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the Father, and would come to the rest of the nations as the Holy Spirit; that he was the supreme power, that is, the Being who is over all things, the Father.This man led about with him a woman of Tyre, a city of Phænicia, a prostitute whom he had purchased, called Helena, saying that she was the first conception of his mind, the mother of all things, by whom, in the beginning, he had conceived in his mind to make angels and archangels.-(Translated from the Latin Note, p. 515.)

*“ He (Saturninus) first asserted, that there are two sorts of men formed by the angels, the one good, the other bad.

“ They (the Valentinians) say, that some men are good by nature, and some bad.

" Tertullian also says, that Saturninus maintained that man was created by the angels.”-p. 515.

Bur we would ask his lordship, where can any thing “RESEMBLING"the unintelligible jargon of some of these quotations be found in the writings of Calvinists? Do Calvinists assert any man to be GOOD BY NATURE? Have they not incurred his lordship’s censure for maintaining, in the language of the Homilies, that "OF OUR OWN NATURE WE ARE WITHOUT ANY SPARK OF GOODNESS IN US?” Do Calvinists maintain,

THAT MAN WAS CREATED BY THE ANGELS?” What is there among Calvinists “ RESEMBLING" TRUST IN Simon MAGUS AND HIS HELENA, or an expectation of being SAVED ACCORDING TO THE GRACE OF SIMON MAGUs or any other man? Does his lordship intend to charge the Calvinists with the commission and vindication of the abominable crimes here imputed to these early heretics? If not, why are these things introduced in this chapter of pretended resemblances? If such an

accusation be really designed by him, why has ne 'not accompanied it with something like proof? What is accusation without proof, but mere slander? How incompatible is the character of a false accuser with that of a Christian Bishop! Through what a different medium will the humblest of these, now despised, teachers be hereafter viewed, who at the final audit shall be acknowledged as having been the instrument of “ turning" even one " sinner from the error of his way!" My sincere wish on behalf of his lordship is, that he may so “ do the work of an evangelist” as to have numerous seals to his ministry, who shall be his “ crown of rejoicing" in that day which shall “ declare every man's work of what sort it is,"


CALVIN. We are accounted righte Let us first explain the ous before God, only for the meaning of these expres merit of our Lord and Sa sions, TO BE JUSTIFIED IN viour Jesus Christ by faith ; THE SIGHT OF GOD, TO BE and not for our own works JUSTIFIED BY FAITH OR BY or deservings. Wherefore, WORKS. He is said to be that we are justified by faith JUSTIFIED IN THE SIGHT OF only is a most wholesome God,who in the divine judgedoctrine and very full of ment is reputed righteous and comfort, as more largely is accepted on account of his expressed in the homily of righteousness: for as iniquity justification.- Art. 11. is abominable to God, so no

It is of the free grace and sinner can find favour in his mercy of God, by the me- sight, as a sinner, or so long diation of the blood of his as he is considered as such, Son Jesus Christ, without Wherever sin is, therefore, merit or deserving on our it is accompanied with the part, that our sins are for wrath and vengeance of God.

CHURCH or en Gland.

given us, that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom.—l Hom. on fasting, p. 165.

Whose mediation (i.e. the mediation of Christ) was so acceptable to God the Father, through his absolute and perfect obedience, that he took his act for a full satisfaction of all our disobedience and rebellion: whose righteousness he took to weigh against our sins; whose redemption he would have stand against our damnation.—3 Rogation Hom. p. 297.


He is justified, who is considered, not as a sinner, but as a righteous person, and that account stands in safety before the tribunal of God, where all sinners are confounded and ruined. As, if an

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innocent man be brought under an accusation before the tribunal of a just judge, when judgement is passed according to his innocence, he is said to be justified or acquitted before the judge; so he is justified before God, who, not being numbered among sinners, has God for a witness and assertor of his righteousness. Thus he must be said, therefore, to be JustiFIED BY

works, whose life discovers such purity and holiness as to deserve the character of righteousness before the throne of God; or who by the integrity of his works can answer and satisfy the divine judgement. On the other hand, he will be Justified by FAITH, who being excluded from the righteousness of works, apprehends by faith the righteousness of Christ, invested in which, he appears, in the sight of God, not as a sinner, but as a righteous man. Thus we simply explain justification to be an acceptance, by which God receives us into his favour, and esteems us as righteous persons. And we say, that it consists in the remission of sins and the imputation of the righteousness of Christ.—Institut. l. 3. c. 11. s. 2.


God sent his only son, our Saviour Jesus Christ, into this world, to fulfil the law for us; and by shedding of his most precious blood, to make a sacrifice and satisfaction, or (as it may be called) amends to his Father for our sins.—Homily of salvation, P. I. p. 12. With his endless mercy, he joined his most upright and equal justice. His great mercy he showed unto us, in delivering us from our without requiring of any ransom to be paid, or amends to be

former captivity,

made upon our parts; which thing, by us, had been impossible to be done. And whereas it lay not in us that to do, he provided a ransom for us, that was the most precious body and blood of his own most dear and best beloved son Jesus Christ ; who, besides this ransom, fulfilled the law for us perfectly. And so the justice of God and his mercy did embrace together, and fulfil the mystery of our re


But with respect to the present subject, when Paul says, “the scripture foresaw that God would justify the heathen through faith”,” what can we understand but that God imputes righteousness through faith ? Again, when he says that God “justifieth the ungodly which believeth in Jesust,” what can be the meaning but that he delivers him by the blessing of faith, from the condemnation deserved by his ungodliness He speaks still more plainly in the conclusion, when he thus exclaims, “who shall lay any thing to the charge of God’s elect 2 It is God that justifieth. Who is he that condemneth? It is Christ that died, yea, rather that is risen again, who also maketh intercession for ust.” For it is just as if he had said, who shall accuse them whom God absolves? Who shall condemn those for whom Christ intercedes? Justification therefore is no other than an acquittal from guilt of him who

* Gal. iii. 8. + Rom. iii. 26.

iv. 5. i Ibid. viii. 33, 34.




demption.-Christ is the end

was accused, as though his of the law unto righteous innocence had been proved. ness, to every one that be- Since, therefore, God justifies lieveth.--Ibid. p. 13.

us through the mediation of The apostle toucheth three, Christ, he acquits us, not things specially, which must by an admission of our pergo together in our justifica- sonal innocence, but by an tion. Upon God's part, his imputation of righteousness: great mercy and grace. Up so that we who on Christ's part, justice; righteous in ourselves, are that is, the satisfaction of considered as righteous in God's justice, or the price Christ. This is the doctrine of our redemption, by the preached by Paul in the offering of his body, and xiiith chapter of the Acts : the shedding of his blood; “through this man is preachtogether with fulfilling of ed unto you the forgiveness the law perfectly and tho of sins : and by him, all roughly. And upon our that believe are justified from part, true and lively faith in all things, from which ye the merits of Jesus Christ, could not be justified by the which yet is not ours, but law of Moses *.


You see by God's working in us.

that after remission of sins, Ibid.

this justification is mentionIt pleased our heavenly Fa- ed as if by way of explanather, of bis infinite mercy, tion : you see clearly that it without any our desert or means an acquittal; that it deserving, to prepare for us is separated from the works the most precious jewels of of the law; that it is a mere Christ's body and blood, favour of Christ; that it is whereby our ransom might apprehended by faith : you be fully paid, the law ful- see, finally, the interposifilled, and his justice fully tion of a satisfaction, where satisfied. So that Christ is he says, that we are justified

* Acts xiii. 38.

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