2 much more dreadful will it one day be for the murderer of souls? As for me, I tell them plainly, morning and evening, on what terms the "wicked man shall save his soul alive:" But you satisfy them, that they are all safe, and no harm shall happen, whether they repent or not; and thereby learn them to make a mock at sin.1 I declare also to them that are willing to turn from their wickedness, what are the sacrifices God requires. But you tempt them to bring every other offering than what he is pleased to call his own, and tell them it will do better than sorrowing for sin, and a life of obedience. for remorse of conscience for past offences, this you teach them to make a jest of; and to call a broken heart, and a desire to flee from the wrath to come, delusion, enthusiasm, and madness. Thus you deceive the ignorant, vain, worldly and wicked, and cause them to err through your lies, seducing them, saying peace, when there is no peace.1 As P. However it is very plain your doctrine gives a license to sin; so that if a man have faith, he may live as he pleases; and this will always be full of comfort to the vicious. What contention has there been about this doctrine? Weak minds are not able to comprehend it: And such preaching sets St. Paul and St. James so at variance, that no one can ever reconcile them. D. I see you have endless objections to faith, 1 Prov. xiv. 9. 3 Jer. xxiii. 32. Mic. iii. 5. 2 Psal. li. 17. 2 godly sorrow, &c. but not the same dislike to a lukewarm, or worldly mind; the being dead in sins, or putting darkness for light, and even renouncing what we pretend to espouse, and denying what was convenient to subscribe. But know, that true faith is just the contrary to what you imagine. There is indeed, a notional faith, which is barren, dead, and counterfeit ; which does not produce either the love of God or man, nor bring forth any of the fruits of the gospel: A faith that is consistent with anger, malice, pride, covetousness, and every other inward and outward evil. But the true justifying faith, as was observed,1 is a living principle of universal obedience, enabling us cheerfully to walk in all the commandments of God, to return good for evil, to pray for our enemies, &c. as is fully set forth in the homily of faith. And if the weakest and most ignorant were as desirous to understand and embrace the truth, as to follow sensual delights, they might easily attain to a right knowledge;s and find that St. Paul and St. James sweetly harmonise together. One is speaking of Abraham's acceptance through belief of the promise; the other of a farther and future acceptance through obedience. St. Paul saith Abraham was justified by faith; St. James saith, was not Abraham justified by works 25 But there is no contradiction; they neither speak of the same justification, nor the same faith, nor the same works. It is living faith which 1 Page 48. 2 Luke i. 6. 3 John vii. 17. St. Paul saith justifies the ungodly;1 it is dead faith which St. James condemns and saith, what can it profit? St. Paul speaks of that justification which Abraham received many years before Isaac was born; St. James, of that which he received when he had offered Isaac up. St. Paul speaks of works done before justification;5 St. James, of works wrought after it, through faith. Abraham was justified in St. Paul's sense, that is, accounted righteous, by faith, antecedent to his works. He was justified in St. James's sense, that is accepted through his works, consequent upon his faith: Or, as the apostle explains himself, by works his faith was made perfect. "God confirmed, increased, and perfected the principle from which those works sprung." So that St. James's justification by works, is the fruit of St. Paul's justification by faith: and both perfectly consistent with each other." P. I presume this is all you have to offer on the head of your justification and faith. D. I must beg leave to refer you to the articles and homilies. Article XI. I teach, " man is accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for his own works or deservings: wherefore that he is justified by faith only is a most wholesome doctrine, and full of comfort." 1 Rom. iv. 5. Chap. x. 10. 2 Jam. ii. 14. 17. 20. 26. 3 Gen. xv. 6. 4 James ii. 21. 5 Rom. iv. 2. &c. Gal. ii. 16. iii. 10. 6 James ii. 22. 25. 7 Matt. xii. 37. Rom. ii. 13. 8 James ii. 22. 9 Notes on the New Testament by J. W. 66 And article XIII. "Works done before the grace of Christ and the inspiration of his spirit are not pleasing to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or, as the school authors say, deserve grace of congruity; yea rather, for that they are not done as God hath commanded, we doubt not but they have the nature of sin." In the homily of salvation I teach, that all the world, being wrapt in sin, God sent his Son into the world, that by shedding of his blood he might make satisfaction for our sins; and therefore St. Paul declares nothing on the behalf of man concerning justification, but only a true and lively faith; which faith itself is the gift of God; and yet that faith doth not shut out repentance, hope, love, and the fear of God to be joined with faith in every man that is justified: But it shutteth them out from the office of justifying; so that although they be all present together in him that is justified, yet they justify not." And in another place the same homily saith: "consider diligently these words, without works, by faith only, freely we receive remission of our sins;" What can be spoken more plainly than to say, that freely without works, by faith only, we obtain remission of our sins; Indeed you have, by your own confession, no great liking to Homilies, Articles, or any thing that belongs to me. Also it is farther added, "these, and other like sentences, we often find in the best and most ancient writers, as Hillary, Basil, Ambrose, Origen, Cyprian, and many other Greek and Latin fathers; by which they take away all merit of our works, and wholly ascribe our justification to Christ only. This faith, the Holy Scripture teaches, is the strong rock and foundation of the christian religion: this doctrine all ancient authors of Christ's church do approve; this doctrine setteth forth the true glory of Christ, and beateth down the vain glory of man; this whosoever denieth is not to be accounted a christian mán, nor a setter forth of Christ's glory, but an adversary to Christ and his gospel, and a setter forth of man's vain glory." And in the next homily on faith, it sheweth three things, First, that without it can no good works be done; secondly, that it is fruitful in bringing forth good works: and thirdly, what good works this faith doth bring forth." 66 P. But surely you would not infer from hence, that all who are baptized, have had a regular education, and never been guilty of gross sin, stand in like need of pardon, and of this justification? For in the office of baptism, and in the first homily on salvation, you intimate that the child is regenerate; and what need of any other justification? As for notorious sinners, I acknowledge it is reasonable. D. So far I must allow, that children which are baptized, and die in infancy, are, by the sacrifice of Christ, made meet for glory; and such as are not guilty of outward gross sins have not these to repent of. But is there one that arrives at ten years of age, without breaking his baptismal vow, and forfeiting the favour |