What a monstrous exposition of our holy faith! This the ground of Christian salvation ! What an unholy wresting of the Scriptures by man to his own destruction ! What! because his judgment was taken from our blessed Redeemer in his humiliation, is this a reason for stripping Him-the Holy One of Israel-of his own righteousness? But we forbear, and pass on to the notice of other similar defenders of the Protestant faith. In the mean time, however, we refer our readers to several other passages on this subject, of a like nature, from the works of Bishop Andrews.

JOSEPH MEDE, B. D.

This divine is considered as a distinguished authority in behalf of the doctrines of the Anglican Church. He was, it is said, a very intimate friend of Bishop Andrews, from whose works we have just concluded our extracts, on the same points of the reformed faith; and is celebrated in the Protestant world for his work on the prophecies.

The following description of justifying faith by this learned writer, differs somewhat from those given by the authors whom we have before cited on this subject. These, it will be remembered, describe it, either as a mere act of man, or as a mere office, i. e., as they say, when it justifies. But Mede, although he does not use the same language, explains it on a similar principle, by maintaining the doctrine of its commencement in man as a mere

both respects, the sin is transferred from Adam and his posterity, and placed to the account of the immaculate Jehovah ! "Two of the divines, (of the Synod of Dort,)" says Mr. Brandt, "elated with victory, insulted a poor fellow, who was a remonstrant, and said, 'What are you thinking of, with that grave and woful face?' I was thinking, gentlemen,' said he, of a controverted question— Who was the author of sin ?-Adam shifted it off from himself, and laid it on his wife; she laid it on the serpent, who, being then young and bashful, had not a word to say for himself; but afterwards growing older and more audacious, he went to the Synod of Dort, and there had the assurance to charge it upon God."—(Reformat. quoted by Jortin, Dissert., and found in the New Monthly Visitor, Oct., 1800.

act of the creature in himself, or a bare assent of his own mind to the truth of the Gospel. This he calls "historical faith," in which, he says, "saving faith" "begins."

Faith historical, therefore, according to him, being the beginning and the foundation, is not the same, he says, as justifying faith; on the contrary, they are widely distinct, the one from the other. For the latter, he maintains, is not "barely historical and in speculation," as is the former," but a faith in motion, and able to walk and to go (!) unto Christ Jesus whom it believeth," and is, therefore, (!) "a coming belief, a coming faith." (!)

What a variety of faiths in the doctrine of this " "profoundly learned divine," as he is termed in the English Church! In the first place, we have, it is said, faith in its beginning, which, he also says, is usually called historical faith. In this condition "it stands," "only gazing upon Christ," and is then an idle faith, only in speculation. (!) In the second place, we have saving faith, i. e. a faith in motion," ""able to walk and to go," and, moreover, to come, (!) as a coming belief, a coming faith ;" for this, he argues, "is manifested by those places of Scripture where coming and believing are interchangeably used as one and the same thing." ""He that cometh unto me shall never hunger; he that believeth on me shall never thirst." "Here coming," says our learned divine," is expounded by believing," or, in other words, according to him, a coming faith is a believing faith, while historical faith is one which only stands idle, and gazing upon Christ. But since he defines the latter, as only a bare assent or persuasion that the gospel is true, must it not follow, that, in his doctrine, it cannot be "expounded by believing?"

The following passage, entire from the discourses of this divine on Matt. xi. 28, 29, will best illustrate his views of the reformed faith, as held in the English Church:

"This coming unto Christ, is the approaching unto him by faith; which is manifested by those places of Scripture where coming and believing are interchangeably used as one and the same thing. He that cometh to me shall never hunger; he that believeth on me shall never thirst.' Here coming is expounded by believing.

6

Here, therefore, observe that a saving faith, a faith which

makes Christ our own, and hath promise of ease by him; in a word, that faith which gives us an interest in Christ Jesus, is more than a bare assent or persuasion that the Gospel is true. It is a coming belief, a coming faith; that is, an assent inclining the soul to Christ to be made partakers of the benefits through him, such an assent as not only believes the promises made in Christ, but goes unto him, relies upon him, clings unto him for them. Saving faith, though it begins with what is usually called historical faith, yet it stays not there. It stands not only gazing upon Christ, but is effectual and powerful upon the soul to make it apply and betake itself unto him.

"The motion or flight of the soul is desire. He that out of a true sense and feeling of his sin, (for no other can do it in good earnest,) desires Christ, he goes unto him. And Christ requires no more but that all those who are weary and heavy laden, should thus come unto him, and he will ease them. And this is the first degree (!) of a faith which is justifying, and gives interest in Christ Jesus; for this faith is not barely historical and in speculation, but a faith in motion, and able to walk and to go unto Christ Jesus, whom it believeth."-" Next follows the benefit, ease, and rest to thy soul. I will give you rest; that is, I will ease you of your sin, I will acquit you. And this is what we call justification of a sinner, which is (merely) an absolution or remission of sins, by the only merits and satisfaction of Christ, accepted for us and (outwardly) imputed to us.'

According, then, to this learned divine of the English Church," the first degree of a faith which is justifying, and gives interest in Christ Jesus," is "a coming faith." Nevertheless, he says, the commencement of it originates in the mere natural powers of man, or in a bare assent or act† of

* Mede's Works, pp. 154-156.

This is indeed the very basis of the system of the first Reformer himself, as will be seen in the following epitome of his theology. Speaking of Luther, the writer says in the following extract, "Il trouve dans l'Ecriture, que c'était par Jésus-Christ que tous les hommes avaient été rachetés, et de plus que c'était par la foi en Jesus-Christ que nous étions sauvés; il conclut de la que c'était par la foi (seule) que les mérites de Jesus-Christ nous étaient appliqués.

"Mais quelle est cette foi par la quelle les mérites de Jésus-Christ nous sont appliqués ? Ce n'est pas seulement la persuasion ou la croyance des mérites de la religion, ou, comme il le dit luimême, la foi infuse, parce qui'elle peut subsister avec le péché mortel.(!) "La foi qui nous justifie, est seulement UN ACTE par lequel nous nous croyons que Jésus-Christ est mort pour nous.

"Luther conçoit donc la satisfaction et les mérites de la mort de Jésus-Christ, comme un trésor immense de grace et de justice, préparé pour tous les hommes en général, et dont les fidèles déterminent l'application en formant seulement un act de foi, par lequel chaque fidéle dit, je crois que Jésus Christ est mort pour moi.(!)

his own mind to the historical truth of the Gospel. But when we arrive at the "first degree," in the above-named manner, it is entirely sufficient; and Christ requires no more, but that all those who are weary and heavy laden should thus come unto him. After the beginning, therefore, is ended in "the coming," or, in other words, the "first degree" "of saving faith," then, or rather, to use the language of our author, " now follows the benefit, ease, and rest to thy soul." "I will give you rest," &c. "And this is what we call justification of a sinner,"(!) imputed to us according to the forensic scheme, and in which all the writers we have before noticed agree, and who, with Bishop Andrews, most fervently exclaim, that nothing can," to use his words, "be conceived more comfortable," and that the "wit of man can devise no more."

66

From what we have already said in relation to this doctrine of a faith which is held to have its commencement or origin in the natural powers of the creature, it may be superfluous in us to add, that the whole system

"Voilà le principe fondamental, ou plutot toute la doctrine de Luther, sur la justification.

"Comme la satisfaction seule de Jésus-Christ est le principe justifiant, et qu'il nous est appliqué par l'acte de foi par lequel le fidèle dit, Je croit que Jésus-Christ est mort pour moi, il est clair que les actions ou les œuvres de charite, de pénitence, etc., sont inutiles pour la justification des chrétiens. Luther croit pourtant que lorsque, par cet acte de foi, le fidèle s'est appliqué réellement les merits de Jesus-Christ, il faut de bonnes œuvres; mais il n'est pas moins évident que, dans son systême, ces bonnes œuvres sont absolument inutiles pour nous rendre agréeable à Dieu, et pour mériter à ses yeux, quoiqu'elles soient faites avec la grâce.

"Je dis que voilà le vrai systême de Luther, tel qu'il l'enseigne expressément.-Luth. Op., t. 1. Disput. de Fide, de Justific., de

Operib.

"De la Luther concluait que chaque fidèle devait croire fermement qu'il était sauvé, et que l'homme ne pouvait faire de mauvaises actions, lorsqu'il avait été justifié par la foi. Ces conséquences entrainèrent Luther dans mille contradictions que M. Bossuet a relevées admirablement."-Hist. des Variat., L. 1.

"Voila le vrai systême, la vraie doctrine de Luther; dans ses disputes ou dans ses commentaires, il a adouci ses principes sur l'inutilité des bonnes œuvres ; c'est une contradiction, et tout ce que M. Basnage a dit à ce sujet ne prouve rien de plus."-Hist. des Eglises reformées. Memoires pour servir à l'histoire des égarmens de l'esprit humain," etc.- Tome 2, pp. 289, 290.

is nothing more nor less than a cunningly contrived imitation of the heresy of Pelagius, which was so triumphantly refuted by St. Augustine, and of the error of Abelard, so clearly exposed by the irresistible arguments of St. Bernard.

It may be well to remark here, in relation to the writers we have cited, that they all strenuously maintain that, while we are justified through a faith originating or having its beginning in the creature's own acts, we are sanctified by an inherent righteousness, which they also interpret and classify as a principle of our own works.

Still, however, while they affirm that by the latter we are condemned, they, at the same time, with most singular inconsistency, contend that it is by them also we are sanctified. "True it is," says the author before us, "and nothing more true, that no works of ours in this life can abide the touchstone of God's law, and therefore not able to justify us in the presence of God, but to condemn us. Still, faith alone, he maintains, having its commencement in our own act, and in a bare assent to the historical truth of the New Testament, is sufficient to justify us, while our own works also are able to sanctify us.(!) Such are the endless contradictions, and profane consequences, which necessarily arise from this hollow system of a forensic, carnal, and vain-glorious imputation.

We now propose to notice the statements of Downame, Bishop of Derry, in the 17th century who, published a

Have we not here, (though contrary, we will suppose, to his intention,) the very doctrine of Luther himself, and many of his professed followers, in respect to the denial of good works, who

would not allow them to be considered either as the conditions or the means of salvation, nor even as a preparation for receiving it;" (Vide Mosheim, Ecclesi. Hist. Cent. xxvii. and xxviii.) but distinctly taught that they were a hindrance to it, and in the words of the so-called Patriarch himself,-" Sacrilegium est et impietas velle placere Deo per opera et non per solam fidem.”—Luther adversus regem.