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 one[¹] of those whom the Holy Ghost hath made overseers of his church, I was informed, had sent to all the clergy of his diocese!
[¹] The (then) Archbishop of York.
Part of it ran (nearly, if not exactly) thus: