that other way of speaking by St. Paul, "we are justified by faith, without the deeds of the law," it were plainly a dangerous idolizing of a formula of our own, so to set up the statement, "we are justified by faith only," as to make it the exclusive test of all sound teaching, and not itself to be restrained from error by the teaching of St. James, as well as to restrain the error to which it was opposed. It is obviously a safeguard against the Romanist, not against the Antinomian or the fanatic; it corrects self-confidence, not indolence. And it may be (as has been suggested) one end for which it pleases GOD to permit this discrepancy of statements within our Church, that, in the imperfect state in which we now are, we may mutually furnish correctives to the tendency of the other: and that as there are "diversities of gifts," so one shall be a teacher of repentance, diligence, earnestness, self-abasement; another, of lively hope one, of faith chiefly as issuing in works; another, of works as proceeding from faith: one, of trust in our LORD as pardoning our misdeeds; another, as enabling us by His indwelling SPIRIT to do deeds acceptable to Him; and so on: that so, each supplying prominently what in another is less apparent, all may, by all together, be built up into "a perfect man;" all "may be convinced of all, be judged of all."

It appears, then, to the writer, that some narrowness of view has occasioned most of the misgivings or objections raised, as though different doctrines,

which have of late been more inculcated, were at variance with the doctrine of justification by faith. Thus, for some years, the doctrine of baptismal regeneration was held up as at variance with "justification by faith," and faith opposed to the "sacrament of faith," as though justification might not, upon faith, be imparted to us through the Sacrament. And to this the writer chiefly addressed himself in his Letter; this having been the main difficulty which he had met with.

Not less objection has been made of late to the mention of works as connected with justification, though Holy Scripture expressly sanctions the strongest formula which can be used, "we are justified by works and not by faith only;" or to "judgment according to works," although Holy Scripture inculcates it so fully and repeatedly, and in such variety of ways; and as if it were not our duty to receive declarations of Holy Scripture, which we might not at any time be able to reconcile, assured that they cannot be contradictory, although they might appear so to many, doubting not that we shall see hereafter, if we will be content first to believe; and presuming not to square the statements of Holy Scripture by the formulæ which we have, however truly, derived from it, but rather doubting of the accuracy of our own understanding, than of the literal meaning of its plain words.

The difficulties the writer has chiefly met with are of two sorts, both of which require to be treated

with respect or tenderness. 1. A dread, (chiefly for others,) lest the doctrine of the free grace of Almighty GOD in man's salvation should be obscured. 2. In a more humble and timid sort of Christians, lest a standard should be set up which they shall fall short of; lest, if certain doctrines be true, their own repentance should not be of the right sort, their own righteousness be found wanting in the balance, and they themselves" not stand in the judgment." Yet, while we would speak of these especially, or any others whose fears are real, with deference, it may not, in a charitable faithfulness, be suppressed, that others there are (without judging who they are) to whom this is a strife of words; who do not realize what they are speaking of; who have learnt the doctrine of justification by faith without knowing what "faith" is; who shrink from the close blending of sanctification with justification, because they are really unsanctified; who argue vehemently against judgment by works, because they are conscious that "their" own "deeds are evil;" against self-denying practices, because they are self-indulgent. It is forbidden to judge who these are, separately, one should hope of every one that he were not such; yet no one can observe the dry, abstract, proud way in which these doctrines are often maintained or impugned, as it may be, (especially by anonymous or periodical writers,) without fearing that there is much eager disputing, where there is little appreciation of the truth disputed about, that many are contending

about the title-deeds of our inheritance without caring to enter into it and take possession of it. The same charity which requires that we should not judge individually, demands that this should be said generally, and that without casting a slur upon bodies of men; yet, as suggesting to many to examine the more their own work, and "judge❞ themselves that they "be not judged of the Lord." Listlessness, indolence, lukewarmness, even sensuality, may be to be dreaded in connexion with elevated and excited feelings, and profession of trust in the merits of the Redeemer, as much as dependence upon self in those who inculcate good works. are contradictory, yet both may be, and have been, found together.

Both

Both the classes of difficulties above alluded to, might be removed, the writer is persuaded, by a careful study of the work before referred to: here some hints may be given, which may aid to its better understanding, as well to the preliminary clearing up of those misgivings.

1. With regard to those who dread lest sanctification should be unduly mixed up with justification, their difficulties appear to have arisen chiefly from confounding the act of justification with the state of justification, (or, as our Catechism expresses it, of

salvation ;") God's gracious act with our condition, GOD's "justifying" with our "being justified;" and, again, our condition upon our first entrance into that state with our subsequent continuance. For these

would obviously be distinct subjects of inquiry, and would require different answers, wherein justification consisted as GOD's act, (which is the remission of our sins) and wherein our continuing to be justified consists, which is in our being members of His Son, which we do remain through His SPIRIT dwelling in us.

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2. It is plain that difficult qualities are in part required in us, for the first acceptance of justification and for continuance in it; i. e. more is required of us for the last than for the first. For the first, GOD justifies us, being ungodly, and we have but to accept the pardon which He offers, renouncing the past, accepting the present, looking to the future; it is simple acceptance of a gift from without. Subsequently, we have equally nothing of our own (for all is of GOD), but it must now be no longer something without, but within, us; the power and the will to use GOD's Gift, and the Gift itself, are from GOD, not given to us once for all, but daily and hourly, and at each moment, supplied for the needs of the moment, day, and hour: but still, whether we will use it or no, and the degree of our diligence, is with ourselves; we can refuse, neglect, bury it, or we can stir it up and grow in it. "Hitherto," as St. Chrysostom so often says, "it has been all GOD'S gift; for the rest, thy own diligence is needed." It is plain, then, since more is required on our part, that we may remain justified, than for our first entrance into that state, "justification," if spoken of as "the state of being justified," must include more