal Wiseman, then Vicar Apostolic of the London District. This was a rare distinction, worthy alike of him on whom it was so justly conferred, and of the discernment of the able superior who selected for the instruction in the Sacred Sciences of the young Ecclesiastics of his Diocesan Seminary, one in every way so well qualified for so holy and responsible a charge. How he acquitted himself of his task we need seek no higher testimony, than the grateful recollection of his many pupils, who, by their exemplary lives and zealous discharge of the duties of the Sacred Ministry, afford the best pledge of the care, diligence, and ability of their Professor. After filling the chair of theology for eight years, Mr. Ward was compelled by ill-health to relinquish, what to him was indeed a labour of love. We need scarcely say, that he was followed in his retirement by the regrets of the students and the affectionate remembrances of his colleagues. But, though removed from the active duties of the professorship, Mr. Ward did not bid adieu to its more quiet occupations. On the contrary, he seems to have regarded his leisure as an opportunity afforded him, not so much for the re-establishment of his health, as for the more undisturbed pursuit of those theological studies which had been his chief business for so many years. He wished to be useful to those who could no longer hear his voice-to those who had had the benefit of his instruction, as well as to those who would not have enjoyed that great advantage. The first fruits of this solicitude we have in the volume, whose title stands at the head of this Article. It is but the introduction to a course which he yet hopes to publish. May this course itself be but a portion of the services which he may be spared to render to the Church.

The present work, when completed, will comprise a very large portion of the whole body of theology. The title itself sufficiently indicates the largeness of the field the author has chosen. "Nature and Grace" is a designation which might well stand for even a more comprehensive treatise than this will be. For, certainly, there is

no revealed doctrine, no branch of theological science which is not included under one or other of these terms, or concerned in explaining and developing their mutual relation and dependence. It is in this latter sense, however, that Mr. Ward has chosen it for his title. He proposes to examine those questions which bear on the condition of man with reference to Divine Grace; including, more as a matter indirectly necessary, than as falling within his primary scope, those other questions, which belong exclusively to either member of his title, but whose treatment is imperative for the fulness and completeness of his direct subject. In this way his work will include all those matters which generally occupy the partial technical treatises of the Human Acts, Grace, Justification, Providence and Predestination. This is certainly a large and coherent portion of the great bulk of theology, and one which may most aptly be designated by the title chosen by the author. appropriate, indeed, is the title, that we are inclined to award to it the priority of invention; believing it not improbable that it has had more to do with the selection of the subjects which Mr. Ward is grouping under it, than they have had in its suggestion.

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Strong as these claims on our attention are, they are neither the only nor the chief ones which this work possesses. The great reputation of Mr. Ward, the large space he filled in the Oxford controversy, the important position which his Professorship gave him in the English Catholic world, would be ample motives for receiving anything which came from his pen with respect and consideration. The broad tract of theology, which he has chosen for his labours, is one full of gravity, of difficulty, of the most serious moment. It comprises the whole duty of man, the detailed investigation of the multiplied and various means provided for his salvation. Under Mr. Ward's care we may hope to see it embodied in a treatise peculiarly useful in this Protestant country, complete in its account of the many errors which separate the great majority of the people of these islands from the true fold, and enriched with accurate arguments and copious illustrations. It is the first time that anything of the sort has been attempted amongst us. Hence, even its originality, apart from its intrinsic importance, and the just expectations we may entertain of its successful

treatment, should induce us to give this treatise a cordial reception. But, even all these reasons combined would not, we fear, warrant us in asserting for it that preeminence of interest which we claimed for it at the beginning of this Article. This we are inclined to attribute, chiefly, to the fact of its being written in English.

It is unquestionably a grave experiment this, of inditing a theological treatise in the vulgar tongue. We are very far from censuring it. We know that many very cogent arguments may be brought forward to show why this should be done, or at least how it may be profitably done, particularly in England. We feel confident that Mr. Ward, strong as his views and leanings may be in favour of adopting the common speech of the people for the language of his Work, would never have taken so important a step without the utmost previous consideration and thought; and under a firm conviction that it would receive the approbation of his ecclesiastical superiors. We shall therefore assume that the departure from the usual language in which theological science has been accustomed to conduct her inquiries since the days when the doctrine of Revealed Religion first assumed the form of a science, and the adoption of the vulgar tongue has been made after mature deliberation, and if not under the guidance, yet with the approval of the authorities. After all it is an experiment, and a very serious one; the result of which is very problematical, and quite independent of all previous forethought, calculation, or control.

There are no formal statutes of the Church, no canons of Councils, or decrees of Popes, prescribing, as in the case of the Liturgy, the language to be used in the disquisitions of theology, whether in books or in the lectures from the Professor's chair. If there were, of course, no question could be raised, no arguments need be alleged on either side. The thing would be quite settled; and our line would be perfectly clear. Whether one uniform tongue were to be employed, or the license of all the fluctuating modern dialects were permitted; we experience as little hesitation, either as to what should be done, or its propriety, as we do about the language of the Mass, the Divine Office, or the various rites and ministrations of our religion. But, although there has been no legislation on the subject, there has been a most unmistakeable practice, reaching up to the earliest date. We may not be agreed

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as to the epoch at which the beginning of formal theological science should be fixed. Some may wish to place it in those remote times when Augustine, and Prosper, and Hilary, and the monks of Lerins, laboured to reduce the doctrine of Grace to technical language and precise propositions; illustrating their discussions by copious arguments drawn from those sources, which have since taken a recognized place in our text-books as the Common Places of Theological Science; and connecting all into one whole by a rigorous demonstration. Others may seek these commencements in that dim age when Hincmar, Paschasius, and Haymon, and the other Fathers of the Frankish Church, were occupied in explaining the doctrine of the Eucharist, or vindicating the faith of the Church against the errors of the Predestinationists. Or, with the majority, we may fix this era in those brighter days when the Master of the Sentences first reduced the whole body of revealed truth to scientific form, and gave the example of that method of treatment which has ever since been pursued. But, wherever we place it, whether far away, or at a comparatively recent date, we shall find that theological science has invariably, from its dawn, used only one language (we speak, of course, of the Western Church, where alone theological science worthy of the name exists, or can exist)--the same which the Church has specially consecrated to her sacred functions-the Latin. Surely this practice, venerable for its antiquity, catholic in its usage, unbroken in its long line, hallowed by the conformity of the host of saints and doctors to what they clearly regarded as its exigency, comes down to us with all the magisterial authority of practical tradition. If ever there be such, we hold it here. Such a tradition ought not to be lightly passed aside, neglected, or violated; as most certainly it cannot be despised with impunity. We know its teaching, we are familiar with its spirit, we may be satisfied with the large experience it must have gathered in the vicissitudes of its long and world-wide career. But we are not so well acquainted with the new system, which it is proposed to substitute in its stead: we do not know its tendency, we are ignorant of the consequences to which it leads. Place them both side by side, the old traditionary practice, hoary with at least eight centuries of age, and the new plan. We confess that we prefer the ancient usage. We do not wish to

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