trine of justification by works. These they represent as the condition of it, and the chief means, by which we obtain it.' We are required, Dr. Croft says, to consider good works as the condition, though not the meritorious cause, of salvation. Were we, says Mr. Benson to his congregation, to utter these pressing calls, which elsewhere you may hear; Come to Christ, and throw yourselves on his mercy: come to him, bringing nothing, but your sins, seek him not by your deeds, but seek him by faith. Were we to call you in such terms, we should turn conspirators against the welfare of your souls. The call you desire to hear is uttered only to the righteous; he speaks comfort to the righteous." This certainly implies justification by works: yet, as Mr. Polwhele's words relate, not to justification, but to salvation; it would perhaps have been better had they not been introduced; or rather I had some fuller evidence of his meaning been adduced. The eleventh article is a sufficient confutation of the doctrine opposed by Mr. Overton; as are all the preceding quotations from the homilies.Mr. Polwhele exhorts us all to be aware, whatever our tenets may be, that nothing can afford us i comfort, at the hour of death, but the consciousoffness of having "done justice, loved mercy, and cwalked humbly with our God." No doubt God requires us to do justice, &c; and the consciousness of thus, "by the grace of God, having had our

*

True Churchman, p. 212, 213.

*༎

2 True Churchman,

P. 214.

"doctrine of God our Saviour in all things." That Mr. Overton himself, did not mean, what is here laid to the charge of evangelical preachers at large, is manifest from almost every page of his book.-: Good works are the natural fruit and necessary ' effect of that faith which justifieth.' Can the necessity of virtue be more strongly inculcated, than by thus making sanctification a necessary. ' evidence of justification? Can the presumptuous hopes, of the careless and enthusiastical professor, be more effectually suppressed, than by only allowing men to consider themselves really christians, in proportion as they are actuated by christian principles, and exhibit a christian conduct ? And after a quotation from the homily on charity, it is added: The lowest construction, which can fairly be put upon the above passage, and others " which have been quoted or referred to, is, That no man ought to think himself in a justified state, who is not free from the allowed indulgence of any 'known sin; who does not pay an habitual regard 'to every known duty; and whose leading object, the trade of whose life,' as the homily expresses it, is not to promote the honour of God, and the happiness of mankind."- Other grounds, upon 'which our church enforces the necessity of holiness, and stimulates endeavours after the greatest ⚫ possible eminency in it, are; that it is commanded of God; that a grand end of the christian dispensation is our restoration to it; that good works

.

I True Churchman, p. 273. 283, 284. 2 Ibid. 285.

which are the fruits of faith, are pleasing and ac'ceptable to God in Christ; and that we are bound to obey his will, and surrender ourselves to his good pleasure, by the most immense obligations of gratitude."A further distinct ground, on which holiness is inculcated, consistently with our doctrine, is, that it is requisite, in order to qualify. us, for spiritual exercises here, and the enjoyments ' of heaven hereafter.' The last ground, on which the advocates for justification by faith alone en'force good works, is, that our eternal state of felicity in heaven, will be proportioned to our degree of fruitfulness in these works.' The particulars of our duty to God and man, as constituting this holiness, and these goods works, are adduced, in the chapter on The standard of Morality: and the whole of the publication is so constantly formed on* the same plan of doctrine; that it would be very difficult to produce a quotation from it, which, by fair construction, can imply any thing militating. against the absolute necessity of good works, of every kind, to a well-grounded confidence of justification, and a joyful hope of eternal life.

93

But had Mr. Overton's objections been frivolous, or snarling, (which they are not:) would it have been equitable, to make the whole company of evangelical preachers answerable for them? Some of these disapprove his book: and are they also, notwithstanding this, to be condemned for his offence; if he have

I True Churchman, p. 285, 286.

3 Ibid. p. 290.

2 Ibid. p, 288.

committed one? If any minister fails to inculcate on his congregation, the things here mentioned, from evangelical principles, and for evangelical purposes; let him be censured for his neglect: but let not those who do inculcate them, be joined with him in this condemnation. "Judge not according to ap❝pearance, but judge righteous judgment."

་

P. clxxvi. 1. 11. Such is, &c. Preachers who 'dwell continually upon justification by faith alone,' and yet do not understand the doctrine, are no doubt likely to delude, or mislead, their congregations, &c:. and are themselves deluded. But who are these preachers? Are the whole company of the evangelical clergy intended? And is Mr. Overton to be the specimen? No impartial man, after carefully perusing his book, will say, that he does not possess,

'Such is the consequence of preachers dwelling continually upon justification by faith alone, without possessing, or at least without expressing, a clear and definite idea of that important doctrine. They not only delude their unlearned congregations, and encourage vice and immorality among their followers, but they really delude themselves, and fall into opinions and assertions totally inconsistent with the spirit of our holy, religion. I call it delusion, because I am persuaded that they do not mean to encourage licentiousness, or to advance any thing repugnant to the principles of the gospel. And, if they do this in writings, which they have deliberately and cautiously prepared for the publick eye, what must we suppose they do in their hasty compositions for the pulpit, or in their extemporaneous effusions? I ⚫ give them credit for zeal and good intention, but I think the man« ner in which they perform the duties of their ministry, both publick and private, injudicious and mischievous in the extreme; and the dangerous tendency of their tenets and practice cannot ⚫ be exposed too frequently, or with too much earnestness.'

and express, a clear, and definite idea of that im portant doctrine; or that he dwells on it to the ex- : clusion of other subjects.' His Lordship indeed says, If they do this, &c; but as no other writer is quoted, or mentioned, except Mr. Overton; it is not needful to refer to any others. As to our printed books, let them speak for themselves. The very titles, and tables of contents, of some of them, (if our opponents would read these and nothing more,) might shew that we mean to instruct mankind, respecting every doctrine and duty of Christianity, in regular order and proportion; though we may be thought to fail in the execution of our design: and no encouragement is given to vice and immorality in our congregations. Whether we delude ourselves; or whether our opponents deviate from "the truth as it is "in Jesus," as we think; must be decided by the word of God; we are, however, glad to be excule pated from 'meaning to encourage licentiousness, or to advance any thing contrary to the principles

of the gospel.'-As evangelical clergymen preach very frequently, and seldom introduce their old sermons, (desiring to lead forward their congrega tions in divine knowledge, as they themselves makė progress,) the compositions for the pulpit, even of those who write their sermons, cannot be so exactly prepared, as a book ought to be for the publick eye: but, I am confident, that in respect of doctrinal statements, especially, on justification by faith, and the fruits of that faith in all good works, even the extempore effusions of those who do not generally write, are not materially different from their printed