Let the righteous smite me friendly and reprove me.
Psalms CXLI. 5.
PART I.
IN a former treatise I declared, in the plainest manner I could, both my principles and practice; and answered some of the most important, as well as the most common objections to each. But I have not yet delivered my own soul. I believe it is still incumbent upon me to answer other objections, particularly such as have been urged by those who are esteemed religious or reasonable men.
These partly relate to the doctrines I teach, partly to my manner of teaching them, and partly to the effects which are supposed to follow from teaching these doctrines in this manner.
I. 1. I will briefly mention what those doctrines are, before I consider the objections against them. Now all I teach respects either the nature and condition of justification, the nature and condition of salvation, the nature of justifying and saving faith, or the Author of faith and salvation.
2. First, The nature of justification. It sometimes means, our acquittal at the last day¹. But this is altogether out of the present question: that justification whereof our articles and homilies speak, meaning present forgiveness, pardon of sins, and consequently acceptance with God: who therein, declares his righteousness or mercy, by or for the remission of the sins that are past, saying, I will be merciful to thy unrighteousness, and thine iniquities I will remember no more.²
I believe, the condition of this, is faith¹: 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 follow this faith¹, but cannot go before it: much less can sanctification, which implies, a continued course of good works, springing from holiness of heart. *But it is allowed, that entire sanctification goes before our justification at the last day.²
*It is allowed also, that repentance¹ and fruits meet for repentance², 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 brother³, ceasing from evil⁴, doing good, using the ordinances of God⁵, and in general obeying him according to the measure of grace which we have received⁶. But these, I cannot as yet, term good works; because they do not spring from faith and the love of God.
3. By salvation I mean, not barely, according to the vulgar notion, deliverance from hell, or going to heaven: but a present deliverance from sin, a restoration of the soul to its primitive health, its original purity; a recovery of the divine nature; the renewal of our souls after the image of God, in righteousness and true holiness, in justice, mercy, and truth. This implies all holy and heavenly tempers, and by consequence all holiness of conversation.
Now, if by salvation we mean, a present salvation from sin, we cannot say, holiness is the condition of it. For it is the thing itself. Salvation, in this sense, and holiness are synonymous terms. We must therefore say, We are saved by faith. Faith is the sole condition of this salvation. For without faith we cannot be thus saved. But whosoever believeth, is saved already.
*Without faith we cannot be thus saved. For we cannot rightly serve God, unless we love him. And we cannot love him, unless we know him; neither can we know God, unless by faith. Therefore salvation by faith, is only in other words, the love of God by the knowledge of God: or, the recovery of the image of God, by a true spiritual acquaintance with him.
4. Faith, in general, is, a divine, supernatural ἔλεγχος¹ 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 believes this, God pardons and absolves him.
And as soon as his pardon or justification is witnessed to him by the Holy Ghost, he is saved. He loves God and all mankind. He has the mind that was in Christ, and power to walk as he also walked. From that time (unless he make shipwreck of the faith) salvation gradually increases in his soul. For so is the kingdom of God, as if a man should cast seed into the ground.—And it springeth up, first the blade, then the ear, after that the full corn in the ear.
5. The first sowing of this seed, I cannot conceive to be other than instantaneous: whether I consider experience, or the word of God, or the very nature of the thing—however I contend not for a circumstance, but the substance; if you can attain it another way, do. Only see that you do attain it; for if you fall short, you perish everlastingly.
*This beginning of that vast, inward change, is usually termed The new birth. Baptism is the outward sign of this inward grace, which is supposed by our church, to be given with, and through that sign to all infants, and to those of riper years, if they repent and believe the gospel. But how extremely idle are the common disputes on this head? I tell a sinner, “You must be born again.” “No, say you, he was born again in baptism. Therefore he cannot be born again now.” Alas! What trifling is this? What if he was then a child of God? He is now manifestly a child of the devil. For the works of his father he doth. Therefore do not play upon words. He must go through an entire change of heart. In one not yet baptized, you yourself would call that change, the new birth. In him, call it what you will; but remember mean time, that if either he or you die without it, your baptism will be so far from profiting you, that it will greatly increase your damnation.
6. The author of faith and salvation is God alone. It is he that works in us both to will and to do. He is the sole giver of every good gift, and the sole author of every good work. There is no more of power than of merit in man; but as all merit is in the Son of God, in what he has done and suffered for us, so all power is in the Spirit of God. And therefore every man, in order to believe unto salvation, must receive the Holy Ghost. This is essentially necessary to every Christian, not in order to his working miracles, but in order to faith, peace, joy, and love, the ordinary fruits of the Spirit.
Although no man on earth can explain the particular manner, wherein the Spirit of God works on the soul, yet whosoever has these fruits, cannot but know and feel that God has wrought them in his heart.
Sometimes, he acts more particularly on the understanding, opening or inlightening it, (as the scripture speaks) and revealing, unveiling, discovering to us the deep things of God.
Sometimes he acts on the wills and affections of men; withdrawing them from evil, inclining them to good, inspiring, (breathing as it were) good thoughts into them: so it has frequently been exprest, by an easy, natural metaphor, strictly analogous to רוח, πνεῦμα, spiritus, and the words used in most modern tongues also, to denote the third person in the ever-blessed Trinity. But however it be exprest, it is certain, all true faith, and the whole work of salvation, every good thought, word and work, is altogether by the operation of the Spirit of God.
II. 1. I come now to consider the principal objections, which have lately been made against these doctrines.
I know nothing material which has been objected, as to the nature of justification: but many persons seem to be very confused, in their thoughts, concerning it, and speak as if they had never heard of any justification, antecedent to that of the last day. To clear up this, there needs only a closer inspection of our articles and homilies; wherein justification is always taken, for the present remission of our sins.
But many are the objections which have been warmly urged, against the condition of justification, faith alone: particularly in two treatises, the former intitled, The notions of the Methodists fully disproved: the second, The notions of the Methodists farther disproved. In both of which it is vehemently affirmed, 1. That this is not a scriptural doctrine. 2. That it is not the doctrine of the church of England.
It will not be needful to name the former of these any more; seeing there is neither one text produced therein, to prove this doctrine unscriptural, nor one sentence from the articles or homilies, to prove it contrary to the doctrine of the church. But so much of the latter as relates to the merits of the cause, I will endeavour to consider calmly. As to what is personal, I leave it as it is. God be merciful to me, a sinner!
2. To prove this doctrine unscriptural, That “Faith alone is the condition of justification,” you alledge, That “Sanctification, according to scripture, must go before it:” To evince which, you quote the following texts, which I leave as I find them: Go, disciple all nations—teaching them to observe all things, whatsoever I have commanded them.¹ He that believeth and is baptized shall be saved.² Preach repentance and remission of sins.³ Repent and be baptized every one of you, for the remission of sins.⁴ Repent and be converted, that your sins may be blotted out.⁵ By one offering he hath perfected for ever them that are sanctified.⁶ You add, “St. Paul taught Repentance toward God, and faith toward our Lord Jesus Christ⁷; and calls Repentance from dead works, and faith toward God, first principles.⁸”
You subjoin, “But ye are washed, says he, but ye are sanctified, but ye are justified. By washed is meant their baptism; and by their baptism is meant, first their sanctification, and then their justification.” This is a flat begging the question; you take for granted, the very point which you ought to prove. “St. Peter also, you say, affirms, That baptism doth save us or justify us.” Again, you beg the question: you take for granted what I utterly deny, viz. That save and justify are here synonymous terms. ’Till this is proved, you can draw no inference at all; for you have no foundation whereon to build.
I conceive these and all the scriptures which can be quoted to prove sanctification antecedent to justification, (if they do not relate to our final justification) prove only (what I have never denied) that repentance, or conviction of sin, and fruits meet for repentance, precede that faith, whereby we are justified: but by no means, that the love of God, or any branch of true holiness, must or can precede faith.
3. It is objected, Secondly, That justification by faith alone, is not the doctrine of the church of England.
“You believe, says the writer above-mentioned, that no good work can be previous to justification, nor consequently a condition of it. But God be praised, our church has no where delivered such abominable doctrine.” Page 14.
“The clergy contend for inward holiness, as previous to the first justification—this is the doctrine they universally inculcate, and which you cannot oppose without contradicting the doctrine of our church.” Page 26.
“All your strongest persuasives to the love of God, will not blanch over the deformity of that doctrine, that men may be justified—by faith alone—Unless you publicly recant this horrid doctrine, your faith is vain.” Page 27.
“If you will vouchsafe to purge out this venomous part of your principles, in which the wide, essential, fundamental, irreconcileable difference, as you very justly term it, mainly consists, then there will be found so far no disagreement between you and the clergy of the church of England.” ibid.
4. In order to be clearly and fully satisfied, what the doctrine of the church of England is, (as it stands opposite to the doctrine of the Antinomians, on the one hand, and to that of justification by works on the other) I will simply set down what occurs on this head, either in her Liturgy, Articles or Homilies.
“Spare thou them, O God, which confess their faults: restore thou them that are penitent, according to thy promises declared unto mankind in Christ Jesu our Lord.”
“He pardoneth and absolveth all them that truly repent and unfeignedly believe his holy gospel.”
“Almighty God, who dost forgive the sins of them that are penitent, create and make in us new and contrite hearts; that we worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee perfect remission and forgiveness, thro’ Jesus Christ our Lord.” Collect for Ash-Wednesday.
“Almighty God—hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto him.” Communion office.
“Our Lord Jesus Christ hath left power to absolve all sinners who truly repent and believe in him.” Visitation of the sick.
“Give him unfeigned repentance and stedfast faith, that his sins may be blotted out.” ibid.
“He is a merciful receiver of all true, penitent sinners, and is ready to pardon us, if we come unto him with faithful repentance.” Commination office.
Infants indeed our church supposes to be justified in baptism, altho’ they cannot then either believe or repent. But she expresly requires both repentance and faith, in those who come to be baptized when they are of riper years.
*As earnestly therefore as our church inculcates justification by faith alone, she nevertheless supposes repentance to be previous to faith, and fruits meet for repentance: yea, and universal holiness to be previous to final justification, as evidently appears from the following words:
*“Let us beseech him—that the rest of our life may be pure and holy, so that at the last we may come to his eternal joy.” Absolution.
“May we seriously apply our hearts to that holy and heavenly wisdom here, which may in the end bring us to life everlasting.” Visitation of the sick.
“Raise us from the death of sin unto the life of righteousness,—that at the last day we may be found acceptable in thy sight.” Burial office.
“If we from henceforth walk in his ways,—seeking always his glory, Christ will set us on his right hand.” Commination office.
5. We come next to the articles of our church: the former part of the ninth runs thus:
Of Original or Birth-Sin.
“Original sin—is the fault and corruption of the nature of every man—whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit: and therefore in every person born into this world, it deserveth God’s wrath and damnation.”
ARTICLE X. Of Free-Will.
“The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God. Wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will.”
ARTICLE XI. Of the Justification of Man.
“We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. Wherefore that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the homily of justification.”
I believe this article relates to the meritorious cause of justification, rather than to the condition of it. On this therefore I do not build any thing concerning it, but on those that follow.
ARTICLE XII. Of Good Works.
“Albeit that good works which are the fruits of faith and follow after justification, cannot put away our sins—yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith: insomuch that by them a lively faith may be as evidently known, as a tree may be known by the fruit.”
We are taught here, 1. That good works in general, follow after justification. 2. That they spring out of a true and lively faith, that faith whereby we are justified: 3. That true, justifying faith may be as evidently known by them, as a tree discerned by the fruit.
Does it not follow, that the supposing any good work to go before justification, is full as absurd as the supposing an apple or any other fruit to grow before the tree?
But let us hear the church, speaking yet more plainly.
ARTICLE XIII. Of Works done before Justification.
“Works done before the grace of Christ, and the inspiration of his Spirit, (i. e. before justification, as the title expresses it) are not pleasant to God, forasmuch as they spring not of faith in Jesu Christ—Yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not they have the nature of sin.”
Now, if all works done before justification, have the nature of sin, (both because they spring not of faith in Christ, and because they are not done as God hath willed and commanded them to be done) what becomes of sanctification previous to justification? It is utterly excluded: seeing whatever is previous to justification, is not good or holy, but evil and sinful.
*Altho’ therefore our church does frequently assert, that we ought to repent and bring forth fruits meet for repentance, if ever we would attain to that faith, whereby alone we are justified: yet she never asserts (and here the hinge of the question turns) that these are good works, so long as they are previous to justification. Nay she expressly asserts the direct contrary, viz. That they have all the nature of sin. So that this “Horrid, scandalous, wicked, abominable, venomous, blasphemous doctrine,” is nevertheless the doctrine of the church of England.
6. It remains, to consider what occurs in the homilies, first with regard to the meritorious cause of our justification, agreeable to the 11th, and then with regard to the condition of it, agreeable to the 12th and 13th articles.
“These things must go together in our justification; upon God’s part, his great mercy and grace; upon Christ’s part, the satisfaction of God’s justice; and upon our part, true and lively faith in the merits of Jesus Christ.” Homily on salvation, part I.
“So that the grace of God doth not shut ♦out the justice (or righteousness) of God in our justification; but only shutteth out the righteousness of man——as to deserving our justification.”
“And therefore St. Paul declareth nothing on the behalf of man, concerning his justification but only a true faith.”
*“And yet that faith doth not shut out repentance, hope, love, to be join’d with faith (that is, afterwards; see below) in every man that is justified——neither doth faith shut out the righteousness of our good works, necessarily to be done afterwards. But it excludeth them so, that we may not do them to this intent to be made just (or, to be justified) by doing them.”
“That we are justified by faith alone, is spoken, to take away clearly all merit, of our works, and wholly to ascribe the merit and deserving of our justification unto Christ only.” ibid. Part II.
“The true meaning of this saying, we be justified by faith only, is this, we be justified by the merits of Christ only, and not of our own works.” ibid. Part III.
7. Thus far touching the meritorious cause of our justification; referred to in the 11th article. The 12th and 13th are a summary of what now follows, with regard to the condition of it.
“Of (justifying) true faith, three things are specially to be noted, 1. That it bringeth forth good works. 2. That without it, can no good works be done. 3. What good works it doth bring forth.” Sermon on faith. Part I.
“Without faith can no good work be done, accepted and pleasant unto God. For as a branch cannot bear fruit of itself, saith our Saviour Christ, except it abide in the vine, so cannot you, except you abide in me. Faith giveth life to the soul; and they be as much dead to God that lack faith, as they be to the world, whose bodies lack souls. Without faith all that is done of us, is but dead before God. Even as a picture is but a dead representation of the thing itself, so be the works of all unfaithful (unbelieving) persons before God. They be but shadows of lively and good things, and not good things indeed. For true faith doth give life to the works, and without faith no work is good before God.” ibid. Part III.
“We must set no good works before faith, nor think that before faith a man may do any good works. For such works are as the course of an horse that runneth out of the way, which taketh great labour, but to no purpose.” ibid.
“Without faith we have no virtues, but only the shadows of them. All the life of them that lack the true faith is sin.” ibid.
“As men first have life, and after be nourished, so must our faith go before, and after be nourished with good works. And life may be without nourishment, but nourishment cannot be without life.” Homily of works annexed to faith. Part I.
“I can shew a man, that by faith without works lived and came to heaven. But without faith never man had life. The thief on the cross only believed, and the most merciful God justified him. Truth it is, if he had lived and not regarded faith and the works thereof, he should have lost his salvation again. But this I say, faith by itself saved him. But works by themselves never justified any man.”
“Good works go not before, in him which shall afterwards be justified. But good works do follow after, when a man is first justified.” Homily on fasting. Part I.
8. From the whole tenor then of her liturgy, articles and homilies, the doctrine of the church of England appears to be this:
1. That no good work properly so called, can go before justification:
2. That no degree of true sanctification can be previous to it.
3. That as the meritorious cause of justification is, the life and death of Christ; so the condition of it, is faith. Faith alone; and
4. That both inward and outward holiness, are consequent on this faith, and are the ordinary, stated condition, of final justification.
9. And 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? What means then this endless strife of words? Or, what doth your arguing prove?
10. 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? That none was ever yet truly convinced of righteousness, who was not first convinced of sin? Repentance therefore in this sense, we cannot deny to be necessarily previous to faith. Is it not equally undeniable, that the running back into known, wilful 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, “Why, if you will thus drink away all conviction, how should you ever truly know your want of Christ? Or consequently, believe in him?—If you will not forgive your brother his trespasses, neither will your heavenly Father forgive you your trespasses—If you will not ask, how can you expect to receive?—If you will not hear, how can faith come by hearing? It is plain, you grieve the Spirit of God; you will not have him to reign over you. Take care that he does not utterly depart from you. For unto him that hath, shall be given: but from him that hath not, i. e. uses it not, shall be taken away, even that which he hath.” Would you scruple, on a proper occasion to say this? You could not scruple it, if you believe the bible. 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.
*11. And yet I allow you this, that altho’ both repentance and the fruits thereof are in some sense necessary before justification, yet neither the one nor the other is necessary in the same sense, or in the same degree with faith. Not in the same degree. For in whatever moment a man believes (in the Christian sense of the word) he is justified, his sins are blotted out, his faith is counted to him for righteousness. But it is not so, at whatever moment he repents, or brings forth any, or all the fruits of repentance. Faith alone therefore justifies; which repentance alone does not; much less any outward work. And consequently, none of these are necessary to justification, in the same degree with faith.
*Nor in the same sense. For none of these has so direct, immediate a relation to justification as faith. This is proximately necessary thereto; repentance, remotely, as it is necessary to the increase or continuance of faith. And even in this sense, these are only necessary, on supposition——if there be time and opportunity for them: for in many instances there is not: but God cuts short his work, and faith prevents the fruits of repentance. So that the general proportion is not overthrown, but clearly established by these concessions; and we conclude still, both on the authority of scripture and the church, that faith alone is the proximate condition of justification.
III. 1. I was once inclined to believe that none would openly object, against what I had any where said of the nature of salvation. How greatly then was I surprised some months ago, when I was shewn a kind of circular letter, which one¹ of those whom the Holy Ghost hath made overseers of his church, I was informed, had sent to all the clergy of his diocese!
Part of it ran (nearly, if not exactly) thus:
“There is great indiscretion in preaching up a sort of religion, as the true and only Christianity, which in their own account of it, consists in an enthusiastic ardor, to be understood or attained by very few, and not to be practised without breaking in upon the common duties of life.”
O my Lord, what manner of words are these! Supposing candour and love out of the question, are they the words of truth? I dare stake my life upon it, there is not one true clause in all this paragraph.
The propositions contained therein, are these:
1. That the religion I preach, consists in enthusiastic ardor:
2. That it can be attained by very few:
3. That it can be understood by very few:
4. That it cannot be practised without breaking in upon the common duties of life.
5. And that all this may be proved by my own account of it.
I earnestly intreat your grace, to review my own account of it, as it stands in any of my former writings; or to consider the short account which is given in this. And if you can thence make good any one of those propositions, I do hereby promise before God and the world, that I will never preach more.
At present I do not well understand what your grace means by “An enthusiastic ardor.” Surely you do not mean, the love of God! No, not though a poor, pardoned sinner should carry it so far, as to love the Lord his God, with all his heart, and with all his soul, and with all his strength! But this alone is the ardor which I preach up, as the foundation of the true and only Christianity. I pray God so to fill your whole heart therewith, that you may praise him for ever and ever.
But why should your grace believe, that the love of God, can be attained by very few? Or, that it can be understood by very few? All who attain it, understand it well. And did not he who is loving to every man design, that every man should attain true love? O that all would know in this their day, the things that make for their peace!
And cannot the love both of God and our neighbour be practised, without breaking in upon the common duties of life? Nay, can any of the common duties of life, be rightly practised without them? I apprehend not. I apprehend I am then laying the true, the only foundation for all those duties, when I preach Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself.
2. With this letter was sent (I believe to every clergyman in the diocese) the pamphlet intitled, Observations on the conduct and behaviour of a certain sect, usually distinguished by the name of Methodists. It has been generally supposed to be wrote by a person, who is every way my superior. Perhaps one reason why he did not inscribe his name was, that his greatness might not make me afraid: and that I might have liberty to stand, as it were, on even ground, while I answer for myself.
In considering, therefore, such parts of these observations, as naturally fall in my way, I will take that method which, I believe, the author desires, using no ceremony at all: but speaking as to an equal, that it may the more easily be discerned, where the truth lies.
The first query relating to doctrine, is this.
“Whether notions in religion may not be heightened to such extremes, as to lead some into a disregard of religion itself, through despair of attaining such exalted heights? And whether others who have imbibed those notions, may not be led by them, into a disregard and disesteem of the common duties and offices of life? To such a degree, at least, as is inconsistent with that attention to them, and that diligence in them, which Providence has made necessary to the well-being of private families and public societies, and which christianity does not only require in all stations, and in all conditions, but declares at the same time, that the performance even of the lowest offices in life, as unto God, (whose providence has placed people in their several stations) is truly a serving of Christ, and will not fail of its reward in the next world?”
You have interwoven so many particulars in this general question, that I must divide and answer them one by one.
Q. 1. Whether notions in religion may not be heightened to such extremes as to lead some into a disregard of religion itself?
A. They may. But that I have so heightened them, it lies upon you to prove.
Q. 2. Whether others may not be led into a disregard of religion, through despair of attaining such exalted heights?
A. What heights? The loving God with all our heart? I believe, this is the most exalted height in man or angel. But I have not heard, that any have been led into a disregard of religion, through despair of attaining this.
Q. 3. Whether others who have imbibed these notions, may not be led by them, into a disregard and disesteem, of the common duties and offices of life?
A. My notions are, “True religion is the loving God with all our heart, and our neighbour as ourselves; and in that love abstaining from all evil, and doing all possible good to all men.” Now, it is not possible in the nature of things, that any should be led by these notions, into either a disregard or disesteem of the common duties and offices of life.
Q. 4. But may they not be led by them into such a degree at least, of disregard for the common duties of life, as is inconsistent with that attention to them, and diligence in them, which Providence has made necessary?
A. No. Quite the reverse. They lead men to discharge all those duties with the strictest diligence and closest attention.
Q. 5. Does not christianity require this attention and diligence in all stations and in all conditions?
A. Yes.
Q. 6. Does it not declare, that the performance even of the lowest offices of life, as unto God, is truly a serving of Christ? and will not fail of its reward in the next world?
A. It does. But whom are you confuting? Not me. For this is the doctrine I preach continually.
3. Query the second. “Whether the enemy of christianity may not find his account, in carrying christianity, which was designed for a rule to all stations and all conditions, to such heights as make it fairly practicable by a very few, in comparison, or rather by none?”
I answer, 1. The height to which we carry christianity (as was but now observed) is this, Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself. 2. The enemy of christianity cannot find his account, in our carrying it to this height. 3. You will not say on reflection, that christianity, even in this height, is practicable by very few, or rather by none: You yourself will confess, this is a rule (as God designed it should) for all stations, and all conditions.
Query the third. “Whether, in particular, the carrying the doctrine of justification by faith alone to such a height, as not to allow that a sincere and careful observance of moral duties is so much as a condition of our acceptance with God, and of our being justified in his sight: Whether this, I say, does not naturally lead people to a disregard of those duties, and a low esteem of them; or rather to think them no part of the christian religion?”
I trust justification by faith alone, has been so explained above, as to secure, not only a high esteem, but also a careful and sincere observance of all moral duties.
4. Query the fourth. “Whether a due and regular attendance on the public offices of religion, paid by good men in a serious and composed way, does not answer the true ends of devotion, and is not a better evidence of the co-operation of the Holy Spirit, than those sudden agonies, roarings, screamings, tremblings, droppings down, ravings, and madnesses, into which their hearers have been cast?”
I must answer this ♦query likewise part by part.