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CHURCH OF ENGLAND.

meant, when he said, faith without works justifieth us.. And because all this is brought to pass through the only merits and deservings of our Saviour Christ, and not through our merits, or through the merit of any virtue that we have within us, or of any work that cometh from us ; therefore, in that respect of merit and deserving, we forsake (as it were) all together again, faith, works, and all other virtues. For our own imperfection is so great, through the corruption of original sin, that all is imperfect that is within us; faith, charity, hope, dread, thoughts, words, and works; and therefore not apt to merit and discern any part of our justification for us. And this form of speaking use we in the humbling of ourselves to God; and to give all the glory to our Saviour Christ, who is best worthy to have it.-Ibid. Part III. p. 17.

The Bishop's statement of the doctrine of Justification is not consistent with that given by the Church in these passages. He says, p. 111. "Had there been such an unwearied observance" of the law "in any one, it would have given him a title, upon the ground of strict justice, without any grace or favour, to the sentence of justification:" and in the following page he adds, "FAITH stands in the place of righteousness or uniform obedience; and through the mercy of God OBTAINS for the transgressor that JUSTIFICATION as an act of grace, which his own uniform obedience, had it taken place, would have obtained for him as a debt of justice." If his lordship means, "that this our

OWN ACT, to believe in Christ, or this OUR FAITH in Christ, which is within us, DOTH JUSTIFY us and DESERVE OUR JUSTIFICATION unto us," this is what the Homily expressly denies. If his lordship's meaning be any thing else, he has been extremely unhappy in the language he has used on this subject.

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If his lordship be really attached to the doctrine of the Articles and Homilies, how can we account for such observations as these? "There are more passages in the epistles, which attribute justification and salvation to good works than to faith." P 161. "Men, as they now are, are not capable of perfect obedience, but they are capable of endeavouring to attain it. SUCH AN ENDEAVOUR is their indispensable duty; and although it may not in all instances, and upon every occasion, be effectual, it is humbly hoped that it MAY BE

SUFFICIENT TO RECOMMEND THEM TO THE FAVOUR

OF GOD." p. 174. The attainment of eternal happiness is made to depend upon our own choice and exertions." p. 65. "Our Saviour not only assigns eternal life to those who have performed acts of mercy to their fellow creatures, but expressly on account of those acts." In the New Testament, "wORKS ARE clearly made THE GRAND HINGE on which our JUSTIFICATION AND SALVATION turn." "Works are the grand turning point in the matter of our salvation." p. 181.

The frequent assertion of St. Paul, that a man is not justified by the works of the law, is represented by Dr. T. as referring solely to "the observance of the rites and ceremonies of the Mosaic dispensation." p. 114, 115. He says, "Whenever St. Paul, in speaking of justification, uses the word works or deeds, he invariably adds, "of the law;" he frequently says, "a man is not justified by the works of the law;" but not once does he say "a man is not justified by works." p. 120. But had his lordship forgotten this passage? ?"If Abraham were justified by works, he hath whereof to glory." Rom. iv. 2. Here we find the phrase "justified by works," NOT followed by the words which his lordship asserts are "INVARIABLY ADDED.”

The works denied to have had any share in Abraham's justification could not be "the rites and ceremonies of the Mosaic dispensation"—and we are expressly informed in a subsequent verse, that this refers to a period even antecedent to the institution of circumcision.

His lordship says, "It is the doctrine of our church that baptism duly administered, confers justification." p. 147. Baptism may be duly administered, and yet not be rightly received. Its spiritual benefits are restricted in the 27th article, to them" that receive it rightly.” But in what part of the Articles, Homilies, or Liturgy, it is said to confer justification, his lordship has not thought proper to state. Such an assertion as this required proof. But his lordship is accustomed to assertion without proof.

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A quick or lively faithis not only the common belief of the articles of our faith, but it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at God's hand.-1 Hom. on faith, p. 20.

They (the Old Testament saints) did not only know God to be the lord, maker, and governor of all men in

Rom. v. 1.

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But why do I use such an obscure testimony? Paul in variably denies, that peace or tranquillity can be enjoyed in the conscience, without a certainty that wè are justified by faith *" And he also declares, whence that certainty proceeds: it is "because the love of God is shed abroad in our hearts by the Holy Ghost t;" as though he had said that our consciences can never be satis fied without a certain per↑ Rom. v. 5.

CHURCH OF ENGLAND.

the world; but also they had a special confidence and trust, that he was, and would be, their God, their comforter, aider, helper, maintainer, and defender. This is the Chris tian faith which these holy men had, and we also ought to have. 2 Hom. on faith, p. 23.

He that doth consider all these things, and believeth them assuredly, as they are to be believed, even from the bottom of his heart;

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suasion of our acceptance with God. Thence he exclaims in the name of all the pious, "Who shall separate us from the love of God, which is in Christ *?” for till we have reached that port of safety, we shall tremble with alarm at every slightest breeze; but while God shall manifest himself as our shepherd, we shall "fear no evil t."-Institut. 1. 3. c. 13. s. 5.

being established in God in this true faith, having a quiet conscience in Christ, a firm hope, and assured trust in God's mercy, through the merits of Jesus Christ, to obtain this quietness, rest, and everlasting joy; shall not only be without fear of bodily death, &c.-3 Hom. against fear of death, p. 61, 62.

CHURCH OF ENGLAND.

"To fast, with this persuasion of mind, that our fasting and our good works can make us perfect and just men, and, finally, bring us to heaven; this is a devilish persuasion."-1 Hom. on fasting, p. 168.

"It" [namely, the parable of the Pharisee and Publican] is spoken to them

* Rom. viii. 35.

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The observation of Augustine is strictly true, that all, who are strangers to the religion of the one true God, however they may be esteemed worthy of admiration for their reputed virtue, not only merit no reward, but are rather deserving of punishment; because they contaminate the pure gifts

Psalm xxiii. 4.

CHURCH OF ENGLAND.

that trusted in themselves, that they were righteous, and despised others. Now, because the Pharisee directeth his works to an evil end, seeking by them justification, which indeed is the proper work of God, without our merits; his fasting twice in the week, and all his other works, though they were never so many, and seemed to the world never so good and holy, yet, in very deed, before God, they are altogether evil and abominable."-Ibid. p. 169.

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of God with the pollution of their own hearts. For though they are instruments used by God for the preservation of human society by the exercise of justice, continence, friendship, temperance, fortitude, and prudence; yet they perform these good works of God very improperly; being restrained from the commission of evil not by a sincere attachment to true virtue; but either by mere ambition, or by selflove, or by some other irregular disposition. These actions therefore being cor

rupted in their very source by the impurity of their hearts, are no more entitled to be classed among virtues, than those vices which commonly deceive mankind by their affinity and similitude to virtues. Besides, when we remember that the end of what is right is always to serve God; whatever is directed to any other end can have no claim to that appellation. Therefore, since they regard not the end prescribed by divine wisdom, though an act performed by them be externally and apparently good, yet being directed to a wrong end it becomes siu.-Institut. l. 3. c. 14. s. 3.

CHURCH OF ENGLAND. Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, foras

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We lay it down therefore as an undoubted truth, which ought to be well known to such as are but

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