was established of baptising infants the same term was used, but though we speak in this general way in the baptismal service, we cannot say that persons are really regenerated merely because they have been baptised. A distinction is found in Augustine between regeneration and conversion, but it is not in the Scriptures. Milner professed to be Calvinistic, but the subject of the divine decrees he reckoned too abstruse and difficult to be profitable for instruction. He never introduced it into his sermons.1 He once said 'You are my witnesses that though for many years past, both the pulpit and the press have teemed with controversial discussion respecting Calvinism and Calvinistic tenets, you have never heard from me during a period of twenty years' experience, one single word on these contentious and difficult subjects.'

Dr Kipling, Dean of Peterborough, had written a book, in which he argued against the Calvinism of the Church of England, from the general tenor of the Liturgy and the plainness with which it set forth the universality of the atonement. Milner answered, that when we wanted to ascertain the doctrine of the Church, we should follow the Articles rather than the general and less definite words of the Liturgy. The Articles were written expressly to define the dogmatic position of the Church. Inferences were made from Calvin's doctrines which Calvin himself would not have admitted. He did not deny the faculty of the will and make men unaccountable. The doctrine of original sin, as taught in Art IX, is a most important article in the Christian scheme, all other doctrines of Christianity being closely connected with it.' This is the root, other doctrines are the branches which the root bears. The description of original sin in our Articles is strong, decided, and amply verified by the facts of human life.

Joseph Milner wrote a History of the Church from the Earliest Times.' Here we have the Evangelical interpretation of Church history. The Catholic Church consis s of all true Churches, that is, those in which the true Word of God is preached and the Sacraments rightly administered. The Church of Rome, being corrupt, does not come under the category of true Churches. Ecclesiastical history had usually

been written without regard to religion, but religion constitutes the Church which consists of the devout men of all ages in all Churches.

Thomas Haweis,1 Vicar of Aldwinkle, and chaplain to Lady Huntingdon, was also associated from his youth with the Evangelical clergy. His testimonials for ordination were signed by Walker of Truro and others of the same party, but Lavington, Bishop of Exeter, refused to countersign them, for in the judgment of the Bishop, such persons were not 'worthy of credit.' Haweis wrote a ' History of the Church,' which included the history of his own time. He was able to speak triumphantly of a great religious revolution which had been effected by those called Methodists. He had seen in the course of his lifetime an immense increase of the serious clergy. Where formerly scarcely one could be found, there were now 'hundreds of Rectors and curates preaching the doctrines once branded as Methodism.' To this history were added Dissertations. One was on the conduct of Theodosius in seeking uniformity by means of penal enactments. Joseph Milner had defended Theodosius, but Haweis thought that such civil regulations as those of Theodosius, did not further the interests of the Church. Milner's defence of Theodosius was virtually a defence of civil establishment of religion, to which Haweis was opposed. The civil magistrate should have no power to punish heresy. Such interferences with religion have never been of any service. The Church is best without any kind of civil support. The alliance with the state has ever been meretricious. The corruptions and divisions of the Church which existed before Theodosius went on the same notwithstanding his penal laws. Another Dissertation was on Schism, which is defined as the separation of one body of Christians from another on whatever ground. The Church is a society of faithful people who have the pure word of God preached and the sacraments rightly administered. Where there is no pure word, there is no true Church. The inference, from this position is that separation is not always without justification, nor need schism imply anything criminal. Legh Richmond2 was better known by his popular religious tracts, than by his theological opinions. He was a true type

was established of baptising infants the same term was used, but though we speak in this general way in the baptismal service, we cannot say that persons are really regenerated merely because they have been baptised. A distinction is found in Augustine between regeneration and conversion, but it is not in the Scriptures. Milner professed to be Calvinistic, but the subject of the divine decrees he reckoned too abstruse and difficult to be profitable for instruction. He never introduced it into his sermons.1 He once said 'You are my witnesses that though for many years past, both the pulpit and the press have teemed with controversial discussion respecting Calvinism and Calvinistic tenets, you have never heard from me during a period of twenty years' experience, one single word on these contentious and difficult subjects.'

Dr Kipling, Dean of Peterborough, had written a book, in which he argued against the Calvinism of the Church of England, from the general tenor of the Liturgy and the plainness with which it set forth the universality of the atonement. Milner answered, that when we wanted to ascertain the doctrine of the Church, we should follow the Articles rather than the general and less definite words of the Liturgy. The Articles were written expressly to define the dogmatic position of the Church. Inferences were made from Calvin's doctrines which Calvin himself would not have admitted. He did not deny the faculty of the will and make men unaccountable. The doctrine of original sin, as taught in Art IX, is a most important article in the Christian scheme, all other doctrines of Christianity being closely connected with it.' This is the root, other doctrines are the branches which the root bears. The description of original sin in our Articles is strong, decided, and amply verified by the facts of human life.

Joseph Milner wrote a 'History of the Church from the Earliest Times.' Here we have the Evangelical interpretation of Church history. The Catholic Church consis s of all true Churches, that is, those in which the true Word of God is preached and the Sacraments rightly administered. The Church of Rome, being corrupt, does not come under the category of true Churches. Ecclesiastical history had usually

been written without regard to religion, but religion constitutes the Church which consists of the devout men of all ages in all Churches.

Thomas Haweis,1 Vicar of Aldwinkle, and chaplain to Lady Huntingdon, was also associated from his youth with the Evangelical clergy. His testimonials for ordination were signed by Walker of Truro and others of the same party, but Lavington, Bishop of Exeter, refused to countersign them, for in the judgment of the Bishop, such persons were not 'worthy of credit.' Haweis wrote a ' History of the Church,' which included the history of his own time. He was able to speak triumphantly of a great religious revolution which had been effected by those called Methodists. He had seen in the course of his lifetime an immense increase of the serious clergy. Where formerly scarcely one could be found, there were now 'hundreds of Rectors and curates preaching the doctrines once branded as Methodism.' To this history were added Dissertations. One was on the conduct of Theodosius in seeking uniformity by means of penal enactments. Joseph Milner had defended Theodosius, but Haweis thought that such civil regulations as those of Theodosius, did not further the interests of the Church. Milner's defence of Theodosius was virtually a defence of civil establishment of religion, to which Haweis was opposed. The civil magistrate should have no power to punish heresy. Such interferences with religion have never been of any service. The Church is best without any kind of civil support. The alliance with the state has ever been meretricious. The corruptions and divisions of the Church which existed before Theodosius went on the same notwithstanding his penal laws. Another Dissertation was on Schism, which is defined as the separation of one body of Christians from another on whatever ground. The Church is a society of faithful people who have the pure word of God preached and the sacraments rightly administered. Where there is no pure word, there is no true Church. The inference, from this position is that separation is not always without justification, nor need schism imply anything criminal. Legh Richmond was better known by his popular religious tracts, than by his theological opinions. He was a true type

of his party, sincere, earnest, intensely religious. In the Christian Observer in 1804 he criticised Archdeacon Daubeny, specially on the doctrine of regeneration in baptism. The baptismal service seems to make the two things contemporaneous, as if baptism were always regeneration; but this is explained, that the Church usually speaks in the name and character of that part which truly believes. It is always assumed that the persons using the services of the Church are what they profess to be. Every baptised infant is supposed to be regenerated, so is every baptised adult. In the last case it is clearly a charitable persumption, and there is no reason for its not being the same in the former.

The chief lay pillars of the Evangelical party in the beg ning of the century were William Wilberforce1 and Hanna. More. Wilberforce's 'Practical View' was a defence of the Evangelical doctrines, under the form of moderate Calvinism. It is strong on the corruption of human nature and the atonement as the means of deliverance The subject did not afford scope for originality, but the earnestness of the writer was manifest, and the book had great influence in calling men to seriousness.

Hannah More's 2 works were popular, and helped to make fashionable the outward profession of religion, while they showed that religion was something not merely outward. In her time, and in some measure, through her influence, religion came to be spoken of with respect in many circles where before it had been treated with contempt. Bishop Porteus, in a Charge to his clergy, bore public testimony to the influence of her works. Her friend, Archdeacon Daubeny, had some fears that she was not sincerely attached to the Church of England. He dreaded the little reverence she had for mere external religion, and he thought she leaned to 'fanaticism and Calvinism.' In her tract On the Religion of the Fashionable World,' she says that she was sincerely attached to the Establishment, and she regarded 'its institutions with a veneration at once affectionate and rational.' She did not believe that, since the time of the Apostles, there had ever been a Church in which the public worship was so solemn, yet so cheerful, so simple and yet so sublime, so full of fervour and