So
they got into conversation, talked of Willis's step, which Freeborn
called awful; and, before Charles knew where he was, he found himself
asking Freeborn what he meant by "faith."

"Faith," said Freeborn, "is a Divine gift, and is the instrument of our
justification in God's sight. We are all by nature displeasing to Him,
till He justifies us freely for Christ's sake. Faith is like a hand,
appropriating personally the merits of Christ, who is our justification.
Now, what can we want more, or have more, than those merits? Faith,
then, is everything, and does everything for us. You see, then, how
important it is to have a right view about justification by faith only.
If we are sound on this capital point, everything else may take its
chance; we shall at once see the folly of contending about ceremonies,
about forms of Church-government, about, I will even say, sacraments or
creeds. External things will, in that case, either be neglected, or will
find a subordinate place."

Reding observed that of course Freeborn did not mean to say that good
works were not necessary for obtaining God's favour; "but if they were,
how was justification by faith only?"

Freeborn smiled, and said that he hoped Reding would have clearer views
in a little time. It was a very simple matter. Faith not only justified,
it regenerated also. It was the root of sanctification, as well as of
Divine acceptance. The same act, which was the means of bringing us into
God's favour, secured our being meet for it. Thus good works were
secured, because faith would not be true faith unless it were such as to
be certain of bringing forth good works in due time.

Reding thought this view simple and clear, though it unpleasantly
reminded him of Dr. Brownside. Freeborn added that it was a doctrine
suited to the poor, that it put all the gospel into a nutshell, that it
dispensed with criticism, primitive ages, teachers--in short, with
authority in whatever form. It swept theology clean away. There was no
need to mention this last consequence to Charles; but he passed it by,
wishing to try the system on its own merits.

"You speak of _true_ faith," he said, "as producing good works: you say
that no faith justifies _but_ true faith, and true faith produces good
works. In other words, I suppose, faith, which is _certain to be
fruitful_, or _fruitful_ faith, justifies. This is very like saying that
faith and works are the joint means of justification."

"Oh,