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That I may know Christ, not in mind only and understanding, but in heart and affections; that I may know especially, and feel, the power and virtue of his resurrection making me dead unto sin, but alive unto God: (Rom. vi. 4, 5.) that I may know also, and experience, the fellowship of his sufferings, in a conformity unto his death, in the crucifixion of the old man, and the mortification of the deeds of the body; that thus dying with Christ, I may rise with him to everlasting life. (Rom. vi. 6. 8.)

Our Reformers guarded the doctrine of "Justification by faith only," in our 11th Article, with an anxious and scrupulous diligence. Witness the Homily entitled "Of the salvation of all mankind;" to which Homily the Article refers, for the purpose, no doubt, of preventing any abuse. See particularly the 2d part of the Homily of Salvation, where in the margin it is noted, "Faith alone, how it is to be understood;" which may seem the very passage to which more especially the Article would refer us.

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'Nevertheless, this sentence, that we be justified by faith only, is not so meant of them, that the said justifying faith is alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time and season. Nor when they say, that we should be justified freely, do they mean that we should or might afterward be idle, and that nothing should be required on our parts afterward; neither do they mean so to be justified without good works, that we should do no good works at all, like as shall be more expressed at large hereafter." (See the 3d part of the same Homily, where in the margin it is noted, They that preach faith only justifieth, do not teach carnal liberty, or that we should do no good works.") "And although this doctrine be never so true, (as it is most true indeed) that

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we be justified freely, without all merit of our own good works, (as St. Paul doth express it) and freely, by this lively and perfect faith in Christ only, (as the ancient authors use to speak it) yet this true doctrine must be also truly understood, and most plainly declared; lest carnal men should take unjustly occasion thereby to live carnally, after the appetite and will of the world, the flesh, and the devil. And because no man should err by mistaking of this doctrine, I shall plainly and shortly so declare the right understanding of the same, that no man shall justly think that he may thereby take any occasion of carnal liberty, to follow the desires of the flesh, or that thereby any kind of sin shall be committed, or any ungodly living the more used."

Luther unfortunately had been less guarded. He uniformly indeed maintains the necessity of Christian practice; but in his Comment on the Epistle to the Galatians, and elsewhere, he has many perilous things about good works, and about Christians being free from the law; things which may make one wonder, if not tremble. The Romish doctrine of "the merit of works" was the great error which he had to encounter. To exalt faith therefore, and to depress works, was his proper business, as a Controversialist. Considering this, we may be the less surprised, if in speaking of good works he sometimes approaches the very limits of sound doctrine: considering the constitutional warmth of his temper, we need not much wonder, if now and then he oversteps them.

ΝΟΤΕ (Β) p. 122.

The following correspondencies in phraseology will probably be thought a sufficient indication, that St. James in writing his Epistle had his eye upon the Epistle to the Romans.

ST. PAUL.

iii. 28. Λογιζομεθα ουν πιςει δικαι εσθαι ανθρωπον, χωρις εργων νομε.

*. 9. ότι εαν ὁμολογησης-σωθηση.

iv. 2. ει γαρ Αβρααμ εξ εργων εδικαιώθη, εχει καυχημα· αλλ' 8 προς τον θεον.

iv. 3. τι γαρ ἡ γραφη λεγει ; &c.

ii. 13. & γαρ οἱ ακροαται τ8 νομε δικαιοι παρα τῷ θεῷ' αλλ' οἱ ποιηται τε νομε δικαιωθήσονται.

ν. 3. αλλα και καυχώμεθα εν ταις θλίψεσιν, ειδότες ότι ἡ θλιψις ὑπομονην κατεργάζεται, ἡ δὲ ὑπομονη δοκιμην, ἣ δε δοκιμη ελπιδα, &c.

vii. 23. βλεπω δε έτερον νομον εν τοις μελεσι με, αντιςρατευομενον τῳ νόμῳ το 20ος με.

χίν. 4. συ τις ει κρινών αλλο

τριον οικετην ;

ST. JAMES.

ii. 24. Ορατε τοινυν, ότι εξ εργων δικαιεται ανθρωπος, και εκ εκ πίςεως μονον.

ii. 26. ἡ πισις, χωρις των εργων, νεκρά εσι.

ii. 14. μη δυναται ἡ πιςις σωσαι αυτόν ;

ii. 21. Αβρααμ ὁ πατηρ ήμων εκ εξ εργων εδικαιώθη, ανενεγκας Ισαακ τον υιον αυτέ επι το θυσιαςηριον ; ii. 23. και επληρώθη ἡ γραφη ἡ λεγεσα, &c.

i. 22. γινεσθε δε ποιηται λογο, και μη μόνον ακροαται, παραλογιζο μενοι ἑαυτες.

i. 2, 3, 4. πασαν χαραν ἡγησασθε, αδελφοι με, όταν πειρασμοις περιπεσητε ποικιλοις· γινωσκοντες ότι το δοκιμιον ύμων της πίσεως κατεργάζεται υπομονην· ἡ δὲ ὑπομονη εργον τέλειον εχέτω, &c.

iv. 1. των ἡδονων ύμων των τρατευομένων εν τοις μελεσιν ύμων.

iv. 12. συ τις ει ός κρίνεις τον ἑτερον ;

NOTE (C.) p. 134.

Necessary Doctrine: Article of Justification.

"And this justification, whereof we have hitherto spoken, may be called the first justification; that is to say, our first com→ ing into God's house, which is the Church of Christ; at which coming we be received and admitted to be of the flock and family of our Saviour Christ, and be professed and sworn to be the servants of God, and to be soldiers under Christ, to fight against our enemies, the devil, the world, and the flesh. Of the which ene mies if it chance us, after our baptism, to be overthrown, and cast into mortal sin; then is there no remedy but, for the recovery of our former estate of justification, which we have lost, to arise by penance; wherein proceeding in sorrow and much lamentation for our sins, with fasting, alms, prayer, and doing all such things, at the least in true purpose and will, as God requireth of us; we must have a sure trust and confidence in the mercy of God, that for his Son our Saviour Christ's sake, he will yet forgive us our sins, and receive us into his favour again. And so, being thus restored to our justification, we must go forward in our battle aforesaid, in mortifying our concupiscence, and in our daily spiritual renovation; in following the motions of the Spirit of Christ, in doing good works, and abstaining from sin, and all occasions thereof; being armed with faith, hope, and charity: to the intent we may attain our final justification, and so be glorified in the day of judgment with the reward of everlasting life."

Having experienced that prejudices may exist against the propriety of the term "final justification," I shall not think it too much to confirm the use of it, by the following quotation from

R.

a Divine, whose learning and judgment certainly no orthodox member of our Church will be inclined to call in question.—“The next thing I have to premise is, that God often confers Remission, or Justification, for the time being, in this life present, with certain and immediate effect, according to the degree or extent what may of it. All Remission is not final, nor suspended upon come after: but there is such a thing as present Remission, distinct from the final one; and which may or may not continue to the end; but is valid for the time being, and is in its own nature (no cross circumstances intervening) irrevocable. Let us come to particulars in proof of the position. Jesus said unto the sick of the palsy, "Son, thy sins are forgiven thee," (Mark ii. 5. 9; Luke v. 20.) There was present Remission of some kind or other, to some certain degree, antecedent to the day of judgment, and of force for the time being. So again, our Lord's words, "Whose-soever sins ye remit, they are remitted, &c." (John xx. 29.) do plainly suppose and imply a present remission to some degree or other, antecedently to the great day, and during this present life. "All that believe (viz. with a faith working by love) are justified, &c." (Acts xiii. 39.) The text speaks plainly of a present Justification, or Remission: for both amount to the same, as I have hinted before. St. Paul speaks of sincere converts, as "being justified freely by God's grace, through the redemption that is in Jesus Christ;" (Rom. iii. 24.) and soon after mentions "Remission of sins past," (Rom. iii. 25.) meaning Remission then present; as indeed he could not mean any thing else. In another place, he speaks of Justification as then actually received, or obtained: "Being justified by faith, we have peace with God, through our Lord Jesus Christ-by whom we have now received the atonement." (Rom. v. 1. 11.) Elsewhere he says, "Ye are washed, ye are sanctified, ye are justified, in

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