happiness depends, and as he seems to regard the acceptance of his works, as the main anchor of his soul, there is reason to interpret his meaning as follows; namely, that our good works render us acceptable in the sight of God through the mediation of Christ." There is something in the phraseology of this sentence that looks as if it would throw a doubt upon the offer of eternal happiness being conditional. But are the promises of God any where made to the unbeliever, and to the impenitent, indiscriminately with the faithful? Without doubting for an instant that Christ, through his own merits, can save us even in our sins, the Scriptures certainly do not teach us to expect that he will do so. “Believe in the Lord Jesus Christ, and thou shalt be saved." "If thou wilt enter into life, keep the commandments." A variety of passages, like these, compels us (as we value the hope of the world to come) to "bring forth fruits meet for repentance." Besides, in looking to the benefits derived to us through the death of our blessed Lord, is it necessary that we should be indifferent to the account that we shall have to render on the awful day of judgment? If we are com. forted in the sincerity of our endeavours to "follow the steps of his most holy life," is it therefore to be concluded that he is robbed of his honour as a propitiation for sin? There is a dangerous species of delicacy, that can hardly brook that the term "good works" should stand in the same sentence with the term "faith," as if (like light and darkness) the existence of the one necessarily implied the absence of the other. I pray that it may not be infectious!

But let us proceed to the comprehensive summing up of the case, by the author of the "Letter." "There is reason (he says) to interpret his (Mr. Burrow's) meaning as follows; namely, that our good works render us acceptable in the

sight of God, through the mediation of Christ;" and in the succeeding page thus: "He trusts they will ensure him a right to enter into the eternal kingdom of Christ." If this is not to predicate, of Mr. Burrow's view of works, an efficacy, and a right which he has not dared to ascribe to them himself, my understanding greatly deceives me. Whilst he considers his best fruits imperfect, and gives God the glory of accepting them for the sake of his dearly beloved Son, his humility is construed into presumption, and he is made to expect, or account of his own excellence, that blessing which he distinctly connects with the mediation of Christ. The literal and grammatical interpretation of his words should be, "The mediation of Christ renders our sincere endeavours after obedience acceptable in the sight of God." And is it an abuse of the privilege of faith in Christ (one of whose objects was to purify a peculiar people zealous of good works),' for us to be found depending on his merciful consideration, under the conviction that (iu default of this) our efforts must be unavailing? Mr. Burrow's expression, "it is the main anchor of my soul," I admit is a strong one; and I accord with the Letter, that it would be more appropriately placed in connexion with the all-prevailing merits of our blessed Lord. The main anchor of my own soul is "Christ crucified;" but the province of a critic is rather to point out what is positively wrong, than to shew how an expression might be mended. Besides Mr. Burrow's sentiment is precisely in the spirit of the Twelfth Article of the church, which is as follows: "Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God and Christ, and do spring out necessarily of a true and lively faith, insomuch that by them alively

faith may be as evidently known,
as a tree discerned by the fruit."
Judging by the identity of the me-
taphor employed, it is almost im-
possible not to conceive that this
Article, in some degree, influenced
Mr. Burrow's manner of express-
ing himself. The works he men-
tions, are cautiously declared to be
founded on faith, and the extent of
his trust (for boasting is excluded)
is, that they will be imputed favour-
ably, through the propitiatory sa-
crifice of the Lord. It is an as-
sumption often taken against per-
sons who speak forcibly on the
subject of obedience to the Moral
Law, that they make it divide
with Christ the work of justifica-
tion. May not this be often con
scientiously denied? If I know my
own heart, I ascribe to Him unre-
servedly the glory of my salvation;
at the same time, when I am in-
formed of the terrors of the final
judgment, and am compelled to
recollect that I must then receive
"according to the deeds done in
my body," the connexion between
my present conduct and my future
state is placed in a light that is un-
deniable. Christ (it is true) is pow-
erful to save, but he will not save
me in impenitence; and therefore,
whilst depending on him primarily,
as having paid for me the price of
eternal life, I must in a subordinate
sense depend on that "holiness,
without which no man can see the
Lord." This dependence (I repeat)
is distinct from, and far subordi-
nate to, that which I have on the
Redeemer's merits; in fact, it is
nothing but the offspring of those
merits; as the holiness I speak of is
not truly my own, but imputed to
me through his blessed name. If the
word "dependence" is too strong
to be used in this sense, I would
not contend for it, or for any other
particular word; but whatever else
be substituted, it must express a
strong satisfaction in Him, who
will render "glory, honour, and
peace, to every man that worketh
good." The judicial convict, who

is promised pardon if he will plead
guilty to the accusation with which
he is charged, may reasonably be
said to depend on that plea for
pardon; nevertheless, this is quite
a separate and inferior trust to that
which he reposes in his sovereign,
from whom the offer of acquittance
issues in the first instance. It is,
however, idle to disagree about
terms, where the spirit is a Chris-
tian spirit. All I am desirous of,
in the present case, is to rescue a
scriptural doctrine from unfair in-
terpretation. The Christian who
is "instructed unto the kingdom of
heaven, like the householder, which
bringeth forth out of his treasure
things new and old," will adapt
his exhortations to the most need-
ful branch of doctrine or of duty.
Ever ready with the word of truth
to bring down the boasting of the
self-righteous, he will also (with
weapons from the same armoury)
fearlessly resist every approach of
licentiousness; and
Antinomian

thus declare" the whole counsel of
God."

P.

To the Editor of the ChristianObserver. I HAVE been a constant churchman from my earliest infancy, led to that duty by the pious precepts and example of religious parents, and since induced to continue in it from conviction. As I never omit going to the Established Church, so I have never, in the course of a long life, entered into any dissenting place of worship, not out of a spirit of intolerance towards those Dissenters who depart from us for conscience sake, but because I do not think that imperfection in some parts of our Liturgy is a sufficient cause for flying from the admirable whole, which certainly supplies prayers and meditations adapted to all conditions of mankind; and conceiving that we have much more reason to admire the general perfection, than to be surprised that there are parts which some may wish to see modified.

lest at any time we should let them slip for if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?"

These words will suggest to us three considerations:

First, The greatness of the salvation of which the Apostle speaks. Secondly, When we may be said

to neglect it.

was evidenced to be "the Lord of life and glory." His birth was announced by a company of angels; and the steps of the wise men were guided to him from a distant counfry, by a miraculous star, or heavenly light. And was not even his childhood distinguished when he sat in the temple, at twelve years of age, in the midst of the learned men of his nation, hearing them, and asking them questions? Was he not evidenced to be an exalted character, when, upon entering on his public ministry, and while being baptized in the river Jordan, "the heavens were opened unto him, and the Spirit of God, descending like a dove, lighted upon him; and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased?" When he delivered his heavenly doctrines, he spake as never man spake, for he clearly and authoritatively revealed the will of God. And this exalted Author of our salvation was as merciful as he was great; for he performed innumerable miracles of compassion; he went about doing good to the bodies and souls of men. And he was as devout and holy as he was merciful; for after the fatigues of the day, we find him spending whole nights in prayer, pouring out his soul unto his heavenly Father in mountains and deserts. But it would be vain to attempt to enumerate all those instances in which he manifested his greatness, his wisdom, his mercy, and his loving kindness to the children of men.

Thirdly, The danger incurred by so doing.

First, The greatness of this salvation.-1. It is great, if we consider its Author, Jesus Christ the Son of God, who was in the beginning with God, and thought it not robbery to be equal with God. Jehovah, who "at sundry times," says the Apostle, "and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high." The Author and Finisher of our faith was not a mere man, like Moses or the prophets, but He concerning whom Moses and the prophets did write," and whose advent in the flesh those inspired persons foretold, in language which shewed how highly they thought of his mission. Nor was he a created angel or archangel; but the Maker of all things, whom the heavenly host themselves were commanded to worship. Even in his lowest state of humiliation upon earth, he

2. This salvation is also great, if we consider the means by which it was accomplished.-The plan of our redemption was contrived by Infinite Wisdom, and has peculiarly displayed the attributes of God. When man had fallen from Godhad lost the innocency in which he was created, and had rendered himself liable to a thousand evils, and finally, death in this world, and eternal destruction in another-it pleased God still to pity his un