These, Rev. Sir, are the real sentiments of my heart. I think they are founded on truth and soberness. And if so, blame me not, as you do (page 21st) for comparing the Church of _England_, as it now subsists, to a _leaky ship_. For is it not too evident that she is not only leaky, but really _sinking_, when several of the Right Reverend the Bishops, and a prebendary of _St. Paul’s_, can openly plead for works being a condition of our justification in the sight of GOD? This was the particular charge my Lord of _London_ gave his clergy in his last pastoral letter, “So to explain the doctrine of justification by faith alone, as not to exclude good works from being a condition of our justification.” Was the great apostle of the Gentiles now living, what anathema’s would he pronounce against such _Judaizing_ doctrine? Was _Luther_ on earth, how would he thunder against such a charge? For he calls justification by faith alone, _articulus stantis aut cadentis ecclesiæ_. This is the great fundamental point in which we differ from the church of _Rome_. This is the grand point of contention between the generality of the established clergy, and the Methodist preachers: we plead for free justification in the sight of GOD, by faith alone, in the imputed righteousness of JESUS CHRIST, without any regard to works past, present, or to come. You (_Bellarmine_ like) are for making your works, conditions (page 17th); “And joining your honest, though imperfect endeavours to serve and please your Maker, with a hearty trust and confidence in his everlasting mercies,” (page 42.) You say, (page 58th) we are very far from building wholly on our morality;” we say, our morality is not to be built on at all, but that “CHRIST is the end of the law for righteousness to every one that believeth.” This, you think, is one of my errors. But if it be an error, it is a scriptural error; and so plainly taught in the eleventh article of our church, that he that runs may read: and however you may blame me for insinuating, “That some of the clergy may adhere to his majesty only for his preferments, and consequently not appear altogether so hearty in a time of danger;” yet I cannot think it an instance of hard-judging at all. For if persons can deliberately subscribe to the doctrines of justification by faith alone, and other articles that are purely _Calvinistical_, yet so explain them away as plainly to prove they scarce believe a word of them, I should not wonder if they turned _Jacobites_, or went over to the pretender, whenever they saw it suited their worldly interest so to do.
That I am not alone in my opinion, give me leave, Rev. Sir, to transcribe a passage I lately met with in the latter end of a book, entitled, _The Honeycomb of Free Justification_, written by one Mr. _Eaton_, A.M. of _Trinity College_ in _Cambridge_, printed at _London_ in the year 1642.
“Free justification was first enjoined to be diligently taught, for the reformation of the church, by King _Henry_ VIII. but was by King _Edward_ VI. and Queen _Elizabeth_, principally established by parliament, and singled out from all the rest of the established articles of religion; and reduced into sermons and homilies to be (after the people’s sight of their lost estate, and woeful misery by sin) _principally taught_, and chiefly known and understood of all the subjects and commons of the land, for these four causes.
1st. “Because it is the only immediate cause and means of our peace with GOD. For being justified by faith we have peace with GOD, _Romans_ v. 1. and our assurance of free salvation by JESUS CHRIST, and is therefore called the justification of life, _Romans_ v. 18. ‘For whom GOD justifieth, them he also glorifieth,’ _Romans_ viii. 30.
2d. “Because it is the ordinance of GOD (quite contrary to the judgment of popish carnal reason) that powerfully causeth people to leave their sins, and live a true sanctified and godly life. _Titus_ ii. 11 to 15. _Romans_ 5th and 6th chapter.
3d. “Because it is the chief cause and means to discover and suppress the _Romish_ antichrist, popery, &c. and all other superstitions, sects, errors and schisms out of the land; and to establish unity, peace and concord in matters of religion, and of assurance of free salvation, and makes every man to keep in a lawful vocation, and to do it profitably in love. _Galatians_ v. 13.