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le hiertion natten Y JOOK V jat, mea Vr. Tinerforces dia.it what with top n hai jeau : Hatter mai here ten mit 101.ference of pinion vetween 1 WH manner jeserving nat ideas glezzłatusi, ne mwing, so eat some seaders D. Pension, which Ir. Thertorce aimseit coun not mean thoni je irawn ion is premises. To Mr. I thertorre's nose ut expressing umsei un this derieste hiert, in some parts in ruuanle priblication, I still shjest; as chlerniated to promote wat I give that gentleman credit or not wishing in promote, the cause ot' enthiisiasm. rather han that of Evangelical th: at the same time I see muselt bonnd ta to justice to some otier parts of his work, which seem purposely designeti to guard against auch abuse. But you go on to say, that fr. Wilberforce, when speaking of juith, (as well as the Church of England, always means, that “ it is tire first radical grace of the Holy Spirit, which takes place in the heart of a singer, and which Iringa with it pardon, reconciliation, and repentance, and never con esist, without producing the radical fruits of holiness."* The Church of England no where, that I know of, speaks the language that you make her and Mr. Wilberforce speak, in the masage before us.

She no where describes faith * Page 45.

(abstractedly taken as never existing, without producing the Evangelical fruits of holiness. In our Liturgy, repentance, faith, and obedience, are represented as distinct things; and consequently not 80 necessarily connected, that one may not exist, in some degree, without the other. In our Church catechism, repentance and faith are separately described; the one implying the forsaking of sin; the other, the stedfast belief of the promises of God made in the sacrament of baptism.” But to these preliminaries of man's salvation, if they may be so called, must be also added the fruits of obedience to the holy will and commandments of God; which Christians are enabled to bring forth by the assistance of the Holy Spirit, on the proper use of the means of grace appointed for that purpose. In page 44, you have brought two quotations, one from St. Augustine, the other from Bishop Beveridge, to prove in your sense, what I venture to say those great men never meant should be proved from them, namely, that good works are the effect of justification, and not the qualification for it. It is unnecessary to detain you on this beaten ground, because, I trust, it has already been made

appear, that good works are to be seen in both lights; as the effect of justification, and the qualification for it; as both following after justification in one sense, and going before it in another. Good works follow after man's first justification, because man can do no good works, before he is brought acquainted with the principle, upon which alone good works can be done: in that sense, they may be considered as an effect, proceeding from a canse But good ok male bere mar's final justification, otherwise ce geriem Il good works at all: in that sease, the way be considered as a qualification, preparatory to an erent.* Without opposing, therefore, wext I aeceive to be the sense of those great med, no se authority you appeal, I decidedly protest against the conclusion you have drawn from them. 7- There is no protestant but believes faith, repentance, and universal obedience, are necessary to the obtaining God's favour, and eternal happiness. This being granted, the rest is but a speculative controversy, a question about words, which would quickly vanish, but that men affect not to understand one aother. There is no protestant but requires to justification, remission of sins; and to remission of sins, they all require repentance; and repentance, I presume, may not be denied the name of a good worš, being indeed, if rightly understood, and according to the sense of the word in scripture, an effectual conversion from all sin to all holiness. They have great reason to believe the doctrine of justification by faith only, as a point of great weight and importance, if it be rightly understood; that is, they have reason to esteem it a principal and necessary duty of a Christian, to place his hope of justification and salvation, not in the perfection of his own righteousness, which, if it be imperfect, will not justify, (I should rather say, not in his own righteousness, which, being imperfect, cannot justify) but only in the mercies of God, through Christ's satisfaction; and yet, notwithstanding this, nay the * Vindiciæ, e. vi. p. 314. + See Chillingworth, fol. p. 32, 33.

rather for this, may preserve themselves in the right temper of good Christians, which is a happy mixture and sweet composition of confidence and fear, If this doctrine be otherwise expounded, I will not undertake the justification of it; only I will

say, that I never knew any protestant such a solifidian, but that he did believe these Divine truths-That he must make his calling certain by good works; that he must work out his salvation with fear and trembling ;--and that while he does not so, he can have no well-grounded hope of salvation. I say, I never met with any one, who did not believe these Divine truths; and that with a more firm and with a more unshaken assent, than he does that himself is predestinate ; and that he is justified, by believing himself justified. I never met with any such who, if he saw there was a necessity to do either, would not rather forego his belief of these doctrines than the former: these which he sees disputed, and contradicted, and opposed with a great multitude of very potent arguments ; than those which, being the express

words of scripture, whosoever should call in question, could not with any modesty pretend to the title of Christian."

The idea, that where the root exists, the proper fruit will be produced, is contradicted by fact and experience. All trees in a living state do not produce fruit. Faith, though not in an actually dead state, may be alive to no saving purpose. In our Saviour's parable of the fig-tree, the lord of the vineyard is described as coming three years seeking fruit, and finding none. Had the tree been actually

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Joerige bearir pari III jar ropazatest neomostihip. I lindersran... Vith the sand Brimoray of man't sairation : i mean that botnine hien Posresprix the fute ir niness as he receswwy promoure of Carstian Thith. Persons wito profon ta wste canst the mos estription of Antunomio nizme may inintentionails promote it. hyay asopting, a mode of reenching the two do fier *. Pmi anni St. Janes, to wrich the Apostles Theraunites wonki nnt sizhserne. Ir, with the view of doing noon to faith, as the root or foundation of Christian practice, hecanze no Christian pruetice can ezist islependent of it, the fruits of boüness are to be weidered as its necessary produce; not only a screat part of St. Paul's writings would be without meaning, but the sapposed attempt of St. Samen, to cinzeract the wrong conclusions that tnight be drawn from some parts of them, taken tin connectedly, would have been useless, because

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