"Well, gentlemen," said the chairman, in conclusion, "I think we shall all agree that Mr. Soberton has set forth this evangelical doctrine, as it is generally held by those called Evangelical, in its full sense, and in all its bearings, and yet with its necessary safeguards: and we are all, I am sure, very much obliged to him for his lucid exposition. It now only remains for me to sum up the general result of this discussion.

"It appears that we all concur in regarding this doctrine as of primary importance. The prevailing opinion, too, of this meeting seems to be, that faith alone justifies, not by its own action, but by its apprehension of Christ's righteousness.

Christ, therefore, is to be regarded as the source and cause of our justification, and that from first to last. No works that we can do, either before or after faith, can put away our sins, or endure the severity of God's judgment; therefore all confidence in our own works is excluded. Even works done after we have received the grace of Christ, and which will be accepted and rewarded in the great day, will be accepted only through him; and rewarded, not for their own merit, but, so to speak for their motive; because they have been done in faith, and from love to Christ. But if any works, however good in themselves, are performed with a view to our own justification before God, then, as they spring from a selfish motive, and put dishonour upon Christ, they will be rejected. At the same time we must insist, it seems to be the united opinion of the brethren, that a true faith must always be productive of good works; since it is by our works that our faith, or, which is the same thing, that we, as professors of it, shall be tried at last, and acquitted or condemned. The practice of good works we must urge upon men, both by the

consideration of what Christ has done for them, and of the reward which he will hereafter bestow upon those who, by patient continuance in welldoing, seek for honour, glory, and immortality, even eternal life, ever reminding them that, while the unfruitful professor will be cursed, like the barren fig-tree, those who have brought forth "plentifully the fruit of good works shall of God be plentifully rewarded." It is by thus stating the doctrine of justification by faith, it seems to be generally agreed, that we shall make it an effective check to self-righteousness on the one hand, and guard it against Antinomian abuse on the other.

"And now, brethren, as we have prolonged this discussion to the last moment of our time, we must proceed forthwith to the dinner."

What do we then? if far and wide

Men kneel to Christ, the pure and meek,
Yet rage with passion, swell with pride,

Have we not still our faith to seek?
Nay- but in steadfast humbleness
Kneel on to him who loves to bless

The prayer that waits for him; and trembling strive
To keep the lingering flame in thine own breast alive.

KEBLE.

THE visiting season again returned. Faithful was ordained a priest, and now began to understand more fully what were his duties as a parish minister. His preaching, as before, always attracted most of the visitors to church. But, from his intercourse with his rector during the winter, he had imbibed a more decided spirit of Evangelicalism, and hence was led to adopt a more decisive tone of enunciating its doctrines from the pulpit. It was never in his nature to conceal his opinions. He had very little of the wisdom of the world-of that wisdom which even many good men make their guide-which consists rather in avoiding difficulties than in performing duties. He never suffered himself to be restrained from any thing which he felt he ought to do, by the dictates of a timid caution; rather, he was candid even to a fault. Though shy, he was in nowise reserved: what he thought, he expressed. And now he began to discover something more of the workings of party, and the tendencies of principles.

His sermons, it should be mentioned here, were in part extempore; as, having three to prepare every week, he seldom had time to write them in full. Of this some persons officiously informed the archdeacon. He was most zealous, too, for the honour of the Church; and nothing so much moved his indignation as any dereliction of duty on the part of the clergy. This feeling, and what he witnessed sometimes of the conduct of clergymen at a watering-place, led him to express himself occasionally, in a general way, very strongly against those who disgraced their profession, and brought discredit upon the Church. This was complained of to the archdeacon. Faithful was represented as reflecting upon the clergy in his sermons; and as sending their people home dissatisfied with them, and with the amount of duty which they performed. The archdeacon came soon after as a visitor, to stay for some time at the place. Faithful called upon him, to pay his respects; when the archdeacon, who was a good-natured man, thus gently called him to account. “Mr. Faithful,” he said, "I hear that in your sermons you sometimes reflect upon the clergy—at least, you are thought to do so as neglectful of their duty. Now you should not expose the faults of your own order, even if you think them in fault; you should rather conceal their failings, and uphold your own order."

To which Faithful replied modestly, but frankly: "Sir, I am sorry to say it, but I find my greatest hinderers in the parish are some of the clergy who come here, who, by their example and influence out of church, undo all that I do within it."

But," rejoined the archdeacon, “ many of them are your elders, and it can hardly become you to make personal remarks upon them before the general congregation."

"I am not aware, sir, that I do make any personal remarks. I never speak of single individuals; I merely address classes, and characters, as prophets and apostles used to address all classes of men, without fearing any, or favouring any and if my observations appear personal to the clergy, it must be because

"Now here, Mr. Faithful, you must allow me to check you

"But, Mr. Archdeacon, you will just allow me to ask one question: Do not the clergy, when they come to my church, form part of my congregation; and am I to know them as clergymen when mixed up with the general congregation, or to make any marked distinction in their favour?"

Archdeacon: "Of course you cannot distinguish between them and the rest of the people. But some of them tell me that your preaching has the effect of sending their people home dissatisfied with what they do in their parishes."

Faithful: "Begging your pardon, sir, and their pardon too, that cannot be my fault."

"But you preach three times on a Sunday, do you not?"

"Why, yes, it is true, we have three full services in our church on a Sunday, during the summer season not, however, because we think it necessary for every person to attend three times; but for the accommodation of the numerous visitors, and because, otherwise, many servants and others, who are engaged the greater part of the day in waiting upon them, would not have an opportunity of attending even once on a sabbath."

Archdeacon: "Very good: but you do not mean to say that you can find time to write three sermons a week?"