Catholic monk, 'ever produce such an instance of paralogy? It were idle to set about a serious refutation of these positions, which are grounded on an entire ignorance of the gel neral meaning of the word grace on a false interpretation of the expression," Let us have grace,' which means in the passage cited, "Let us have grateful hearts" and on a total misunderstanding of the text, "By grace are ye saved, through faith."-Only let Mr. Be resford try his mode of reasoning with another collation of texts. We begin with one of his own premises; "Let us have grace." Now, in Rom. iii. 23, we read of being "justified freely by the grace of God, through the redemption that is in Christ Jesus." This grace, then, is to be obtained by the redemption that is in Christ Jesus. Therefore, we are constructively directed to have or procure the redemption that is in Christ Jesus; and, consequently, it is not a pure gratuity. But St. Paul asserts, that we are " justified freely." No way, then, remains of reconciling the Apostle with himself, but by concluding that we are freely and not freely justified at the same time.

Whatever defects there may be in our author's argumentative powers, he possesses, very eminently, some of the qualifications of a controvertist. He often surrounds himself with impenetrable darkness, and puts into the mouths of his adversaries unintelligible arguments, which he stoutly assails with unintelligible answers. He adopts the triumphant tone of an unconquerable champion, assuring his readers, that he is marching to the annihilation of the fugitive doctrines, which had been marshalled against him. Again he asserts, in deliance of our Homilies and Liturgy, that a faith, unattended by good works, may yet be a true and saving faith; but then, he expunges this Antino mian heresy from a part of his im pression, without any acknowledg. ment, and is thus prepared to wage

war on either side. Nay, more; it were vain to charge on Mr. Beres ford any of his own tenets, for be can instantly point to its contradic tory, in some page of the same book. For instance, in page 8, he roundly denies, that faith is such a belief in Christ, as absolutely necessitates the performance of religious and moral duties; but we find him positively asserting, in page 42, that faith is utterly incompatible with disobedience to the positive commands, and departure from the imitable habits of its divine object.” Again, in page 11, this gentleman denies, that all good works originate from faith; but so entirely has he changed bis mind at page 33, as not to spare his former self the most contemptuous language. Weak, indeed, must be the mind, and worse than weak," (we give his words accurately),

that would separate good works from that which is their only lawful principle" (meaning faith)," and their only certain guide."-Our readers will compassionate us for hav ing to cope with this ambidexter antagonist."

We have already wasted too much time on this heterodox jargon. Were it deserving of a serious refatation, it might be necessary to begin with the different kinds of faith, as they are commonly distinguished by theologians. But whatever defect of information Mr. Beresford has shewn upon this subject, it is plainly his intention to treat only of the faith which is concerned in our justification. Upon this faith, then, we shall proceed to offer a few remarks, which we hope will be charitably and candidly received by a class of Christians, who appear to us to exhibit the great doctrine of justification by faith, in terms that ex pose it to the specious charge of turning on the same hinge with the Antinomian heresy. We do not speak here of the higher species of Calvinism, being aware that many preachers and writers, even of the Supralapsarian, class abbor the notion of turning the grace of God

into lasciviousness; and require the fruits of holiness, as indispensable, evidences of a state of salvation. We allude to the defective view which many persons propose of faith, by confining its operation to the merely accepting of Christ as a propitiation for our sins. This me thod of viewing the subject appears to us to be most unscriptural, and therefore of pernicious tendency.

The apostolical writings exhibit faith as that gracious habit of the heart and mind, whereby we embrace Jesus Christ in all his offices: and, by this method, they appear to us effectually to guard against the fatal error of resting on historical or temporary faith.. On the other hand, if justifying faith be regarded as merely a lively apprehen sion of the Saviour in his atoning capacity, a door is thrown open to the Antinomian error. For in or der to apply to ourselves the value of Christ's sacrifice, simply considered, we can do no more than cordially believe, that his precious blood bath power to obtain for us temission of sins and reconciliation with God. A grateful persuasion, that Christ's obedience unto death satisfied God's justice, and delivered man in a legal curse, is all that can be included in the notion of accepting Christ simply as a Priest. But if justifying faith include the notion of accepting him as a Prophet and a King, to suppose that faith can be disjoined from good works is a manifest contradiction. For to affirm concerning any one, that we receive him as a teacher, is equivalent to the assertion, that we submit to him as learners; and to affirm, that we take him for a ruler, is equivalent to the assertion, that we submit to him as subjects. These expressions are of precisely the same import. Now, to apply this; since the notion of receiving Christ as a Priest, imports a hearty and thankful dependence on his blood and intercession as the only merito rious cause of our justification be fore God; so also the notion of re"CHAIST OBSERV: No. 154.

ceiving him as a Teacher of right, eousness, implies a sincere disposi tion to learn of him; and the no tion of receiving him as a King.. implies a loyal submission to the, yoke of his government. If faith, we observe, include an acceptance of Christ in his prophetic and regat as well as in his sacerdotal office, there is an end to the objections alleged against the evangelical doce, trine of justification by faith alone, as though it leaned to Antinomian-, ism; objections, which have receiv ed some colour from the harsh distorted dogmas of a spurious Calvinism.

There is another, and, perhaps,, simpler manner of considering the. way in which Christ is received by justifying faith. We employ this phrase for the sake of brevity and precision, although the term justifying is not happily applied to that which is not in any proper sense the cause of justification, but only the medium through which it is conveyed, or the condition on which it is suspended. But, to return; regarding faith as the practical acceptance of the salvation offered in the Gospel, the question immedi ately arises, what that offer implies. For, when faith is described as an honest acceptance of the salvation of Christ, it is clearly to be understood, that this salvation is accepted, as it is offered by God. Now, the offer of salvation clearly implies, that on our parts there shall exist sincere repentance, unfeigned de sires after a holy and charitable life, and an habitual trust upon the Lord Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." We do not, therefore, speak of faith, or even think of it as "the forcing instrument of good works," than which a more inappropriate phrase can hardly be imagined; but we distinctly maintain, that, of whomso ever it may be predicated that be possesses evangelical faith, it may with certainty be added that he possesses a gracious disposition to good

works: or, to adopt a phraseology that Mr. B. may comprehend, that justifying "faith does insure good works,"

If our view of the nature of faith be correct, it will be obvious to our readers, that there is no meaning in our author's confused definitions and descriptions, which aim at proving that faith does not ensure good works, because it is itself progressive; or, that it can only be necessarily inclusive of good works in its last or utmost degree of perfection." It would, indeed, be impracticable, as well as fruitless, to contend with Mr. Beresford step by step. Often have we endeavoured to grapple with his unsubstantial ar guments, but

The readers of Mr. Beresford's essay, if there be any, will perceive one portentous absurdity that twines itself round every part of his system. It is, that whenever he pretends to disprove the efficacy of faith upon practice, he does it by evincing, in his own dextrous manner, the necessity of good works to the attainment of final salvation; and when he has demonstrated this indisputable truth by elaborate ar gumentation, he exults in his visionary triumph with great delight. The most regular syllogism (for he talks about syllogisms) that we can deduce from his pamphlet, and we really think it contains the substance of his countless paralogisms, is the following:-The Apostle Paul asserts, that good works are indis, pensable conditions of final salvation but there is a species, of faith which does not produce good works: therefore good works are not the constant and necessary offspring of justifying faith.As we admit the two premises in this masterly, argument, we shall dismiss them without any comment; neither shall we meddle with the last proposition, as though it were a legitimate conse

quence from those premises, for very obvious reasons. But that this is a most heterodox tenet, we have already attempted to shew, in de fiance of the Trent Council, Mr. Beresford, and the Antinomians. In one part, however, of his dissertation, Mr. Beresford, with his characteristic boldness, "fearlessly challenges a contradiction to the following averment; viz. that this Apostle (St. Paul) is in no single instance throughout his writings to be found asserting that faith is necessarily implicative of good works." p. 23. We beg, in reply, to direct Mr. Beresford to Galat. v. He will there find that the Apostle, after exposing at length, throughout the Epistle, the fallacy of trusting to the works of the law for justification, remarks, in opposition to the legal Christians, that "we through the Spirit wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love." v. 5, 6. Can a more explicit assertion be required that no other faith is available to justification, but a faith working by love; that is, a faith which is the animating principle of a devout and charitable life.

In what we have hitherto propounded upon the subject of faith, it has been our object to shew the absurdity of maintaining, that a principle which essentially includes an entire acceptance of Christ can consist with wilful babitual disobedience, which denotes at the least a partial rejection of him. But there is yet another most important view of the influence of faith upon prac tice, which we earnestly press on Mr. Beresford's consideration. It is this, that faith is represented in Scripture, as one cause of our sanctification. Our hearts are said to be purified, and sanctified by faith. Acts xv. 9, xxvi. 18. Now faith has pot, primarily, any purifying and sanctifying properties, The work of renewing and sanctifying our nature is ascribed, by inspired

writers, to the immediate agency of the Holy Ghost. The question, then, is, and a puzzling one it must be to the author of a sermon deny. ing that faith ensures good works, how faith can be said to sanctify the heart. But the Bible, with the expositions of our Church, set this matter in a very clear light.

And, first, it must be observed that since divine faith implies a firm reliance on the veracity of God, and a persuasion that what he hath promised, being infinitely more valuable than any objects of sense, is worthy of being purchased at any cost, it follows that the true believer must habitually prefer the invisible realities of another world before any earthly emoluments and pleasures. The whole eleventh chapter to the Hebrews proceeds upon this principle; and hence it is said of divine faith, that it overcometh the world. "This is the victory that overcometh the world, even our faith." Accordingly, a man will conform his life to the law of holiness, in proportion to the force and extent of his conviction, that obedience to God is at all times best, because of the terrors of his anger and the blessedness of his favour, And in this manner is the heart purified by faith.

But there is yet another most interesting way of contemplating the subject. Christ is said to "dwell in our hearts by faith;" by which is intended that gracious habit which keeps open the heart to the continual effusions of Christ's Holy Spirit. In what manner we are united to him by this lively faith, we are no where taught, and attempt not to explain. It may be, as some have imagined, that faith is the principle of a mysterious onion between the Head of the Church and his members, of some thing more than a purely moral kind. Of this, however, we are certain that true believers do as surely and beneficially receive the influences of God's good Spirit, as

the branches of a vine do the juices from its root; and whoever is destitute of this Spirit belongeth not to Christ. Now the Spirit of Christ is a spirit of life and holiness. Its fruit is in all goodness and righteousness and truth." And they who have received it into their hearts, by being grafted into Christ, will ás certainly bring forth Christian fruits, as the branches of a fruitful tree will exhibit the proper produce of the parent stock. So that it is thus that faith is the instrument of our sanctification, by bringing us into such an union with Christ as to draw from him the virtue of his Divine Spirit. Moreover, Scripture disclaims the knowledge of any other good works, than such as are thus produced. It rejects with abhorrence Mr. Beresford's theory, that good works and faith are " separately existent, and should be separately taught," while it strenuously maintains, that, "without faith, it is impossible to please God."

In p. 12, Mr. B. remarks on the text, Fight the good fight of

faith:"

“In this injunction of the Apostle, the thing directed is, that we should strenuously labour to display our faith by actions conge nial with it but if he had considered faith as necessarily involving those actions, he would obviously have refrained from that separate exhortation to them, which we here find that he thought it necessary to employ."

Our design in making this citation is not to expose another of Mr. B.'s contradictions, although three pages farther he inveighs against his own statement about the inexpediency of exhibiting the nature and necessity of good works, supposing "faith unquestionably would and inevitably must have produced these works." We have produced an abundance of specimens, not to trouble our readers with any more, of the discordant ingredients which make up this precious morsel of theology. But it is our desire to