II. 1. Your second charge is, _That I hold, in common with them, principles from which their errors naturally follow_. You mean, justification by faith alone. To set things in the clearest light I can, I will, first, observe, what I hold, and what you object, and then enquire, what the consequences have been?
First, As to what I hold, my latest thoughts upon justification, are exprest in the following words:¹
¹ Farther Appeal to Men of Reason and Religion, pages 1, 2, 3.
“Justification sometimes means our acquittal at the last day. But this is out of the present question: that justification whereof our articles and homilies speak, meaning present pardon, and acceptance with God: who therein _declares his righteousness and mercy_, by or _for the remission of the sins_ that are past.――――
“I believe, the condition of this is faith: I mean not only, that without faith we cannot be justified; but also, that as soon as any one has true faith, in that moment he is justified.
“_Good works_ follows this faith, but cannot go before it. Much less can sanctification, which implies a continued course of good works, springing from holiness of heart. But――――entire sanctification goes before our justification at the last day.
“It is allowed, that repentance and _fruits meet for repentance_, go before faith. Repentance _absolutely_ must go before faith: _fruits meet for it_, if there be opportunity. By _repentance_ I mean, conviction of sin, producing real desires and sincere resolutions of amendment: and by _fruits meet for repentance_, forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and in general, obeying him according to the measure of grace which we have received. But these I cannot, as yet term _good works_; because they do not spring from faith and the love of God.”
2. “Faith in general is, a divine, supernatural ἔλεγχος (evidence or conviction) of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a divine ἔλεγχος, that God _was in_ Christ, _reconciling the world unto himself_, but a sure trust and confidence, that Christ died for _my_ sins, that he loved _me_, and gave himself for _me_. And the moment a _penitent_ sinner _thus_ believes, God _pardons_ and absolves him.”
¹Now, it being allowed, that both inward and outward holiness are the stated conditions of final justification: what more can you desire, who have hitherto opposed _justification by faith alone_, merely upon a principle of conscience; because you was zealous for holiness and good works? Do I not effectually secure these from contempt, at the same time that I defend the doctrines of the church? I not only allow, but vehemently contend, that none shall ever enter into glory, who is not holy on earth, as well in heart, as _in all manner of conversation_. I cry aloud, _Let all that have believed, be careful to maintain good works_: and, _Let every one that nameth the name of_ Christ, _depart from all iniquity_. I exhort even those who are conscious they do not believe, _Cease to do evil, learn to do well. The kingdom of heaven is at hand_; therefore, _repent, and bring forth fruits meet for repentance_. Are not these directions the very same, in substance, which you yourself would give to persons so circumstanced?――――
¹ Ibid. pages 13, 14, 15.
3. “Many of those who are perhaps as zealous of good works as you, think I have allowed you too much――――Nay, my brethren, but how can we help allowing it, if we allow the scriptures to be from God? For is it not written, and do not you yourselves believe, _Without holiness no man shall see the_ Lord? And how then, without fighting about words, can we deny, that holiness is a condition of final acceptance? And as to the first acceptance or pardon, does not all experience as well as scripture prove, that no man ever yet truly _believed the gospel_, who did not first _repent_.――――Repentance therefore we cannot deny, to be necessarily previous to faith. Is it not equally undeniable, that the running back into wilful, known sin (suppose it were drunkenness or uncleanness) stifles that repentance or conviction? And can that repentance come to any good issue in his soul, who resolves, not to forgive his brother? Or who obstinately refrains from what God convinces him is right, whether it be prayer or hearing his word? Would you scruple yourself to tell one of these――――_Unto him that hath shall be given: but from him that hath not_, i. e. uses it not, _shall be taken even that which he hath_. Would you scruple to say this?――――But in saying this, you allow all which I have said, viz. That previous to justifying faith, there _must_ be repentance, and if opportunity permit, _fruits meet for repentance_.”