It cannot, the Author conceives, be denied by any Christian, who bows to the absolute authority of the Bible, and its obvious interpretation, that the only way to obtain eternal life is by believing in Jesus Christ, the Son of God; and that the spiritual regeneration of the soul is a necessary pre-requisite and qualification for an admission into the kingdom of heaven. But Tractarianism, like Romanism, virtually ignores this scheme of mercy, by introducing a ceremonial apparatus, by which a priestly power effects for its deluded victims and devotees all that is necessary for final salvation, without the concurrence of any supernatural grace, but what is supposed to flow through the artificially prescribed channels. To expose the absurdity, as well as the anti-Christian character of this heresy, the Author has introduced, in the person of Mr. Roscoe, the character of a devout and spiritually enlightened man, and in his brother, the Rev. John Roscoe, that of an able and zealous advocate of the Tractarian theory. The reader will form his own opinion on the merits of the question at issue, and the force of the arguments maintained by the supporters of the respective systems (i. 317-477).
No one, the Author thinks, can read the New Testament with careful attention, without perceiving that the sacred writers treat of two distinct orders of human beings—the natural, and the spiritual man; the one enlightened and renovated, and living in mental fellowship with God; the other, living through life under the governing influence of his constitutional principles, and conventional predilections and habits—in whose estimation, whether he be a libertine or a religious devotee, the necessity of a mental regeneration is viewed as a fiction, or a mere theological dogma. Hence, it devolved on the Author, in a work of this description, to draw plainly the broad line of distinction, which he thinks the intelligent reader will discover he has done in his illustrative and confirmatory examples, as well as by the simple process of reasoning, deducible from the authoritative data of the inspired volume. (See vol. i. pp. 198, 342-346, 352-356; see also paper on Calm Discussion, i. 246, and A Struggle for Life, ii. 493.)
This broad line of distinction between the two orders of men, becomes more marked and decisive when they are dying, or when anticipating death. As an instance of this, the reader is presented with a contrast in the narrative of the deathbed of Mrs. Allen (i. 187, 188), as compared with that of Miss Susan Brownjohn (ii. 568-570), and in the respective accounts of the last moments of Mr. Ingleby, the Evangelical pastor; and Mr. Cole, the advocate of Tractarian principles (ii. 523-528, 540-544).
In separate papers, which form essential parts of his work, he has brought under the notice of his readers a variety of individual cases, which may prove as beacons, or examples of great practical utility. He would call the serious attention of the incautious, who may be exposed to beguiling temptations, to the case of Mr. Lewellin (i. 13), young Harvey (ii. 179), and Mr. Beaufoy (ii. 240).
To the case of the ANXIOUS INQUIRER, who is intensely concerned for his salvation, the Author has paid great attention, by explaining the cause of his mental disquietude, which is a penetrating conviction of personal guilt, and a clear perception of its consequent danger (i. 416 and 503).
The great question, What must we do to be saved? answered: see An Escape from a False Refuge (i. 530); also, The Farm-house Kitchen (ii. 292).
The spiritual perplexities to which all are subjected, in some degree, while working out their salvation, are specified and adjusted, and these are:—The defective nature of repentance (i. 176); the declension of spiritual enjoyments, and the want of an assurance of final salvation (ii. 159). See also Mrs. Loader's Letter (ii. 303).
In the person of Miss Roscoe we have a specimen of Christian decision, its sacrifices, its struggles, its conflicts, its triumphs, and its recompense of reward. Miss Holmes' religious history presents a very different complexion; in her we see the good work of grace beginning and advancing under favourable auspices; her conflicts are mental, and the final issue is glorious. In the case of Miss Emma Holmes is exhibited the painful consequences of duplicity and headstrong rashness, in entering into the married state.
Nothing, in the opinion of the Author, has a more powerful influence over the popular mind, to excite prejudice against Christianity, and to lead the profane and sceptical to call in question its Divine origin, than the multiplicity of sects which exist within the pale of the visible church; especially when they perceive the bitter and antagonistic spirit which they often cherish and express towards each other. The evil of this and its remedy, the Author has endeavoured to point out and illustrate (ii. 18-36.)