less and irremediable? Are we to leave them to perish in the evil courses which they have chosen? Is it in vain to urge them to turn their footsteps from the broad and beaten path, to the narrow and unfrequented oneto exchange the carnal for the spiritual mind-to put off the old man and to put on the new ?-I trust that we have not so learned Christ. I trust that, as in those simple elements of Christian instruction which we impart to the little ones of our flocks through the medium of our Church Catechism, we teach them to believe not only in the Lord Jesus Christ as the Author of their redemption, but also in the Holy Ghost as the Author of their sanctification; so, likewise, in our labours for the conversion of adults, who have unhappily not continued in that state of salvation to which they had been called, we instruct them not only where to look for pardon, but also where to look for holiness. It would, indeed, be in vain to exhort them to effect this great change this moral renovation-this passing from death unto life-this new creation, by any power which they possess inherently and independently in themselves; for the preparations of the heart are from the Lord; and it is from him that "all holy desires, all good counsels, and all just works do proceed." But what they cannot do for themselves, the Holy Spirit both can and will do for them, if they "call for his special grace by diligent prayer." To encourage them thus to call, our blessed Lord has furnished them with a most beautiful and touching illustration in order to evince the readiness of their heavenly Father to communicate the bless

G

ing of which they stand in need. If a son shall ask bread of any of you that is a Father, will he give him a stone? Or, if he ask a fish, will he for a fish give him a serpent? Or, if he ask an egg, will he offer him a scorpion ? If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him ?-And for what purposes will he bestow this inestimable gift? Doubtless for such as are of most importance to those who by inattention or indifference to the truths of religion have darkened their understandings, and by vicious indulgence have strengthened the sinful propensities of their corrupt nature-the purposes of illumination and sanctification.

Let it, moreover, be constantly borne in mind that there is a strict union and harmony subsisting between all the great doctrines of the gospel, and that the salvation, which it offers to the fallen children of Adam, is a complete salvation. It provides no less for future holiness of life, than for the remission of sins that are past. In this amazing scheme of love and mercy, so admirably adapted to the wants of sinners, the Lord Jesus Christ is made to all those who believe in him, wisdom, and righteousness, and sanctification, and redemption. The light of saving knowledge, the gift of pardon, the grace of holiness, and the consummation of the whole, in the final salvation of the living members of his mystical body, are all the purchase of his merits, and the fruits of bis intercession. Where, through the gracious influences of the Holy Spirit, one of these inestimable

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privileges is conferred; they will all be conferred. Those persons, whose sins have been pardoned by faith in the atoning blood of the Redeemer, must first have been convinced, by the agency of the Holy Spirit, of the malignity, turpitude, and ruinous consequences of sin,-under that conviction they must have been led to mourn over it, to confess it, and to forsake it ;-and the next step in the work of regeneration must have been to bring forth fruits meet for repentance. If any link in this chain be wanting, there can be no justifying faith,-no work of grace, no genuine repentance: for if any man be in Christ, he is a new creature: old things are passed away; behold all things are become new.*

Hence also we are enabled to perceive the indissoluble connexion which subsists between a justifying faith and good works, and to conclude upon sure grounds that the latter "do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit." But this true and lively faith is not the product of man's own unassisted reason. What are the words of our Blessed Lord? No man can come to me except the Father which hath sent me draw him. What are the words of St. Paul?-By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.‡ But, then, it is immediately subjoined, For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. * See Appendix xi.

+ Article xii.

See Appendix xii.

From these passages of scripture, and others of a similar import, we are led to infer that, whenever the Holy Spirit enables a man to believe with the heart unto righteousness, and with the mouth to make confession unto salvation, he contemporaneously implants a new principle of love and holy obedience, which becomes within him a well of water springing up into everlasting life.

Upon these vital and essential points, it is my deliberate conviction that the views so assiduously propagated by the writers of the Oxford Tracts and their partisans, are at variance with the teaching of the Reformers, as it is embodied in the liturgy, articles, and homilies of our Church, and, consequently, irreconcileable with scripture. They have, no doubt, arrived at an opposite conclusion. There is not upon earth an infallible tribunal authorised and empowered to adjudicate the question, and to pronounce on which side the truth preponderates. A time, however, is approaching, when it will be decided with unerring certainty which scheme of doctrine has had the greatest tendency to promote a legal, formal, pharisaical system of religion and which has most contributed to uphold the purity of Christian faith and practice to exhibit the manifold excellencies of our Church,-and to advance the glory of God and the happiness of man, in the conversion of sinners from the error of their ways.

Much as I am disposed to withhold my assent from some of the doctrines propounded by the writers of the Oxford Tracts, I am equally inclined to repudiate their interpretation of prophecy, as it is exemplified in the

eighty-third Tract, which contains a course of sermons on Antichrist. Time, however, will not permit me to enter into any details upon this subject. I will only briefly observe that the writer professes to "follow the exclusive guidance of the ancient Fathers of the Church," thinking that they are in some respects more likely to be right than commentators of the present dayt-that he is of opinion that the three years and a half of Antichrist's tyranny are to be taken literally,‡ that Antichrist is an individual,§, will probably be a Jew, sit in the temple of Jerusalem, ¶ and resuscitate the kingdom of the Jews,**-that there is still in the city of Rome a Christian Church "sanctifying it, interceding for it, saving it,"-and that with regard to the fulfilment of the prophecy concerning Rome which is yet future, "perchance, through God's mercy, it may be procrastinated even to the end, and never be fulfilled." The foregoing specimens will suffice to shew the degree of credit to which these writers are entitled as interpreters of prophecy.

Although I have already trespassed so long upon your time and patience, I must crave a little further indulgence, while I make a few brief remarks on two snbjects of peculiar interest at the present moment. The subjects to which I allude are the twin measures (if I may be permitted so to designate them) of National Education and Church Extension. Of these measures, be truly affirmed that each, if carried into effect

it

may