and in the Commentators) fome punduate thus—μοι, ἐν τῇ παλιγΓενεσία ὅταν-others μοι ἐν τῇ παλιγΓενεσίᾳ, ὅταν—and others place a comma both before and after ἐν τῇ παλιγΓενεσία: Let thofe, who favour the first mode, be careful not to allign a meaning to παλιγενεσία, which they cannot defend by inftances of found authority. We muft not dwell, however, on this difficult paffage. In examining it, and in fearching for its true meaning, these flight hints may be of fome fervice to the inveftigator. In order ftill further to affift him, a lift is fubjoined of the paffages, in which Gregorius of Nyffa, who flourished about the year 370 after the Chriftian era, employed the word ΠΑΛΙΓΓΕΝΕΣΙΑ, in two diftina works, which he wrote exprefsly on the subject of BAPTISM. One or two of these pallages, as the book is before us, we infert at length. Vol. III. p. 375. c. Ὡς δὲ Παύλῳ τῷ θεσπεσίῳ δοκεῖ, καὶ ὁ λαὸς αὐτὸς τὴν ἐρυθρὰν περαιωθεὶς θάλασσαν, τὴν ἐξ ὕδατος σωτηρίαν εὐηΓγελίσατο. παρἦλθεν ὁ λαὸς, καὶ βασιλεὺς ὁ Αἰγύπτιος μετὰ τῆς στρατιᾶς ἐβυθίσε θη, καὶ τοῦτο τὸ μυστήριον διὰ τῶν ἔργων προεφητεύετο. καὶ νῦν γὰρ, ἡνίκα ἂν ὁ λαὸς ἐν τῷ τῆς παλιγγενεσίας ὕδατι γένηται, φεύγων τὴν Αἴγυπτον, τὴν μοχθηρὰν ἁμαρτίαν. Vol. III. p. 373. C. Εὑρίσκω γὰρ ὅτι τὴν τοῦ βαπτίσματος χάριν οὐ μόνον τὰ μετὰ τὸν σαυρὸν ἐκήρυξεν εὐαγγέλια· ἀλλὰ καὶ πρὸ τῆς ἐνανθρωπήσεως τοῦ κυρίου πανταχοῦ ἡ παλαιὰ γραφὴ τῆς παλιγγενεσίας ἡμῶν προετύπωσε τὴν εἰκόνα. Vol. III. p. 374. D. 9. Ἐπέκειτο τοίνυν τῷ φρέατι δ λίθος ὁ νοητὸς Χριστός, κρύπτων ἐν βάθει καὶ μυστηρίῳ τὸ τῆς παλλιγγενεσίας λουτρόν, ἔτι χρόνου πολλοῦ δεόμενον εἰς ἀποκάλυψιν ὡς σχοινίου μακροῦ. Vol. II. 220. p. 377. A. 6. C. 7. p. 378. C. 8. The Firft is entitled, Πρὸς τοὺς βραδύνοντας εἰς τὸ βάπτισμα. Vol. 2. p. 215. The fecond, Eἰς τὴν ἡμέραν τῶν φώτων, ἐν ᾗ ἐβαπτίσθη ὁ Κύριος ἡμῶν. Vol. III. p. 366. The next chapter in the Bishop of Lincoln's work, is a chapter of uncommon excellence. The powers of the au thor appear to rife in proportion to the increase of difficulty in the fubjects which he difcuffes. We fhall purfue our former plan. The heads of chapter third are-JUSTIFICATION, FAITH, and GOOD WORKS. CALVIN'S opinions on these topics are given in the Rɛ. FUTATION, from thefe works "CALV. in Rom. III. 27. Refut. p. 546. in Epift. ad Ephef. 1. 4. Refat. p. 555.” The FATHERS quoted on thefe points are, ON JUSTIFICATION: CLEM. ROM. 289. IRENEUS, 303. TERTUL. 318. AMA BROSE, 379. JEROME, 401. AUGUST. 425, 429, 434, 435.. 446. CHRYSOst. 475. IGNATIUS, 287. CLEM. ALEX. 315, 316. CYRIL OF JERUS. 350, 352, 353. HILARY, 357, 360, 361, 362, 363, 364. BASIL, 370, 370. GREG. NAZ. 370, 371, 374. AмBROSE, 381, 383. JEROME, 383, 385, 392, 406, 410. Au. GUST. 415, 419, 438, 442, 443, 444, 448. CHRYSOST. 449, 450, 453, 455, 456, 459, 460, 464, 471, 481, 485, 488, 494, 496, 497, 501. THEODOR. 504. In the chapter on JUSTIFICATION, FAITH, and GOOD WORKS, the Bifhop obferves, that "Though there must be the moft perfect harmony between authors who are influenced by the Divine Spirit, yet that there is fome appearance of inconfiftency in the different books of the facred volume; and feemingly contradictory texts have occafioned many of the contefts, which have harraffed the Chriftian church. The paffages which relate to Juftification, Faith, and Works, have always produced eager difputes. The true doctrine upon them” the Bishop thus explains: "Firft, he enquires in what fenfes the words JUSTIFICATION and FAITH are used in the New Testament, and in the public formularies of our church. "Juftification is a forenfic term-to be juftified before God, fignifies to be declared and accounted as juft or righteous in his fight. In the New Teftament it is not confined to Chriftians. ૨૧ BRIT. CRIT. VOL. XXXVII, JUNE, 1811. It It speaks of the juftification of Abraham*; of the Jews +; of the Heathens; and of all mankind §. When juftification is ap. plied to Chriftians exclufively, in the Apoftolical Epiftles, it always refers to the prefent life, or juftification in this world, as in 1 Cor. c. 6, v. 11. Rom. c. 5. v. 1. and. v. 9.” The word is ufed in the fame manner, in our XIth, XII h, XIIIth, and XIVth Articles. "The Homily On the Salvation of Mankind,' in ftrict conformity to the 12th article, fpeaks of Good Works neceffarily to be done afterwards,' [Part the first, p. 19. ed. 1810,] that is, after a man is juftified; and the fame Homily, ufes the expreffion, baptized or juftified,' confidering juftification as taking place at baptifm, and confequently in this life. [P. iii. p. 24.]" The Bifhop then proceeds to FAITH; and examines its finification, when applied in the New Teflament to CHRIS TIANS. "In the Corinthians, c. xiii. v. 2. Faith is declared to be, in fome cafes, an ufelefs qualification; but in the Ephefians, St. Paul fays, By grace are ye faved through faith ;' it is declared to be nothing lefs than the power of attaining falvation, through the grace of God. The word confequently is ufed by this infpired writer in different fenfes. The faith, which a man may poffefs, and yet be nothing,' is a bare belief of the gofpel, without gratitude to God for its bleffings, or practical regard to its duties." So St. James, c. ii. v. 17. declares that faith, if it has not works is dead, being alone; and St. Peter exhorts his converts to add to their faith, virtue, temperance, and charity. II. c. i. v. 5. "The faith, which is the means of falvation, is that belief of the Gofpel, which produces obedience to its precepts, and is accompanied by a firm reliance upon the merits of Chrift." At the end of an excellent note, p. 102, on the Hebrews, c. xi. the Bifhop refers to Calvin, Lib. III. cap. 2. fect. 13. as acknowledging," that the word faith is ufed in fcripture in various fenfes.' To this authority, we fhall beg leave to add the words of a more illuftrious voucher: St. Chryfoftom, Homil. xxvi. in Epift. ad Hebræos, XI.-H richs vag πολύσημος ἐστι λέξις. Vol. XII. p. 286. C. Our 12th article fpeaks of a true and lively faith,' which "Rom. c. 4. v. 2. Jas. c. 2. V. 21. +Rom. c. 2. v. 13. + Gal. c. 3. v. 8. § Matt. c. 12. v. 36 and 37. ‡ Eph. c.2. 2." epithets epithets imply, that there is a faith which is not true and lively; and our Homilies are very full in their difcrimination between thefe two forts of faith." It must be fufficient to refer to the Homily" of a true and lively faith," p. 27; and to Bifhop Bull's Harmonia Apoftolica, p. 11. as our limits will not allow fufficient room for the infertions of the Bishop's quotations. "This limited fenfe of the word juftification, and the two fold meaning of the word faith, when applied to Chriftians, will reconcile all the paffages, both in fcripture and in our formularies, in which thefe words occur. : "The fubject of juftification is mentioned in feveral of the Apoftolical Epiftles, but it is difcuffed at the greatest length in the Romans. St. Paul thews that all Jews and Gentiles were under fin, and liable to punishment by that God whofe laws they had violated, Rom. c. 3. v. 21-28. From this paffage, the general doctrine of juftification may be refolved into three parts: First, The meritorious caufe on account of which we are juftified: Secondly, The condition to be performed by ourfelves, to render that caufe efficacious: and, Thirdly, The motive which led to the appointment of this mode of Juftification. FIRST, God is faid, by St. Paul, to have set forth Christ as our propitiation for the remif fion of fins that is, the atonement made by his death is the meritorious caufe of the remiffion of our fins, or of our juftification. This fatisfaction for fin is the characteristic bleffing of the Chrif tian religion, to which it has an exclufive claim: by him all that believe are juftified from all things,. from which they could not be juftified by any previous difpenfation*. SECONDLY, This caufe does not operate neceffarily, and produce our juflification as its unavoidable effect; but through faith in his blood; that is, the means by which it operates is our faith in the death of Chrift. If we have not that faith, if we do not embrace the Gofpel when proposed to us, Chrift is not our propitiation; and confequently, faith is the condition to be performed by ourselves, to render the death of Chrift effectual to our juftification. The fame thing is alfo expreffed in Rom. iii. 22. THIRDLY, The motive for appointing this mode of juftification, is contained in thefe words, being juftified freely by God's grace: it was God's mercy and good will which alone induced him to it. He did it freely' and gratuitoufly, without merit or claim on our parts; we were all finners in the fight of God, and muft otherwife have perished everlaftingly. Where is boafting then? It is excluded. By what *[Acts, xiii. 39. In the note is a good and found quotation from Dr. Barrow we with that the part of his works, in which it occurs, had been fpecified.-Rev.] Qq 2 law? law? Of works? Nay, but by the law of faith.' Boafting can not be excluded by the law of works, or of Mofes, because in that difpenfation, no one was the propitiation for our fins *;' по ове gave himself for us, an offering and a facrifice to God † ;' there is no mediator between God and men ‡.' In the law of faith, or the Gofpel of Chrift, however, boating is excluded, by denying merit to faith, and by referring all merit to Chrift, from whofe death the juftifying efficacy of faith is wholly derived. This is a fundamental difference between the two covenants, the law of works and the law of faith, the difpenfation of Mofes and the Gofpel of Chrift. The Jews boasted the obfervance of their ordinances, as conferring a right to the favour of God; but Chriftians confefs themfelves unprofitable fervants, and rely folely upon the merits of their bleffed Redeemer for acceptance at the throne of grace §. There is, as it were, a mutual transfer of of the fins of men to Chrift, and of Chrift's righteousness to men |. Chrift being himself without fin,' voluntarily underwent the punishment due to fin; and we enjoy the benefits of his righteouf nefs and paffion, in being reconciled to God ¶,' and made 'heirs of falvation **.' "No individual of the human race, as all have violated the commands of God, could claim juftification as a debt due to his unvaried obfervance of the law under which he lived. He would otherwife have had a title, upon the ground of ftrict juftice, without any grace or favour, to the fentence of juftification ++. Since, however, juftification is due to no one on the ground of works, or obedience, juftification can only be granted as an act of grace. God declared, that he would appoint faith in Chrift as the condition of this act of grace; and therefore ‡‡, to the believer on him that juftifieth the ungodly, his faith is counted for righteousness; and therefore it is of faith, that it might be by grace §§:' faith then ftands in the place of righteoufnefs, or uniform obedience; and through the mercy of God obtains for the tranfgreffor that juftification, as an act of grace, which, as a debt of justice, he # 66 1 John, c. 4. v. 10. + Eph. c. 5 v. 2. + 66 "1 Tim. c. 2. v. 5.-Upon the fubject of the efficacy of the Mofaic atonement as applied to cafes of moral tranfgreffions,' vide Dr. Magee's discourses, V. I. p. 308, a learned author.'' §"Is. c. 53. v. 6. 1 Pet. c. 2. V. 24. 2 Cor. c. 5. v. 21. Rom. c. 3. v. 26. I 2 Cor. c. 5. V. 14. Confult Allen, Preface to the I Cor. c. I. V. 30. ++"Strictly speaking, reward is not included in the idea of juftification." # "Rom. c. 4. v. 5. §§ Rom. c. 4. v. 16." could |