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This passage concerning Cranmer, with the quotation from him, as made from Bishop Burnet's history, is alone a sufficient answer to the rest of the note from Burnet.-Neither of these, faith or charity.' Is charity then an essential part of
faith, or a consequent to it?' “ Nothing availeth in “ Christ Jesus, but faith which worketh by love."?
* But even in their zeal to renounce and stig'matize this obnoxious doctrine, our reformers 'observed some degree of caution ; for neither in our Articles, nor in our Liturgy, is it said that faith, without good works, will justify; and the word faith in the with Article we are justified
by faith only,'-—means a true and lively faith, ' which necessarily produces good works.'2
Does his Lordship, or do any of our opponents, suppose that the evangelical clergy, or indeed that Calvinists in general, or any considerable number of them deny this; and, in their zeal against the obnoxious doctrine' of justification by works, forget this caution, and this distinction between dead and living faith? Indeed it is impossible to say, what extravagant and abominable sentiments some who are by themselves, and by our opponents, classed among us may hold : but, onee for all, I must declare that I should abhor the idea of pleading in behalf of any, who suppose justification attached to a dead faith, and consistent with an unholy life. Much as I detest Popery, I would prefer the creed of a Papist to that of so gross an Antinomian. It is possible, that amidst all the rubbish of Popery there may be some precious
i Gal. v. 6.
• Ref. 155.
ore ; but there can be nothing but abominable wickedness in that man, who deliberately, expressly, and avowedly lives in sin, and encourages others to do the same, by so vile a perversion of the grace of God into licentiousness.
* If any one shall say that the good works of a justified man do not truly deserve eternal life, let him be accursed.')
Horrible as this is, yet saying, 'Let us sin without fear or remorse, because God is infinitely merciful, the atonement and righteousness of Christ of infinite value, salvation wholly of grace, by faith, and not of works ;' is still, in my mind, even more horrible. The former may be the offspring of ignorance; but this is the wilful deliberate perversion of doctrinal knowledge, by the avowed depravity of a licentious heart.
* And indeed in the very Homily, from which the above quotation is taken, it is said, “None are to consider themselves justified, who are destitute of repentance, love, and obedience. If 'none be to consider themselves justified who are destitute of repentance, love, and obedience, it 'follows that repentance, love, and obedience are ' necessary in a justified person, that is, in a person who has been justified, in order that he may continue in a state of justification.'2
Much more, in this and the preceding page, might be quoted with approbation. The concluding clause, about 'continuing in a state of `justification,' refers to a subject, which has been fully considered.
' Council of Trent, from Hooker, Note, Ref. 156.
9 Ref. 156.
It seems to me wonderful, that no other necessity of good works is expressly mentioned by our opponents, than that which is connected immediately with self-love: as if, were it but possible for us to be justified, and preserved in a justified state, and thus get to heaven, without them; though we might not prefer this, we should, at least, have little objection to it. Whereas I am confident that there is not a true believer on earth, nor ever was, nor will be, who would prefer going to heaven, if practicable, in the neglect of good works, to being made abundantly fruitful in them. Christ“ gave himself for us that he might redeem
us from all iniquity, and purify us unto himself
a peculiar people, zealous of good works.” True repentance is inseparable from living faith. Every true penitent hates sin for its own hatefulness, and loves holiness for its own loveliness; yea, he “hungers and thirsts after righteousness." And every justified person has the law of God written in his heart. He loves God supremely, and longs to love him perfectly. He loves his neighbour greatly, and longs to love him as wholly and absolutely as he loves himself. He loves “the “ household of faith.” He would gladly do good to men, and in every way glorify God : and, while he is cheered, amidst the frowns and scorns of an ungodly world, by the assurance of a gracious recompense for “his work and labour of love;" yet,
1 Tit. ii. 14.
any good were practicable to him, for which he was sure never to be the better himself, either in this world or in the next, he would not decline it; because he loves God, and man, and holiness. Nor would he, in his better judgment, commit sin, if he could possibly be assured that he should in no way suffer by it; because he abhors all sin as the greatest of evils. “ How shall we who are “ dead to sin live any longer therein ?”] “His “ seed remaineth in him, and he cannot sin, be
cause he is born of God.”2 A tender mother will not decline the most self-denying attention to her darling child, merely because she does not expect to receive wages for her labour and trouble, as a hireling nurse would do : nor would she injure it, even if she could be assured of escaping all punishment. Love would suffice in both cases. A servant works for his hire, and a slave from fear of punishment; both alike from mere self-love, even when they dislike their master and their work; and commonly they will do no more than is necessary for this selfish purpose: but a dutiful affectionate son will labour with alacrity, from love to his father, and because he accounts his father's interest, credit, or comfort, in some respects, his own : nor will he need to be deterred, by fear of punishment, from doing those things which he knows would grieve and displease his kind and honoured parent.—This is the precise difference between “ the spirit of bondage ” and “the spirit of adoption :” now Christians,“ have “not received the spirit of bondage again to fear,
! Rom. vi. 2.
? 1 John iii. 9.
“ but the Spirit of adoption, whereby they cry, “ Abba, Father :” and thus, by producing filial confidence, reverence, and love," the Spirit him“ self witnesses with their spirits, that they are “ the sons of God." Under this sacred constraining influence, the question is not, · How much must I do, to escape punishment, or to obtain salvation?' but “ What can I render to the Lord for “ all his benefits?” What can I further do to glorify God my Father, and to adorn and recommend the gospel of my beloved Saviour: In what way can I do most good for his sake, to his brethren and my brethren, after his admired example? or how promote the best interests of mankind, even of mine enemies and persecutors ?
* Here “ am I, send me.” Employ me, O my gracious Lord and Father, in whatever way thou seest good; and I shall count every.“ labour of love," which thou wilt enable me to perform, an additional favour conferred on me.'-This was David's judgment and feeling, when he brake forth in these words: “ Now therefore, O Lord my God, “ we thank thee, and praise thy glorious name. “ But who am I, and what is my people, that we .“ should be able to offer so willingly after this “sort ? For all things come of thee, and of thine
own have we given thee."! Beyond doubt, this is the spirit with which the blessed inhabitants of heaven “ serve God day and night ;” and find that service their liberty and pleasure: and how can they be “ meet to be partakers of the inheri“ tance of the saints in light,” who have not, in a
' 1 Chron. xxix. 13-18.