esser un farso di fondamenti, che non possono esser destrutti, et non voler dir, che San Paolo a' Romani, quando dice che Dio giustifica, non intenda in senso declarativo, contra il testo manifesto, che mette un processo giudiciale, dicendo, che nissun potrà accusar ne condannar gli Eletti da Dio, essendo Dio, che gli giustifica; dove i verbi giudiciali accusare et condannar, mostrano, che il giustificar sia voce di foro parimente."

As, however, Mr. Newman appeals to Scripture, and, for this reason, declines to answer Mr. Faber's Primitive Doctrine of Justification, one who bows to inspired authority alone, may be allowed to interpose and say, with an ancient sage, "I also will show my opinion."

If those who admit that the importance of the doctrine renders its discussion always seasonable, should still think that it ought not to be treated in a controversial way; we remind them, that when the citadel of our faith is attacked, all who are set for the defence of the gospel are called to the ramparts.

To his diciples, the Prince of peace, said, "Think not that I am come to send peace: I am come to kindle a fire on the earth;" and this volume is designed to furnish it with fuel. The doctrine in dispute was not revealed without creating violent

opposition, so that it is treated in the Scripture, not in the calm didactic way, but in the animated polemic mode. The wisdom that inspired the holy volume, has thus shown that the controversial form of teaching this doctrine has its advantages, and has also furnished us with infallible answers to objections once raised, and still repeated, as new discoveries, to which no authoritative refutation had ever been furnished. So long as man is a depraved creature the true method of restoration to the Divine favour, will either be exposed to fierce contradiction, or, what is worse, be lost in contemptuous oblivion.

The shadowy differences between Mr. Newman and the Council of Trent, serve at once to conceal and to promote what some have at heart, reunion with Rome. The Catholic Magazine for March 1839, says, "Most sincerely and unaffectedly do we tender our congratulations to our brethren at Oxford, that their eyes have been opened to the evils of private judgment, and the consequent necessity of curbing its multiform extravagances. Some of the brightest ornaments of their church have advocated a re-union with the church of all times and all lands; and the accomplishment of the design, if we have read aright the signs of the times, is fast ripening. Her maternal arms are ever open to receive back repentant children,

and as when the prodigal son returned to his father's house, the fatted calf was killed, and a great feast of joy made, even so will the whole of Christendom rejoice greatly, when so bright a body of learned and pious men as the authors of the 'Tracts for the Times,' shall have made the one step necessary to place them again within that sanctuary."-p. 175.

If Mr. Newman deemed it necessary to make an apology for his earnestness of manner, I cannot but fear that I have still more reason. Known to me only as an author, in that capacity I appear as his opponent, not questioning the truth of that eulogium which Mr. Faber has pronounced on his private worth. But charity, while it "hopeth all things, rejoiceth in the truth," and to convince of error is my first object, to prevent its diffusion my second.

Though I have spoken of the church of Rome as I think the Scriptures speak, I am far from approving a protestant, any more than a papal crusade, against the persons or the rights of men. Even to those who would refuse it to others I would give liberty of thought and action, to recover them from evil by the force of a better example. This, however, calls us to defend our faith the more zealously, with the only arms we have left to ourselves, those of truth and charity. If religion forbids us to use any other, she calls us to

employ these with a fidelity and zeal which God has promised to crown with success. The most earnest opposition to fatal error is the truest charity, which is never more violated than when physical force is substituted for Scripture evidence.

One passage in Mr. Newman's Lectures on Justification will be so frequently criticised in this work, that it is necessary to present it at once to the reader's view.

"It is often said of us by way of reproach, that we leave dissenters to the 'uncovenanted mercies of God;' nay, in a sense, we leave ourselves; there is not one of us but has exceeded by transgressions its revealed provisions, and finds himself in consequence thrown upon those infinite resources of Divine Love which are stored in Christ, but have not been drawn out into form in the appointments of the Gospel."