I conceive, spread a blighting influence over a large portion of the church in the present day, any attempt to introduce more accurate metaphysics, ought at least to be tolerated and examined as one means of correcting error, and establishing the truth.

Having thus explained my views generally, I shall proceed to a more particular examination of the views and arguments of the writers under consideration.

It may be expected that I should commence with bringing evidence of the sentiments of the reformers and puritans on this topic. This I should scarcely have conceived it necessary to do, had not the reviewer in the Christian Monitor seemed to throw some doubt upon my assertion respecting them. I shall not deem it necessary to take a very extensive range among the works of these writers, but shall satisfy myself with a few quotations from those that happen to be at hand.

The article in the Confession of Faith,' stands thus:

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"By this faith, a Christian believeth to be true whatsoever is revealed in the word, for the authority of God himself speaking therein, and acteth differently upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come. But the principal acts of saving faith are accepting, receiving, and resting upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace.'

The larger Catechism of the Westminster divines in answer to the question "What is justifying faith," says, "Justifying faith is a saving grace wrought in the heart of a sinner by the spirit and word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and account

ing of his person righteous in the sight of God for salvation."

The Homily of the Church of England, entitled "A short declaration of the true lively and Christian faith," speaks as follows:-"There is one faith, which in scripture is called a dead faith, which bringeth forth no good works; but is idle, barren and unfruitful.—And this faith is a persuasion and belief in a man's heart whereby he knoweth that there is a God, and agreeth unto all truths of God's most holy word contained in the holy scripture. So that it consisteth only in believing in the word of God, that it is true. And this is not properly called faith. But as he that readeth Cæsar's commentary, believing the same to be true, hath thereby a knowledge of Cæsar's life, and notable acts, because he believeth the history of Cæsar: yet it is not properly said that he believeth in Cæsar, of whom he looketh for no help nor benefit. Even so he that believeth all that is spoken of God in the Bible is true, and yet liveth so ungodly, that he cannot look to enjoy the

promises and benefits of God; although it may be said, that such a man hath a faith and belief to the words of God; yet it is not properly said, that he be lieveth in God, or hath such a faith and trust in God whereby he may surely look for grace and mercy and everlasting life at God's hand. And this lively faith is not only the common belief of the articles of our faith, but it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a stedfast hope of all good things to be received at God's hand.-For the very sure and lively Christian faith is, not only to believe all things of God which are contained in holy scripture, but also is an earnest trust and confidence in God, that he doth regard us, and that he is careful over us, as the father is over the child whom he doth love, and that he will be merciful unto us for his only Son's sake."

Luther, in his Commentary on the Epistle to the Galatians, has these words: "But we in the stead of this charity do place faith, and we say that faith appre

hendeth Jesus Christ, who is the form which adorneth and furnisheth faith, as the colour adorneth and beautifieth the wall. Christian faith therefore is not an idle quality or empty husk in the heart, which may be in deadly sin until charity come and quicken it: but if it be true faith, it is a sure trust and confidence of the heart, and a firm consent whereby Christ is apprehended, so that Christ is the object of faith, yea, rather, in faith Christ himself is present. Faith therefore justifieth, because it apprehendeth and professeth this treasure even Christ present." (Com. Gal. ii. 16.)

Baxter says, "The assent to the truth of the promise, and the acceptation of Christ offered with his benefits, are that faith which is the condition of our justification." (Saints' Rest, Part III.chap. vii. sec. 4.)

"And as you should thus act your assent to the promise, so also your acceptation, your adherence, your affiance, and your assurance: these are the four steps of application of the promise to ourselves. I have said somewhat among