c. When thus yielding, the Spirit endows the intellect and will of man with spiritual powers to come to Christ and believe in him. Phil. 2: 13; John 1: 12, 13; 9: 35-38; Acts 2: 41; 8: 35-37; F. C. 561 48; 564: 60.

d. The new birth and saving faith always go together

e.

and are coincident. The time and process preceding the begetting of new life in the adult (illumination) may be longer or shorter. John 4: 39: 42; Acts 2: 41; 9: 1ff; 19: 10, 18.

When the adult is truly born again, his new life manifests itself in his conduct. Luke 19: 8;

Acts 2: 42-47; 9: 20ff; 19: 18ff.

f. As it is possible for the regenerate to fall from grace and lose his faith, regeneration is amissible and spiritual life is then departed. It is recoverable, through the grace of God, by returning in penitence and faith.

When the new birth has taken place, the Holy Spirit continues his work in the regenerate by preserving him in the faith and by sanctifying him in heart and life.

a. He makes him daily feel his spiritual shortcom

b.

C.

d.

ings through the Law. Daily repentance. Rom. 7: 22-24; F. C. 509: 3, 4; 559: 34.

He increases in him the knowledge of divine things. Further illumination. John 8: 12; 16: 13; Eph. 1: 17, 18.

He imparts to him new potencies which enable and prompt him to turn away from sin and to strive after that which is good. Sanctification. Inherent righteousness. John 17: 17; Acts 1: 8; Eph. 4: 22-24; Tit. 3:5; Gal. 5: 22; Rom. 8: 13, 14, 26; F. C. 559: 37; 560: 42; Matt. 7: 17, 18; 12: 35; Cat. Min. 371: 12.

Sanctification in this life remains imperfect and is perfected only after this earthly life of the believer is ended. Restoration of the divine image and heavenly happiness. 1 John 1: 8; Matt. 6:

e.

12; 2 Cor. 7: 1; Phil. 1:6; 1 John 3: 2, 3; Rev. 3: 5; Matt. 13: 43; Cat. Maj. 446: 57.

In all this the believer co-operates with the Holy Spirit with the powers bestowed on him in regeneration and sanctification. The believer's activity in prayer and practical life. Good works. 2 Cor. 6: 1; 1 Cor. 3:9; Phil. 2: 12b; Col. 1: 10; Gal. 6: 1; Matt. 25: 20; F. C. 500: 18; 565: 63 66.

IV. The means by which the Work of the Holy Spirit is to be accomplished.

The Holy Spirit does not in his distinctive work operate on and in man without certain means, but employs external and visible means by which he produces the effects ascribed to him in the preceding statements. These means are called the means of grace and are the divine Word, written and spoken, and the Holy Sacraments.

a. The Holy Spirit does not in his distinctive work work without means. Rom. 10: 14; Sm. Art. 8: 3. Against the Mystics. Quakers.

b. The Word of God is, properly speaking, the only means of grace, as the Sacraments cannot be without the Word, but the Word can be without them. Rom. 10: 17; 2 Tim. 3: 15; John 17: 17. Prayer is not a means of grace. True prayer is, indeed, an effect of the Spirit; but as a means of grace is a means by which God moves toward man, and prayer is a movement of man toward God, it cannot be a means of grace.

Even in the Word a distinction must be made, as it consists of Law and Gospel. The Law cannot be called a means of converting and saving grace, but only of preparatory grace, because it does not communicate saving grace, nor has it the power to save. Rom. 7:8-10; 2 Cor. 3: 7-9; Apol. 283: 14.

The Gospel is, strictly speaking, the only means of saving grace. In and through it the Holy Spirit is given. Gal. 3: 2, 5, 14; F. C. 597:11. The Gospel is the living and incorruptible seed of which we are born again. I Pet. 1: 3, 23; 1 Cor. 4: 15; Rom. 1: 16; I Cor. 15: 1-2; Acts 10: 44; F. C. 593: 22. c. The efficacy of the Word is not "exerted solely by the moral force of the truth it presents"; it "does not act only by moral suasion"; but by the direct and supernatural power of the Spirit working in and through it. John 16: 8; Heb. 4: 12. There are other truths in the sphere of the natural which carry with them a convincing power to the intellect, but this is natural, while the operations of the Holy Spirit through the means of grace are supernatural and they reach and renew the heart. Acts 2: 37; 5: 33.

2. The Sacraments are also means of grace, inasmuch as they are the living Word embodied and communicated to man in, with and under some visible elements and are therefore also efficacious.

a.

Baptism in the Name of the Triune God and the Holy Supper do not belong to the dispensation of the Law, but to that of the Gospel, as implied in the nature and definition of a sacrament. The one is administered at the beginning of the operation of saving grace, the other during the development of the new life.

b. The means of grace produce salutary effects only, when not resisted. I Cor. 1: 18, 23, 24; 2 Cor. 2: 16.

c. As the Holy Spirit operates and is given only through these means, and as the ultimate end of his operations is our eternal salvation, we ought to make faithful and constant use of them.

F. P. MAYSER.

Lancaster, November 28, 1902.

ARTICLE VIII.

A REPLY TO WILLIAM OF ALBANY.

Fishop Doane, of Albany, is a great man in the Protestant Episcopal Church. He was born in Boston. He has received the degrees of LL. D. from Union College and from Cambridge, England; and the degree of D. D. from Columbia, Hobart and Trinity, Connecticut, and Oxford, England. He has been a priest since March 6, 1856, and is the author of several volumes, particularly one called "Mosaics, or the Harmony of the Collects," and another on the "Epistles and Gospels of the Church Year."

Dr. Doane is not simply a bishop, but he is the son of a bishop. On December 3, 1868, he was elected first bishop of the new diocese of Albany and was consecrated on February 2, 1869. He has organized the Cathedral of All Saints in Albany, has established the Sisterhood of the Holy Child Jesus, ior works of mercy and education in the Church: and founded St. Agnes' school for girls, and the Child's Hospital, in Albany, with affiliated houses for the care and training of children in Saratoga and East Line.

Moreover, Dr. Doane is a thinker. He takes particular pride in passing any topic of investigation under the dry light of his reason, and in divesting it of every vestige of sentiment. Having been found in especial favor at the University of Pennsylvania, two years ago, he has received from it the honorary degree of LL. D., and came on to deliver, we believe, the Master's oration at the University commencement, which we had the pleasure of hearing.

Undoubtedly Bishop William is a great churchman, both socially, financially and--we trust-religiously, in the higher circles at Albany, and his utterances carry with them a weight in that city, where several centuries ago Kocherthal and Berken

meyer visited the little Lutheran Church, as bishops of an immense diocese, but were unable to leave a cathedral as the result of their labors. However, the Lutheran Church in Albany has managed at least to live, during these centuries, without a cathedral, and has recently put itself in evidence to the great astonishment of Bishop William and the Albany Protestant Episcopal Church.

It appears that Bishop Doane on Wednesday, November 14th, told his diocese that he had no great fondness for the name "Protestant Episcopal," that, in fact, he did not call himself "a Protestant." (From what we know of him, we believe that with a little careful training, he would make an excellent Roman Catholic.) He was satisfied with the name, which the great bulk of the Protestant world was bestowing upon his people, viz., the name "Churchmen." But William, with all his sweet reasonableness, had evidently not read the recent utterances of Prof. Goldwin Smith on the proper place of the Anglican Church in Christendom; nor had he read the Preface to the Conservative Reformation by a former Vice Provost of the University of Pennsylvania. Nor did he know that in Albany there is a Book of Common Prayer being used, which is a better exponent of the worship of the Church than the ordinary Anglican Book of Common Prayer, and which is actually called the "Church Book," and should be recommended and used by all "Churchmen." Still less did he seem to know that this "Church Book" in its Preface states that "It can lay claim, as no other Order of Service now in use can, to be the completest embodiment of the Common Service of the pure Christian Church of all ages, and may be tendered to all Christians who use a fixed Order, as the Service of the future as it has been of the past." Finally, Bishop William did not know that there was in the shadows of his own diocese a young "priest," a member of the universal priesthood, ordained to the holy office, who would enlighten him as to the true nature of the Church.

Such was the case, however, on Friday, November 14th. The Albany Evening Journal appeared with the following letter to the editor, which we take pleasure in reproducing in full: