Remarks on Mr. GARDEN'S Firſt LETTER.

THE Firſt conſiſts chiefly of an endeavour to prove Mr. Whitefield guilty of a Self-Contradiction, founded upon what he ſaith in his Sermon Entitled, What think ye of Chriſt. pag. 18. viz. Obſerve my Dear Brethren the Words of the Article, Good Works are the Fruits of Faith, and follow after Juſtification. How then can they precede, or be any ways the cauſe of it? No; our Perſons muſt be Juſtified before our Performances are Accepted Upon which Mr. Garden obſerves, that Mr. Whitefield (hath explain'd) this Article into a Contradiction to his own Doctrine, ſince he hath taught, that a true Faith neceſſarily preceeds Juſtification; and the latter part of the Article ſaith, that Good Works do neceſſarily ſpring out of a true and lively Faith. From both which Mr. Garden thinks it will follow, that Good Works do in fact go before Juſtification. The Argument is all contained in theſe Words, viz. "Now if Good Works do neceſſarily ſpring out of a true and lively Faith; and a true and lively Faith neceſſarily preceeds Juſtification, the conſequence will be, that Good Works do not only follow after Juſtification, but preceed it alſo.

This he aſſures us is a plain Conſequence. But I am apt to think it is a plain Conſequence to none, who have not that Scotch Second-Sight he ſpeaks of; i. e. an Ability of ſeeing that which is not. Indeed if Mr. Whitefield had ſaid, that Faith neceſſarily preceeds Juſtification any ſpace of Time, tho' ever ſo ſmall, he would have owned in Effect that Good Works go before Juſtification as well as follow it; and Mr. Commiſſary might have ſang T • D • um with a much better Grace than he doth at preſent. The whole turns upon this ſingle Point: If Mr. Whitefield hath ſaid, that Faith preceeds Juſtification, any real ſpace of Time; Actum eſt; he muſt fall before his Adverſary. But if he doth not hold this Thing, the Commiſſary triumphs without any Victory.

Now what Mr. Whitefield holds, as to Faith's preceeding Juſtification, this Reverend Gentleman tells us himſelf. In pag. 19. he ſaith, That ſome ſew, who diſturb, inſult and abuſe their Neighbours for differing from them (meaning Mr. Whitefield and others) ſuppoſe that Faith and Juſtification are coexiſtent, and that there is no ſpace between the firſt Act of a juſtifying Faith and Juſtification for Good Works to be exerted in. That is in other Words, that Faith preceeds Juſtification, not in Time, but only in the order of Conception. Well then, this being Mr. Whitefield's Idea of Faith's preceeding Juſtification, (his Enemy himſelf being Judge) wherein doth it appear that he hath explained the Article into a Contradiction to himſelf? Doth it follow that becauſe he holds Faith and Juſtification to be coexiſtent that therefore they are not coexiſtent; that becauſe he ſuppoſes there is no room for Good Works to be exerted in between them, that therefore he ſuppoſes there is ſome room for them? If theſe are no Conſequences, then Mr. Garden is no Conqueror. How naturally might his own Words be returned to him again! Away with ſuch confuſed and contradictory Gibberiſh!

Surely this Man of Logick, when he comes to ſee there was no Knot at all, will wiſh he had been Aſleep when he challenged Mr. Whitefield to untie it if he could; and be heartily aſham'd of this ſame confident boaſting.

Remarks on Mr. GARDEN'S Second LETTER.

MR. Whitefield having given this Gentleman to underſtand that be was too warm for a Diſpute; and deſit'd him to peruſe the Sermon again, and confute it in Print if he could. He Anſwers in his Second Letter, That he is free from Warmth, and not willing to be put off in a Matter which was of ſo much Importance to his own Soul, and the Souls of his People: and therefore tells him what he hath firmly believed, and taught his People, beſeeching him in the moſt ſolemn Manner to reſtore him, if therein he hath departed from the Goſpel, and the Articles of his own Church.

What he firmly believes and hath always taught his People, he faith is this, That Good Works do as neceſſarily ſpring from a true and lively Faith, whither before or after Juſtification as Light and Heat do the Sun It is well worth the while to Inquire here what he means by a true and lively Faith. And this he tells us very honeſtly in Pag 9. Line 1. That it is a Faith actually producing Good Works. This then being the ſettled meaning of a true and lively Faith, if we conſider aright, we ſhall find that the amount of what he uſhers in with ſo much Solemnity, is only this; viz. That he hath always firmly believed, and taught his Hearers, that Good Works always ſpring from the Faith that produceth Good Works; or to be plainer ſtill; that the Faith which produceth Good Works, produceth Good Works; than which it is impoſſible any thing ſhould be more Orthodox, or leſs Inſtructive. 'Tis needleſs for him to deſire to be ſet more right in this Matter: Nay as he hath always taught his Hearers this Doctrine, ſo let him teach it to them ſtill, for tho' it will do them no manner of Good, it may do them leſs Harm than other Doctrines they might hear in lieu of it. Mr. Garden, to do him Juſtice, did not attain to this unlucky Expreſſion Proprio Marte. It ſeems rather to be a Form of Words, venerable for Antiquity; their very Giants in Divinity ſpeak the ſame Things, and feed their People with the ſame wholeſome but not very nouriſhing Food.

The good Commiſſary goes on in continuation of the Sentence; Or that as the Body without the Soul is dead, ſo Faith without Works, whither before or after Juſtification, is dead alſo.

In which Words he makes no Declaration of his Idea of Faith in Man's Juſtification, ſince he only ſets down a Scripture Paſſage, without explaining it; which he knows his Adverſaries maintain to be their Belief as well as he that 'tis his.

This is juſt as if an Arian or Socinian ſhould ſay, that he firmly believed and had always taught his Hearers, that Jeſus Chriſt is the Son of God; and without explaining himſelf further, deſire to be ſet Right, if in this he hath aſſered any Thing contrary to the Scriptures. Would not Mr. Garden himſelf think ſuch an Arian or Socinian, had ſaid nothing in all this, and therefore deſerved no Notice. And yet this is exactly his own Caſe, in ſaying that he believes with St. James, that Faith without Works is dead, and deſiring to be reſtored, if he hath ſaid amiſs. Upon the whole, I have often heard of ſome who have a Talent of ſaying a great deal in a little: of others, whoſe Talent is to ſay a little in a great deal; and with theſe I incline to rank Mr. Garden, tho' ſome critical Readers, may be apt to thruſt him down to a third Claſs, alledging that thro' this whole Epiſtle he hath ſaid juſt nothing at all: Quid tulit hic Tanto Dignum promiſſor Hiatu! Parturiunt Montes &c.

Remarks upon Mr. GARDEN's Third LETTER.

MR. Garden's third Letter, is as he ſaith, a Supplement to his former, and containing a few Queries to the Reverend Mr. Whitefield, concerning his Behaviour as a Presbyter of the Church of England. And he immediately attacks him with a Charge of wilful and malicious Slander againſt his Brethren Conformiſts, in the before mentioned Sermon pag. 18. You have accuſed them in that Sermon, ſaith Mr. GARDEN, of not Preaching the Truth as it is in Jeſus, of falling from our Eſtabliſhed Articles. and of Preaching only the Law, & not the Way of Salvation by Jeſus Chriſt; i. e. of Preaching Juſtification by Works, and not by Faith only. And then instead of ſaying in Words, (whatever he ſaid in his Heart) Pudet • aec opprobria nobis, et dici potuiſſe et non potuiſſe refelli; he very couragiouſly asks Mr. Whitefield, where are his Evidences, what Proof he hath to ſupport his Charge; and challenges him to make out the Aſſertion; which alas! is a thing Deplorably eaſy to be done. Accordingly I ſhall ſet my ſelf to ſhew that the Clergy in general have run away from their own Articles, leaving them to the Diſſenters to keep for them: And more particularly that of Juſtification by Faith only, crying up dead Works in Lieu of it. That they have Deſerted the Articles Solemnly Subſcribed by them, will appear from the Proof of theſe two Aſſertions, viz (1) That their Articles were Induſtriouſly compiled in oppoſition to what are now called Arminian Errors; and (2) that their Clergy generally ſpeaking are Infected with this deadly Poyſon; and ſpread the Infection with all their Might.

FIRST then I will attempt to make it evident that the Articles were Induſtriouſly compoſed, to confront what are called Arminian Errors. And this is ſo plain, at firſt ſight, that he that Runs may Read it in them. I doubt not but if a Million of unprejudiced Men, were to peruſe them, they would to a Man conſtrue them in this Senſe. Mr. Whiſton therefore, a Man of chief Note among them, being both afraid & aſham'd of twiſting them into the Senſe of Arminius, acknowledges that they directly and expreſly aſſert the Calvinian Doctrines, and therefore he adviſes the Convocation to alter them, or to lay them quite aſide. (See Mr. Whiſton's Preface to Dr. Mather.)

I know the Men of this Way have this Subterfuge, viz. that the Compilers of the Articles intended a double Meaning that ſo honeſt Men on both Sides the Queſtion might ſee their own Principles in them, and ſubſcribe them with a good Conſcience. But this is a broken Reed to lean upon. For in the firſt Place, it doth not ſeem conſiſtent with Simplicity and godly Sincerity, that a Number of Miniſters of the Goſpel, ſhould avoid Plainneſs of Speech with their utmoſt Endeavours, and ſtudy Words of an uncertain Sound, while they were declaring what they thought to be the Truth as it was in Jeſus. And the very Gentlemen who uſe this Evaſion, reflect greatly upon themſelves, as well as upon the Authors of the Articles: For they do in Effect • a • that if they had been of the Number of the ancient Compilers, or were they now to compile Articles which contained the true Belief of the Church of England, they would eaſily be carried away with ſu • h Diſſimulation, and ſlily hunt after Words that have a double, and a treble Meaning too, if they could find them. Charity therefore for thoſe worthy Compilers of the Articles, and a Regard to their own Reputation, ſhould keep theſe Men from • in • imating that they were ſo full of Sub • l • ty, and acted not uprightly, according to the Truth of the Goſpel.

Beſides, (in the next Place) the Preamble to the Articles ſaith, that they were compos'd with this View, that there might be Uniformity touching the Doctrine of true Religion: and if Uniformity and Diverſity be not the ſame Thing, then it follows, that the Compilers had no double Meanings in the Articles. In a Word, the Compilers ſay, that they deſign'd Men ſhould be of one Mind; theſe Gentlemen ſay, they deſign'd Men ſhould be of two Minds; and who could tell their Intent beſt, they themſelves, or theſe Men, let the World judge. And as the Articles were compes'd upon the Calvin • ſtick Scheme, ſo have they been publickly underſtood ever ſince.

I am now, (which was the SECOND Thing) to ſhew that the Clergy, generally ſpeaking, have r • rn'd their Backs upon their own Articles, and have embrac'd, and propagated the Errors of Arminius. I ſay, generally ſpeaking; becauſe, as Mr. Whitefield obſerves, there are ſome ſew who dare to adhere to the Doctrines of the Reformation, and are not aſhamed to preach what they have ſubſcribed, but Apparent Rari: and thoſe that do appear, have Trials of cruel Mockings, are treated as the filth and off-ſcourging of all Things; and as bi • er Enemies to what is now called the Church. This is ſo evident and a Thing they ſo much G • ory in, that I ſhall not Summon any Arguments to prove Arminianiſm upon them, leſt I come under that Cenſure of CICERO; Utitur in re non Dubia Teſſibus non Neceſſar • is. Tho' it is probable that Mr. Johnſon may riſe up, and diſapprove of my taking this Point for granted. For in his ſecond Letter to his diſſenting Pariſhioners (i.e. to thoſe Pariſhioners of his, that are not his Pariſhioners) he aſſerts it is very abuſive to call him and his Brethren Arminians, ſince they don't hold every Thing juſt as Arminius did. But at this Rate, he might deny that there is an Arian, or Socinian upon the Face of the Earth, ſince thoſe that are called Arians and Socinians differ in ſome Things (full as much as they from Arminius) from their reſpective Founders, Arius and Socinus. However, if the Name of Arminians doth not exactly ſuit them; they muſt have ſome other Name invented for them, which ſignifies f • ll as bad. Nay, as Multitudes of them are leſs Orthodox than Arminius, they had better be contented with the Name they have at preſent, for fear of a worſe.

I now proceed to the particular Charge Mr. Whitefield brings againſt his Brethren of the Eſtabliſhed Clergy, viz. Their preaching up Juſtification by Works, and not by Faith only, as they are enjoined by their own Article. And hath Mr. Garden the Forehead to deny this? Yes, ſurely; and calls it a malicious Slander, without the leaſt Foundation of Truth to ſupport it; and yet poor Man, while he would clear the Clergy from this Charge, he owns the very Thing charg'd againſt them; and is a ſwift Witneſs againſt himſelf.

The Doctrine (ſaith he) which you are ſo angry at, and cenſure as preaching Juſtification by Works, and not by F •• th only, is this; That we are juſtified by Faith only, and not by Works; thus explained, viz. that we are juſtified by ſuch a Faith as is true and lively, that is actually producing good Fruits or Works, and conſequently implying them, as a neceſſary Condition, (but no meritorious Ca • ſe) of our Juſtification. pag. 8, 9. That is, we are juſtified by ſuch a Faith as implies Works. Works are part of this Man's Definition of juſtifying Faith; nay an eſſential Part according to Biſhop Williams, whom our Author cires, as giving his own Sentiments. For "the Faith which juſtifies, (ſaith the Biſhop) 'is a practical Faith, and to which Repentance • and Obedience (i.e. Works) do belong as the eſſential Parts of it." Which is exactly the ſame that others mean when they tell us, that Faith in Chriſt, ſignifies Faith in him, and Faithfulneſs to him; an aſſent to the Goſpel, and compliance with it. However, tho' Works are an eſſential Part of juſtifying Faith, yet if we will believe Mr. Garden, they don't at all juſtify. Egregiouſly abſurd! As if that which is the eſſential Part of a Thing, ſhould have no Hand in what is done by that Thing. Common Senſe will tell any one, that if Faith doth juſtify, whatever is Faith doth juſtify; and ſince Works are Part of Faith, an eſſential Part of it, Works muſt alſo juſtify in Part: And then what becomes of their Juſtification by Faith only, which Mr. Garden is not aſhamed to ſay, he and his Brethren maintain. His way to creep out is no better, nor bigger than this: by Faith he means Faith and Works too; and then very cunningly holds, that we are juſtified by Faith only. Which is juſt about as Good, as if a Man ſhould ſay that the Duke of Marlborough only commanded in ſuch a Battle, and that Prince Eugene was not with him: and being urged, that he aſſerted what was contrary to known Fact; ſhould inſiſt upon it, that it was a certain Truth that the Duke only commanded, and that the Prince was not with him; making out his Aſſertion thus; that by the Duke of Marlborough he always means, the Duke of Marlborough, and Prince Eugene too.

But then if this is what Mr. Garden means, what need is there of fa • ing, that we are juſtified by Faith only. For if his Definition of Faith be ſo large as to take in Faith and Works too, what is there left to juſtify: By ſaying that we are juſtified by Faith only, he ſeems to exclude ſomething elſe which erroneous Men are apt to think doth juſtify; and in reality, he takes in every thing, and excludes nothing at all. And the Amount of this ſaying in his Mouth, and the Mouths of his Brethren, is only this; that Men are juſtified only by every thing, and by nothing elſe. It were to be wiſhed therefore that they would be a little more Logical for the future, and only ſay, that men are juſtified by Faith; leaving the needleſs Word only out of all their Writings and Diſcourſes for ever.

The Truth is, Mr. Garden and Friends ſee ſo much of Juſtification by Faith only in the Scriptures of Truth, eſpecially the Epiſtles of St. Paul; that they are aſhamed of holding any Thing elſe but Juſtification by Faith only themſelves. But in as much as they don't believe it with the Heart; whenever they take it upon them to explain themſelves, they are always found out. They try to ſay Shibboleth, as well as others; but they can't frame their Mouths for ſuch an hard Word; after all their Endeavours an unavoidable Sibboleth comes and diſcovers who they are. Even the good Biſhop of London himſelf is an Inſtance, ſhewing how impoſſible it is that any one whoſe Heart is not Right in the Article of Juſtification by Faith, ſhould expreſs himſelf upon that Subject, to the Satisfaction of thoſe who have a true Idea of it. For, when in his paſtoral Letter, he exhorts his Clergy, to preach Juſtification by Faith only, ſo as to leave no Doubt upon the Minds of their Hearers but that Good Works are a neceſſary Condition of Juſtification: 'Tis no better than if he had accoſted them thus; My very good Presbyters, whenever you teach your People that they are juſtified by Faith only, never leave them till you have made them believe that they are not juſtified by Faith only: which Injunction of his Lordſhip they are too careful to obſerve.

If it be ſaid, that whatever Streſs the Biſhop, Mr. Garden, and all the Men of this Device lay upon Good Works, they don't look upon them as meritorious Cauſes of Man's Juſtification, but that they allow that the Death and Sufferings of Chriſt, are what alone merit Juſtification for the rebellious Sons of Men. I anſwer, whoever charges them with this? The Papiſts themſelves own Chriſt's Paſſion to be the meritorious Cauſe that Juſtification may be had for us with God. But then doth it follow that becauſe they don't hold Merit in this high Senſe, that therefore they don't hold it in any Senſe? That becauſe they are not worſe than the Papiſts in this Point, that therefore they are nothing like them?

But to come directly to our Charge againſt them; and it is this; That ſince Chriſt hath merited Juſtification for Mankind, they together with the Papiſts hold that the way for them to merit, or to be intitled to this merited Juſtification, are Works of Righteouſneſs which they do The Reverend Commiſſary ſurely will not deny this Charge; for he hath expr • ſly told the World, that, GOOD WORKS ARE MEANS OF OUR JUSTIFICATION. Page 30. Which is ſo contrary to St. Paul, and ſo agreab'e to his pretended Holineſs at Rome, that were there a proper Opportunity, he would bid fair for an Euge from that Man of Sin. For upon this ſingle D ctrine it is, that the Papiſts build their Pilgrimages, ſuperſtitious Auſterities, and almoſt every thing elſe abhorrent from Reaſon and Scriptures. Could the Papiſts, but once disbelieve, what Mr. Garden firmly believes, Popery would no longer cumber the Earth.

What is it that ſets poor deluded Souls upon offering up Giſts to my Lady of Loretto; upon trave •••• after the Bones of Thomas a Becket, and other Saints b •• h good and bad; and practiſing uncommanded Auſterities upon their own Bodies; but a firm belief of Mr. Garden's Doctrine, inſtilled into them by their o •• n blind Guides the Friars and Jeſuits; viz. That GOOD WORKS ARE MEANS OF JUSTIFICATION! When they are in bitterneſs at any Time, thro' a Senſe of their Guilt, and ſollicitous to eſcape the Wrath to come, they immediately betake themſelves to the doing of good Works, which they have been told are Means of Juſtification; and never leave doing them till they have done enough to be juſtified; to the neglect of that Faith in Chriſt, which whoſoever hath is juſtified, and whoſoever hath not is condemned even tho' he had all the good Works of the Church of Rome, or of the whole World of Mankind, plac'd to his Account, to ſcreen him from the Wrath of an angry God.

And as Mr. Garden and Friends harmonize with the Papiſts in their belief of this Principle, that GOOD WORKS ARE MEANS OF JUSTIFICATION; ſo do they, in their Practice upon it. Inſtead of finding convinced Sinners to God for the obtainment of precious Faith, and exhorting them to give God and themſelves no reſt till they have a Principle of juſtifying and ſanctifying Faith infuſed into them, by his almighty Spirit; they only tell them to forſake their Sins, and to do their D • ty, and eſpecially to abound in Works of Charity, which covereth a Multitude of Sins: which indeed is no more likely to convert them, than ſending them to Loretto ordering them to tell their Beads, to whi • their Bodies for the Sins of their Souls; or to do an h •• dted other fooliſh Things, uſually preſcribed by the Romiſh Prieſts on ſuch Occaſions. I ſay not, that the forſaking of Sin, and doing our Duty comma •• ed in God's Word, are not to be prefer'd to the abovementioned and ſuch like Fooleries of the Roman Catholick Church. God forbid that I ſhould ſay any thing like it! But this I ſay, that for Miniſters of the Goſpel to order convinced Sinners to reform their Lives, by departing from Evil and doing Good, without ſhewing them the neceſſity of a Principle of Faith infuſed into them by the Spirit of the ever living God, in order to their Acceptance: I ſay for the reformed Clergy to do ſo (and all do ſo, that follow Arminius whoſoever they be) is not taking a more likely way to convert them, and bring them into a juſtified State, than it they had bid them to endow Hoſpitals, to go Pilgrimages after ſacred Reliques &c. For in the firſt Place, theſe Sinners cannot forſake their Sins as to the love and practice of them, not comply with the D •• ies enjoined by God's Word, they being yet Strangers to the Faith of God's Elect, which alone can purify the Heart, and amend the Life. And then, in the next Place, could they ceaſe to do Evil, and learn to do well better than any unregenerate Perſons ever did; yet their Obedience not ſpringing from Faith, and being depended upon by them, would be but a vain Oblation and no more incline their Maker to juſtify them, than if they had only viſited and kiſſed Bones, told their Beads, and practiſed other ſanctified Fopperies of the Church of Rome. The Truth is, theſe Teachers ſuppoſe that all Men have Faith (who live under the Goſpel and are not Infidels) and therefore when they are applied to by their Hearers, inquiring what they ſhall do to be ſaved; they only tell them to live obedient Lives, and through the Merits of Chriſt, their imperfect Obedience ſhall be accepted of them: Which tho' it may appear plauſible at firſt view, is in reality only to cauſe them to ſeek to be juſtified by the Works of the Law: A fundamental Principle taught by that Mother of Abominations the Church of Rome.

It was not therefore without Reaſon, that our pious Forefathers accuſed Archbiſhop Laud with another mitred Brother in Iniquity of a Deſign to introduce Popery paving • he Way to it b • Arminianiſm, and pa • ic • latly the Denial of Juſtification by Faith only. This being as Luther well obſerves Arti culus ſtantis vel cadentis E • chſioe

I do not pretend to ſay that theſe Men have any Deſign of a total Reconciliation with that Church; or that they are as bad as Papiſts: For Mr. Bradbury's ſaying, is what I agree to; viz. That thoſe Proteſtants who hold Juſtification by Works have only the Heart of Popery without the Head: And 'tis certainly better to have only the Heart, than to have Head and Heart too.

Thus we ſee that Mr. Garden who charges Mr. Whitefield with Faiſhood and Slander, for ſaying he and others held Juſtification by Works, hath in Fact owned the very Thing by ſaying Good Works are Means of Juſtification.

Mr. Garden, I know, will be ready to ſay, as he hath ſaid, that tho' Good Works are Means of Juſtification, yet they don't juſtify. Which is no better than it he ſhould ſay, that Blows given with an Ax, were Means of cutting down a certain Tree; but yet the Tree was not cut down by thoſe Blows. For my Part I ſhould think that Means which do nothing are very poor Means; or rather no Means at all.

But however, if Good Works muſt be Means of Juſtification, as I am perſwaded Mr. Garden thinks they are thorough Means, let what will become of his other Aſſertion, viz that Men are juſtified by Faith only; I ſhall mention ſeveral Things which follow from it. And

1. Will it not follow from hence that Good Works are the Only Means of Juſtification? I am apt to think that if they do any Thing in Man's Juſtification, they do every Thing; as may appear from the following Inſtance. Suppoſe two Men to have only that Faith without Works which is dead; they are at preſent undoubtedly in an unjuſtified State. Suppoſe further, that one of them doth Good Works, and doth them long enough to be juſtified; while the other's Faith is yet alone. The former will be juſtified, the latter not. And yet what is the Cauſe that the former is juſtified while the latter is not? why nothing, but Works of Righteouſneſs which he did. So that the whole of this Man's Juſtification curtis upon his Good Works. If i • be ſaid, that this Man is not juſtified by his Works, but becauſe his Faith was lively and operative (as I expect it will be ſaid) I anſwer, this is ſaying nothing; and I ſhall take Notice of it But if it be ſaid that this happy Man, beſides his Works, had an increaſing Faith, more than he had when he firſt ſet out; and more than the other ever had; I Anſwer, The good Man's Faith was of the ſame Kind with the wicked Man's, and only ſuperiour in Degree (both being only Faith of Aſſent.) And if the bad Man's Faith did not juſtify him at all; ſo neither can a greater Degree of the ſame Faith be of a juſtifying Nature; And conſequently he that was juſtifyed, was juſtified by Works, and not by Faith. Or, if any Man will ſay, that he was juſtified by Faith, it can be only in this poor Senſe, viz. he was juſtified by Faith, only as Faith help'd him to do juſtifying Works.

2. If good Works are Means of Juſtification, then a certain Number of Good Works is neceſſary to juſtify every Perſon that comes into the World. I ſay not that the ſame Number of good Works will do for all. For, to keep to their Principle, they muſt ſuppoſe that a greater or leſſer Number ſhall be required, according as Perſons have been greater or leſſer Sinners; and according as the good Works they do are more or leſs vertuous, not to ſay meritorious.

3. Conſequently no Man can tell exactly when he o • others are juſtified; contrary to the Scripture, which exhorts Men to be ſure of their Juſtification, and to rejoyce in a Senſe of it; becauſe 'tis impoſſible to know juſt how many Works will do. There are ſome that hold that no Man is juſtified in this Life: and that we muſt needs go out of the World before it can be ſaid of us, that God is at Peace with us. And I ſhall ſhew, that Mr. Garden's Works have led him into this Error by and by: If he ſtands by one of his Biſhops whom he hath cited as giving his own Sentiments.

4. If Good Works are Means of Juſtification, this is an undeniable Conſequence, that a Man may attain to one half, two thirds, three quarters, ninety nine hundredths of Juſtification; may arrive ſo near to it that one Prayer, or good Wiſh more would certainly juſtify him; which Divinity St. Paul would never have own'd. The moſt unſeeing of Mr. Garden's Friends may be ſenſible of no Conſequence here: And others may call it Cavilling and Sophiſtry, that don't deſerve an Anſwer; and thereby keep up their Credit with their Hearers. But let them attempt fairly to prove that this frightful Divinity is good Divinity; Or if they are aſham'd to own it to be good Divinity, then let them prove that it is not their Divinity, and get rid of it they can: And they will find that Hic Labor hoc opus erit.

I ſay again; that if Good Works are the Means of Juſtification, there will be a neceſſity l • id upon theſe Men to acknowledge what I have now objected; and particularly that a Man may be ſo near a juſtified Eſtate, that one little good Work more, would certainly bring him into it. This will hold good in all manner of Works which require a Continuance of Time for their performance. Thus in the finiſhing an Houſe, or writing a Book, there is a certain Time, wherein one Blow more with the Hand, or one Letter more with the Pen, would compleat the Houſe or Book And ſo in Juſtification which is tho't by them a Work of long Continuance, and effected by good Works as the Means; there muſt of neceſſity be a critical Inſtant, in which a Man may be ſo near being juſtified, that the doing the leaſt good Work that can be tho't of would juſtify him intirely. Well then; this being inſeperable from Mr. Garden's dear Doctrine of Good Works being the Means of Juſtification, I would ask, (if it be lawful to ask a civil Queſtion) what would become of a poor Sinner, that ſhould be taken out of the World in that unhappy Juncture, wherein his Juſtification was ſo near being effected, that there wanted but one good Wiſh, one, Lord have Mercy upon me, more, to have compleated it? Shall the Man be miſerable for ever for this Defect? Or, ſhall he be look'd upon as juſtified, tho' he had not quite worked out his own Juſtification? Or, laſtly, ſhall he be doom'd to Purgatory for a while, to ſatisfy for what was wanting, and thereby to be made meet for the Inheritance of the Saints in Light? As the Papiſts poſitively hold, being induc'd by Mr Garden's Principle of Good Works being the Means of Juſtification. Laſtly, I would ask, what will become of thoſe Good Works, which are the Overplus after a Man is juſtified? And whether it be not from this Doctrine that the Popiſh Prieſts teach that ſome Men may have more good Deeds than they need themſelves, and a little to ſpate for thoſe that want,

Mr. Garden having to'd the "ſtrange Way, in which he and ſome others, hold Juſtification; he applies himſelf to Mr. Whitefield thus, This is the Doctrine which you cenſure, and are ſo angry at; but which notwithſtanding is the true Doctrine of the Goſpel; and agreably taught by the ancient Fathers; by the Church of England; by her Clergy at all Times; and (be not ſurprized) by your Reverence, and Brethren Methodiſts, tho' not without apparent Shuffle &c. pag. 9.

To each of which Aſſertions I ſhall endeavour a proper Anſwer: And,

1. I utterly deny his Juſtification to be the Doctrine of the Goſpel: Nay I affirm it to be another Goſpel, brought from Rome; which St. Paul knew nothing of St. Paul every where concludes that Men are juſtified by Faith without the Works of the Law, Rom 3.28. If he had thought that Works did any thing in Man's Juſtification, tho' never ſo little, he would certainly have acknowledged it, notwithſtanding all his Zeal for Faith; and not have determined peremptorily that they did nothing at all. How careful is he to diſtinguiſh between Faith and Works in Man's Juſtification, left any one ſhould ſeek Juſtification, as it were by the Works of the Law. i.e. b. Faith and Works mixed together, Gal 2.16. But do Mr. Garden and Brethren make this Diſtinction? No, verily; they chuſe to jumble them together for a Reaſon well known to themſelves, and to almoſt every Body elſe. Nay, St. Paul not only inculcates the Doctrine of Juſtification by Faith without any impure Mixture of Works; but ſhews it to be of the laſt Importance to be believed. He teſtifies to the Galatians over and over, and to all Chriſtians to the End of the World, that whoever ſought to be juſtified by the Works of the Law, (as well moral as ceremonial Works) they had fallen from Grace, and Chriſt would profit them nothing, Gal. 5.4.

This was what St. Paul teſtified ſeventeen Hundred Years ago And would to God that all his Succeſſors, would teſtify the ſame Thing, and not directly the contrary! Then ſhould we have the Doctrine of Grace reſtored to us, as it was at the firſt, and pure Chriſtianity, as it was in the beginning. Then would periſhing Souls no longer be ſtarv'd with the dry Husks of Morality, but be fed with Food convenient for them, and grow fat and flouriſhing in the Courts of our God.

And bleſſed be the Name of God, that he hath in this Day of Darkneſs and Error raiſed up ſeveral Men full of Faith and of the Holy Ghoſt; Men whoſe great Buſineſs it is to preach this Truth as it is in Jeſus; and who have ſome of them ſpread the Savour of this Knowledge into diſtant Parts, undaunted with all the Perſecutions they meet with from wicked and unreaſonable Men Sing O Heavens, and Rejoyce O Earth! May they ſtill be ſtrong in the Lord, and in the Power of his Might; and may the Word of the Lord ſpoken by them, have free Courſe, run, and be glorified. May the Lord of the Harveſt ſend forth other Labourers into the Vineyard of the ſame Spirit and Power. And may the Knowledge of Juſtification by Faith ONLY, cover the Earth, as the Waters do the Sea.

But to return; Mr. Garden having conceded that St. PAUL held Juſtification by Faith, would have him expounded by St. JAMES, who ſaith that Faith without Works is dead being alone And it is very true that St PAUL ſhould be ſo underſtood. But tho' St. PAUL held undoubtedly that Works were the effect of a Juſtifying Faith, yet it never entered into his Heart, that Works had any Hand in juſtifying; as Mr. Garden and Brethren Dream it hath. I cannot but obſerve that as the Apoſtle PAUL and Mr. Garden differ, ſo there is no great Harmony between him and St. JAMES, even in this Paſſage, which he hath cited from him, as co reſpondent to his own Thoughts For certainly St. JAMES by ſaving that Faith without Works is Dead; ſaith that Faith with Works is not Dead Whereas our Divine thinks, that Faith with Works may be Dead as well as Faith without Works. Here Mr. Garden and Friends may Cry out Slander and Abuſe; but let them have a little Patience. For, in ſpeaking to the Twelfth Article of the Church, pag. 18. He ſaith that the Article dont mean to exclude good Works going before Juſtification provided that they are the fruits of Faith; ſo that there may be good Works according to him, which are the fruits of Faith, and the Man that hath this Faith and Works, not juſtified and conſequently Faith with Works, which is Dead. For if Faith with Works dont Juſtify, then it is Dead. Aſtoniſhing Divinity this! This can only be avoided by ſaying what I wonder any Man is not aſhamed to ſay, viz. that the Faith with Works which goes before Juſtification is not Dead but Alive, as far as it goes: and that it there were more of it, or rather more Works tack'd to it, it would Juſtify compleatly.

II. This is ſo far from being the Doctrine of the Ancient Fathers, that the Fathers he hath ſelected as moſt for his purpoſe, dont ſay one Word in its Favour, but quite the contrary. For all that is here cited, is perfectly agreable to what is held by thoſe who ſuppoſe Faith and Juſtification are coexiſtent; and that there can be no good Works preceeding Juſtification.

But to ſhow the Doctrine of the Ancient Fathers, I need only now confront him with his own Authentick Book of HOMILIES, compiled for every Miniſter to Read to his Congregation, in the Reign of King Edward VI, by the excellent Reformers of the Church of England, who Seal'd their Doctrine with their Blood, in the Reign of his next Succeſſor Queen Mary I. In the 2d Part of the Sermon of Salvation, They ſay as follows, Faith ONLY Juſtifieth, is the Doctrine of old Doctors. And after this wite, To be juſtified ONLY by this true and lively FAITH in CHRIST, ſpeak ALL the Old and Ancient Authors, both Greeks and Latins, of whom I So the Miniſter was to Read in Publick. will eſpecially rehearſe Three; Hilary, Baſil and Ambroſe. St Hilary ſaith theſe Words plainly in the Ninth Canon upon Mathew; Faith ONLY juſtifieth. And St. Baſil a Greek Author writeth thus. This is a perfect and whole Rejoycing in GOD, when a Man advanceth NOT himſelf for his own Righteouſneſs, but acknowledgeth himſelf to LACK true Juſtice and Righteouſneſs, and to be juſtified by the ONLY FAITH in CHRIST: and Paul (ſaith he) doth glory in the Contempt of his own Righteouſneſs, and that he looketh for the Righteouſneſs of GOD by FAITH. Theſe be the very Words of St. Baſil. And St. Ambroſe a Latin Author ſaith theſe Words, This is the Ordinance of GOD, that they which believe in CHRIST ſhould be ſaved, WITHOUT WORKS, by FAITH ONLY, freely receiving Remiſſion of their Sins. Conſider diligently theſe Words; WITHOUT WORKS, by FAITH ONLY, freely we receive the Remiſſion of our Sins. What can be ſpo •• n more plainly than to ſay, that freely WITHOUT WORKS, by FAITH ONLY we obtain Remiſſion of our Sins? Theſe and other like Sentences, that we be juſtified by FAITH ONLY, freely, and WITHOUT WORKS, we do read oftimes in the beſt and moſt ancient Writers, as beſide Hilary, Baſil and St. Ambroſe, before rehearſed; we read the ſame in Or • g • n, St Chryſoſtome St Cyprian, St. Auguſtin, Proſper, Occumentus, Proclus, Bernardus, Anſeim, and many other Authors Greek and Latin. All theſe are the connected Paſſages in the ſaid 2d Part of the sermon of Salvation, contain'd in your own Book of Homilies appointed to be Read in Churches, in the Reign of Queen Elizabeth a ſo, and Directed to be Read in Churches, in your Book of Common Prayer, which you have Solemnly declared your Approbation of; which Book of Homilies is alſo approved in the 39. Articles, which you have ſolemnly Declared your unfeigned Aſſent to and ſubſcribed the ſame: and yet now directly contrary to this Book of Homilies. and directly contrary to your own Declaration and Subſcription, you in your Letter III aſſert that Good Works are implied as a NECESSARY CONDITION of our JUSTIFICATION; and that this is the true Doctrine of the Goſpel, and agreably taught by the Ancient Fathers, by the Church of England by her Clergy at all Times. By which Means you publickly in Print be • ie your own Book of Homilies, which you have ſolemnly Declared your unfeigned Aſſent unto and ſubſcribed the ſame. And for your maintaining what is contrary thereto by the 12th Chapter of Laws in the 13th Year of Queen Elizabeth, you ought to be Deprived

III. Is it not Aſtoniſhing that he ſhould bring in the good old Orthodox Eleventh Article of the Church of England, as favouring his wild Notion of Juſtification; and that the HOMILY which he preſs'd to ſtand by him, ſhould fight moſt powerfully againſt him? The Homily (which, 'tis agreed on both Sides, gives the true Senſe of the Article) tells us that St Chryſeſtom, ſaith, that Faith of it ſelf is full of Good Works; and that as ſcon as a Man doth believe 〈◊〉 ſhall be garniſh • d with them. Which is very true if we underſtand Faith of that ſpecial Faith of which Mr Colvin and Followers ſpeak, which is in • uſed into the Soul by the Spirit of the ever li • ing God, and which is ſimultaneous with Juſtification: Bar abſolutely falſe, if we underſtand it of any other: For theſe Men themſelves ſuppoſe the Faith of Aſſent doth not neceſſarily produce Good Works; and that in ſome that have is, it is accompanied with Good Works, in others not Wherefore when the Homily cites St. Chryſoſteme as ſaying that Faith it ſelf is full of Good Works; and that as ſoon as a Man doth believe be ſhall be garniſhed with them; it explains the Article into a Cal • miſtick Faith (which will not ſuffer Good Works to go before it) or elſe it aſſerts what all Sides hold to be falſe.

But Mr. Garden will ſay, that the Homily means, that the Faith which is true and lively is full of Good Works &c. and that therefore there is no need of ſuppoſing that i • ſpeaks of an infuſed Calviniſtick Faith, ſimultaneous with Juſtification, and inconſiſtent with Good Works going before it. And I grant him that if the Homily doth mean his true & lively Faith, there is no more to be ſaid. But I have one very ſtrong Reaſon to the contrary, and that is this; that I can hardly believe they were ſhallow enough to have no better a Meaning We have already ſeen what his true and lively Faith is, viz. A Faith actually producing good Works. And therefore, if the Authors of the HOMILY intended Mr. Garden's t • ue and lively Faith; the Amount of what they ſaid in the forecited Words would be only this, viz. that the Faith which actually produceth Good Works, produceth Good Works; and when he hath a Faith that garniſheth him with Good Works, then he is garniſhed with Good Works. In a Word, the Authors of the Homily underſtood the Eleventh Article to ſpeak of ſuch a Faith which is coexiſtent with Juſtification; and between which and Juſtification there can be no Good Works.

But for your full Conviction, I ſhall ſhow from your Book of Homilies and Articles (1) What is that Faith which they hold does juſtify; and (2) That this Faith only is That which juſtifies. (1) In the 3d Part of the Sermon of Salvation their Note in the Margin is in theſe Words—What is the true and juſtifying Faith, and anſwering to it in the Page is the Deſcription following — For the right and true Chriſtian Faith is not only to believe that holy Scripture and all the foreſaid Articles of our Faith are true; but alſo to have a ſure Truſt and Confidence in God's merciful Promiſes, to be ſaved from everlaſting Damnation by CHRIST: whereof doth follow a loving Heart to obey his Commandments. (2) That THIS FAITH is That which ONLY juſtifies appears alſo further both from the 35th and 11th Articles of the Church of England, in Conjunction with the Book of Homilies For Article 35 is in theſe Words, The ſecond Book of Homilies, the ſeveral Titles whereof we have joined under this Article, doth contain a Godly and wholſome Doctrine, and neceſſary for theſe Times, as doth the former Book of Homilies, which were ſet forth in the Time of Edward the VI. and therefore we judge them to be Read in Churches by the Miniſters DILIGENTLY and diſtinctly, that they may be underſtanded of the People. And Article 11th is This—We are accounted Righteous before God, only for the Merit of our Lord and Savioar JESUS CHRIST, by Faith, and not for our own Works, or Deſervings. Wherefore that we are juſtified by FAITH only, is a moſt wholſome Doctrine, and very full of Comfort, as more largely is expreſſed in the HOMILY of Juſtification.

Now theſe Articles and Homilies thus included in them, you and all the Clergy of the Church of England, have ſolemnly Declar'd your UNFEIGNED ASSENT unto, and have SUESCRIBED to the ſame And now we'll ſee what the Homily further ſays in this Point of Juſtification, which the ſaid 11th Article expreſly refers to, and which you have Declar'd and Subſcribed your unfeigned Aſſent to.

For beſides what I recited before from the ſaid Homily, affirming that WITHOUT WORKS by FAITH ONLY we are JUSTIFIED, and that THIS is the Doctrine of ALL the ANCIENT AUTHORS; ſince this authentick Book enlarges on this GreatPoint, I ſhall add the following Paſſages from it, to your utter Contuſion: In Part I of the ſaid Sermon of Salvation, are the following Paſſages, viz. St. Paul declareth here nothing upon the Behalf of Man concerning his Juſtification, but ONLY a true and lively Faith, which nevertheleſs is the Gift of GOD, and not Man's only Work without GOD: and vet that FAITH doth not ſhut out Repentance, Hope, Love, Dread and the Fear of GOD, to be join'd with FAITH in every Man that is juſtified; but it ſhutteth THEM out from the Office of JUSTIFYING. So that altho' they be all preſent • ogether in him that is juſtifyed, yet they juſtify NOT all together: neither doth Faith ſhut out the Juſtice of our GOOD WORKS, neceſſarily to be done after wards of Duty towards GOD (for we are moſt bounden to ſerve GOD in doing good Deeds commanded by him, in his holy Scripture all the Days of our Life) But it exclud • th THEM ſo that we may not do them to this Intent, to be made Juſt by Doing of them.

And after the above recited Paſſages of the Doctrine of the Fathers in the ſaid 2d Part of the Sermon of Salvation, wherein the Homily teaches Juſtification without Works by Faith only; the Homily condemns you and all your Clergy who • ou ſay preach Good Works as a neceſſary Condition of Juſtification; I ſay, the ſaid Homily fearfully condemns you in the following Words—in the Margin, "WHAT THEY BE that impugn the Doctrine that FAITH ONLY JUSTIFIETH." And againſt the ſaid Margin in the Body of the Page, the Clauſes following, viz. This Faith the holy Scripture teacheth us is the ſtrong Rock and Foundation of Chriſtian Religion: THIS DOCTRINE all old and ancient Authors of Chriſt's Church do approve: This Doctrine advanceth and ſetteth forth the true Glory of CHRIST & beateth down the vain Glory of Man: THIS whoſoever denieth, is not to be accounted for a Chriſtian Man, nor for a ſetter forth of CHRIST's Glory, but for an Adverſary to CHRIST and his Goſpel, and for a ſetter forth of Men's vain Glory.

This Doctrine then, viz. of Juſtification by Faith ONLY without Works ſo fully declar'd in the ſaid Article & Homily, whoſoever Denies, tho' he be Mr. Commiſſary or the Author of the Whole Duty of Man, or Biſhop Williams or ArchBiſhop Tilletſon, or any of the Preſent Clergy of the Church of England; the ſaid Homily ſays, He is not to be accounted for a Chriſtian Man, but for an Adverſary to CHRIST and his Goſpel: and this both Mr Commiſſary, and the Biſhop of London, and all the Clergy of ſaid Church, have ſolemnly Declared and Subſcribed their unfeigned Aſſent to. And yet the Commiſſary both denies this Doctrine, and even reproaches and derides it as an Antinomian Doctrine at the End of his Letter IV. to Mr Whitefield, in the following Words. — Then what becomes of your remarkable ANTINOMIAN Challenge,— Who dares aſſ • rt that we are not juſtified in the Sight of God m • erly by an Act of Faith in Jeſus Chriſt, without any Regard to Works, paſt, preſent, or to come.

Yes what a horrid Scandal does Mr. Commiſſary Charge on his own Clergy? For contrary to their own Book of Homilies, and to their own Articles aſſerting the Book of Homilies to contain a godly and wholſome Doctrine and neceſſary for theſe Times, and THEREFORE to be read in Churches by the Miniſter DILIGENTLY and diſtinctly, that they may be underſtanded of the People: And eſpecially contrary to the 11th Article, which aſſerts that we are juſtified by FAITH ONLY is a MOST WHOLSOME Doctrine, as more largely expreſſed in the Homily of Juſtification; yea laſtly contrary to their own ſolemn Declaration of their UNFEIGNED ASSENT and their Subſcription to the ſame — Mr. Commiſſary affirms in Print that THEIR CLELGY teach GOOD WORKS as a NECESSARY CONDITION of JUSTIFICATION.

IV. As to his ſaying that he explains Juſtification by Faith, in Harmony with the Clergy at all Times, I have already prov'd the contrary, by ſhewing that this Juſtification of his is altogether Popiſh, and hath had publick Teſtimony born againſt it from the Reformation. He hath indeed pick'd up ſeveral great Names between whom and himſelf, he would have us think there is a perfect Agreement in this Matter; concerning each of whom I would make a few Remarks. And

1. We have a Paſſage from Biſhop DOWNAM brought in thus—And as of the CHURCH, ſo agreably is this the Doctrine at all Times preached by her CLERGY—We are juſtified by Faith only and not by Works: and, yet (ſaith Bp DOWNAM, Treatiſe of Juſtific. Pag 15) That Faith which is alone ſevered from all other Inward Graces and Outward Obedience, doth not juſtify either alone, or at all: becauſe it is not a true and lively, but a counterfeit and dead Faith.

Now in this the Commiſſary ſeems greatly to impoſe on the ignorant Part of the World; whether conſciouſly to himſelf or not I don't determine. For Bp DOWNAM did in 1639, publiſh a Folio upon Juſtification, containing about 660 Pages. The whole Deſign of which large Work, is againſt the Papiſts, to ſhow, that the RIGHTEOUSNESS of CHRIST, imputed to us, is the only meritorious Cauſe of our Juſtification, and that FAITH in CHRIST is the ONLY Inſtrument of our Receiving Juſtification from his Righteouſneſs; or that FAITH in CHRIST is the ONLY Thing on our Part whereby we are Juſtified, and this not as a Work, but ONLY as an Inſtrument and the ONLY Inſtrument of our apprehending CHRIST'S Righteouſneſs; upon which That Righteouſneſs becomes imputed to us for our Juſtification.

This is the main Purport of that old and excellent Divine in that large Performance: and that the Reader may more ſurely ſee it, I ſhall here recite that whole Paragraph out of which Mr. Garden ſelected the Scrap aboveſaid. It is exactly in the following Words, SIXTHLY, When we ſay that FAITH doth juſtify ALONE. Two Things are implied: FIRST, that we are juſtified by the Righteouſneſs of CHRIST ALONE apprehended by FAITH, and not by any Righteouſneſs inherent in us. SECONDLY, That this Righteouſneſs of CHRIST by which ALONE we are juſtified, is apprehended by FAITH ONLY. Not that juſtifying Faith is or can be alone; but becauſe there being MANY GRACES in the Faithful, which all have their ſeveral Commendations; yet NONE OF THEM ſerveth to apprehend CHRIST's Righteouſneſs, but FAITH ONLY; and yet that Faith which is alone, ſevered from all other inward Graces and outward Obedience doth not juſtify either alone or at all; becauſe it is not a true and a lively, but a counterfeit and dead Faith. For even as the EYE among all the Parts of the Body, which all have their ſeveral Uſes, hath ONLY the FACULTY of SEEING; and yet that Eye which is ſeparated from the reſt of the Parts, doth ſee neither alone nor at all, becauſe it is but the Carcaſe of an Eye: ſo among • all the Groces of the Soul, it is the OFFICE of FAITH ALONE, as the EYE of the SOUL, to LOOK upon HIM that was figur'd by the BRAZEN SERPENT: yet if it ſhould be ſevered from the Reſt, it evere Dead For as St James ſaith [Jam. 2. 1 • .] That Faith which is alone and by it ſelf is dead And as the EYE in reſpect of PEING is not alone yet in reſpect of SEEING it is ALONE; ſo FAITH which is not alone, doth juſtify ALONE.

This is Bp DOWNAM'S whole Paragragh in pag. 15. and the ſame Things he repeats in other Places, • and with more Enlargement in Chap. IV III, which he who •• y ſpends in pro • ing Juſtification by Faith ALONE without any Regard to Works or other Graces. For thus he begin the Chapter, Sect. I. Now I come to the 3d QUESTION, which is the Principal concerning FAITH, wh • th 〈◊〉 be juſtified by FAITH ALONE, as WE with ALL ANTIQUITY do hold: or not by Faith alone, but alſo by OTHER HABITS of GRACE, as Charity and the reſt, and by the WORKS of GRACE which the PAPISTS hold 〈◊〉 concur in us to the Act of Juſtification, as the Cauſes thereof? In Sect III. he ſays— But the Word ALONE • oth moſt •• pleaſe the PAPISTS, who • ill needs part S • akes with CHRIST in their Juſtification In Sect VI He proceeds to prove our Juſtification by FAITH ALONE and brings this Argument, For if we be juſtifi •• by he IMPUTED RIGHTEOUSNESS of CHRIST ALONE, and if in us there be NOTHING which 〈◊〉 or m ••• th us Partakers of CHRIST'S RIGHTEOUSNESS, but FAITH ONLY; then there is nothing in us by which we are juſtified, b • ONLY FAITH. In Sect. VII. He pro •• nces ſeveral Scriptures to prove the ſame. In Sect. VIII He brings this Argument — All thoſe Places which exclude Works from Juſtification, do by neceſſary Conſequence teach Juſtification by FAITH ALONE. In Sect. IX He argues thus — THAT by which ALONE the Promiſe 〈◊〉 Juſtification, by which ALONE Juſtification, by which ALONE CHRIST Himſelf who is our Righteouſneſs is received THAT a one juſtifieth: By FAITH ALONE the Promiſe, by it ALONE Juſtification, by it ALONE CHRIST himſelf is received. In Sect X. He argues thus — THAT which is the ONLY CONDITION of the COVENANT OF GRACE by THAT ALONE we are juſtified, becauſe to THAT ALONE Juſtification is promiſed: FAITH is the ONLY CONDITION of the COVENANT OF GRACE. [Job 3.16 Act 10 43. Gal. 3 9.] which is therefore called THE LAW OF FAITH [Rom. 3 27] Therefore by FAITH ALONE we are juſtified. If againſt the ASSUMPTION it be OBJECTED, that CHARITY and OBEDIENCE and OTHER VIRTUES are alſo required: I ANSWER. That THE • are NOT the CONDITIONS of the COVENANT, but the Things by Covenant Promiſed to them that Believe. If we Believe. GOD hath promiſed to juſtify us; and b • ing Juſtified. or Redeemed, to 〈◊〉 and to ſave us. See Luk •• 73.74, 75. Jer. 31.33, 34. Heb. 8.10, 11, 12. Gal 3 9. and 14 22. CHARITY, OBEDIENCE &c are the Conditions of the Covenant of Works, D •• th • s and thou ſhalt Live: but the Condition of the COVENANT of GRACE is, BELIEVE; and thou ſhalt be ENABLED to walk in the OBEDIENCE of the Law, thou ſhalt Receive the Gift of the SPIRIT, and finally thou ſhalt be SAVED For being by FAITH freed from Sin, and become Servants to GOD, you have your Fruit unto Holineſs and the End everlaſting Life, P • om. 6. 22. In Sect XI. H • argues thus. —The Holy Scriptures whereſoever they ſpeak of THAT by which we are juſtified, mention Nothing in us but FAITH; not WORKS, not OTHER GRACES. unleſs it be to EXCLUDE THEM from the Act of Juſtification: which is a plain Evidence that FAITH doth juſtify ALONE In Chap. IX. the Title is— Teſtimonies of the ancient Fathers, and of Others in all Ages for Juſtification by FAITH ALONE. Then he begins the Chapter thus—Now that this Doctrine is no Novelty, but that which in ALL AGES hath been the received Doctrine of the CHRISTIAN CHURCHES. I will prove by the Teſtimony of the CHRISTIAN WRITERS in ALL AGES, but chi • fl • of the ancient FATHERS. And then he fills he Chapter with Quotations from between thirty and forty of them to the ſame Purpoſe. All theſe comma'd Paſſages are the very Words of the excellent Bp DOWNAM.

But all this Doctrine is directly contrary to Mr. Commiſſary's Scheme, and to the preſent Scheme of moſt of his Brethren Clergymen of the Church of England, as Mr. Commiſſary lays it down in Pag 8, 9. in the following Words— Well then the Doctrine the CLERGY preach is this, viz. That we are juſtified by ſuch a Faith only as is trus and lively, that is actually producing GOOD FRUITS or WORKS, and conſequently implying THEM as a NECESSARY CONDITION (but no meritorious Cauſe) of our JUSTIFICATION. This is indeed the true Doctrine of the Goſpel; and agreably taught by the ancient FATHERS — by the CHURCH of ENGLAND— by her CLERGY at ALL TIMES &c.

And now which ſhall we believe— Mr. Commiſſary, or the learned Bp DOWNAM, as to Matter of Fact? For as the Biſhop aſſerts and proves that Good Works are no Condition at all of our Juſtification, but that Faith in CHRIST is the ONLY Condition, and this only as an Inſtrument apprehending the Righteouſneſs of CHRIST, and that this is the Doctrine of the Church of England and of the ancient Fathers and Chriſtian Writers in all Ages, whoſe Teſtimonies he expreſly produces. Mr. Commiſſary plumply contradicts him, and ſays with the Papiſts whom the Biſhop oppoſes, that Good Works are implied as a NECESSARY CONDITION of our Juſtication; and (without any Proof) that this is the true Doctrine of the Goſpel and agreably taught by the ancient Fathers, by the Church of England, and by her Clergy, at all Times.

Indeed the Commiſſary happened here to own one moſt ſorrowful and evident Truth, viz that the Preſent Clergy preach GOOD WORKS implied as a NECESSARY CONDITION of our Juſtification. But every Man of Learring knows that this is a Doctrine which the excellent Bp DOWNAM calls a Popiſh Doctrine and which he ſtrenuouſly oppoſes; and is indeed a modern Doctrine in the Proteſtant Church of England, and was never own'd, but oppos'd in the Church till the Return of thoſe two Popiſh Princes into England, viz Charles the II and his Brother James, in 1660 And now Mr Commiſſary boldly aſſerts that This which Bp Downam oppoſes as a Popiſh Doctrine, is the true Doctrine of the Goſpel, and that this is the Doctrine which the Church of England Clergy Preach &c.

In ſhort, it appears a moſt aſtoniſhing and horrible Thing, that when the Commiſſary had both Bp DOWNAM and the BOOK of HOMILIZS in his Hand, where the ancient Fathers are produced as utterly excluding WORKS from being any Condition of Juſtification and ſtrongly aſſer • ing Juſtification by FAITH ONLY; that yet in direct Oppoſition to thoſe known and authentick Treatiſes, he ſhould roundly affirm that Good Works are implied as a NECESSARY CONDITION of Juſtification, and that the ancient Fathers and the Church of England and her Clergy at all Times have taught the ſame • It is alſo ſtrange, that in Oppoſition to Mr. Whitefield, who charges the modern Divines for departing from the Doctrine of the old Divines of the Church in the Point of Juſtification; yet Mr. Commiſſary ſhould bring Bp DOWNAM in, as if He were a modern Divine; when he printed his Folio in 1639 and was one of thoſe old Orthodox Divines, from whom Mr. Whitefield juſtly complains, that the preſent Clergy have ſadly departed in the Point of Juſtification! And that Mr. Commiſſary ſhould yet quote this worthy BISHOP, and thereby make the ignorant Part of the World who have not his Book, believe, as if Mr. Commiſſary with his preſent Clergy and that old Orthodox BISHOP were of the ſame Mind!

In the

2. Place, we have the Suffrage of Biſhop Beveridge; whoſe Words, (beſides many other Things ſpoken by him juſt as Mr. Garden's Oppoſers ſpeak upon the ſame Point) are theſe; That it is not from our WORKS that accompany our FAITH, but from our FAITH which is accompanied by our WORKS, that we are juſtified By which Words it appears that his next Biſhop will do him more Harm than Good, and therefore he had better have ſaid nothing about him. For, doth Mr Garden hold to what I have juſt quoted from him concerning the Biſhop? No, by no Means. Mr. Garden holds that Faith implies Works; and as hath been ſhewn, with Biſhop Williams aſſerts. that WORKS are an eſſential Part of juſtifying FAITH. And if they are an eſſential Part of juſtifying Faith, 'tis from them that we are juſtifyed So that Biſhop Beveridge whom he ſummoned to Witneſs for him, bears full Teſtimony againſt him

To this I add what Biſhop Beveridge ſays in his Private Thoughts under Article VIII. in the following Words — How is it poſſible that I ſhould be juſtified by Good Works, when I can do no Good Works at all before I be firſt juſtified? my Works cannot be accepted as Good till my Perſon be ſo: not can my Perſon be accepted by GOD, till firſt engrafted into CHRIST; before which engrafting into the true Vine, 'tis impoſſible I ſhould bring forth Good Fruit: For the Plowing of the Wicked is Sin ſays Solomon, Prov. xxi. 4. Yea the Sacrifices of the Wicked are an Abomination to the Lord, Chap. xv. 8. And if both the civil and ſpiritual Actions of the Wicked be Sin; which of all their Actions ſhall have the Honour to juſtify them in the Sight of GOD?

And now Mr. Garden! would you have the World believe that you are of the ſame Sentiment with the pious Bp Beveridge in the Point of Juſtification? when you aſſert Good Works are a NECESSARY CONDITION of Juſtification; and the ſaid Biſhop aſſerts that, before we are juſtified. we can do NO Good Works AT ALL, and that this is impoſſible.

In the

3d Place, Comes the Biſhop of Sarum, whom I readily grant to be on our A • hor's Side; for it appears from what he hath quoted from him, eſpecially the laſt Sentence, that together with Mr. Garden, by juſtifying Faith, he means Faith, Love Repentance, and Obedience; that is every Thing. But yet there is this Difference between th • m; that whereas Mr. Garden faith. we are juſtified by this Faith only; the Biſhop rememb • ing that his Faith ſtood for Faith and Works too, very Logically left out the Word only.

But both Biſhop Barnet and Mr. Garden's next cited Author Biſhop Williams, are ſome of thoſe modern Writers whom all Men of Learning know have, in the Point of Juſtification, openly departed from the Doctrine of the firſt Reformers in the Church of England. And to convince every one of this, he needs only read the Paſſages Mr. Garden cites from Biſhop Barnet and Biſhop Williams and then compare them with the Paſſages I have recited from the Articks, the Book of Homilies, and Bp Downam.

4. The Rear of this Epiſcopal Army is brought up by Biſhop Williams: who alſo is a Man after Mr. Garden's own H • art • for his Juſtifying Faith comprehends in 〈◊〉 all that Duty and thoſe Graces, which he ſaith, are made the Condition of the Goſpel Covenant; and which gives a Title to all the benefits of it. i. e. Juſtifying Faith, ſignifies Faith and all manner of Good Works in Conjunction. And in the laſt Sen • ence, he tells us that not only Repentance and Obedience. but Perſeverance alſo belongs to this juſtifying Faith, and is an eſſential Part of it. See Pag 11. lin. ult From which Words of the Biſhop. and Mr Garden's citing them with Approbation, may we not diſcover a very odd Opinion held by them both. viz. That no Man is, juſtified in this Life; and that we muſt needs go out of the World before it can be ſaid that we are reconciled to our Maker? contrary to the Tenor of the Bible. For if Perſeverance is an eſſential Part of juſtifying Faith, there can be no ſuch Thing as Juſtification, while an eſſential Part of that which juſtifies is wanting; and this eſſential Part muſt be wanting all the Days of a Man's Life: for Perſeverance intends the whole of our Courſe.

But however horrid this Opinion appears, conſidered in it's Repugnancy to Scripture, and Reaſon, it muſt be confeſs'd it looks much better if we take a View of it as grafted upon Mr. Garden's Boſom Tenet, that Good Works are Means of Juſtification. Nay, if I could once ſwallow down the latter, I ſhould make no difficulty with the former If I really tho't Good Words to be Means of Juſtification. I ſhould think it more likely that a Man ſhould be juſtified by the Good Works he performed thro' his whole Life; than by the Obedience of (perhaps) a few Days Nay it looks much more modeſt, and aſcribes a leſs degree of Merit to Good Works, to maintain that all the Good Works a Man ever did are required to juſtify him, than to maintain, that half or one quarter of them (perhaps) will do very well.

And beſides, by this Means I ſhould get rid of what I ſhould be glad to get •• d of by any Means, viz. the Doctrine of a Man's being in a State of Grace to Day, and out of it Tomorrow; his being a Child of GOD, and a Child of the Devil by turns, no one knows how often. And as to the Doctrine of a Man's attaining to one half two thirds, nine tenthts, &c of Juſtification; I ſhould be no more perplex'd with it upon the new Hypotheſis, than upon the old Thus I have fairly ſhewn the Doctrine of no forgiveneſs in this Life, may be charg'd upon the Biſhop, and Mr Garden, ſince the Paſſage which the former wrote, and which the latter vouches as his own Sentiments, undeniably contains it. However if Mr. Garden will do Penance, and own that the good Biſhop and he wrote both beſides themſelves; the one in blundering ſo eg • egriouſly, the other in publiſhing his Blunder with Approbation and Veneration; the Publick will doubtleſs exercite ſuitable Charity towards them.

V. As to his ſaying that Mr. Whitefield and Brethren Methodiſts, hold Juſtification by Faith as he himſelf doth: I Anſwer, that Mr. Garden doth not really think this Charge againſt them to be juſt; becauſe in pag. 19 he tells how differently from him they explain Juſtification by Faith, and blames them for it. All therefore that he can found his Charge upon, muſt be ſome Paſſages of theirs wherein they have contradicted themſelves, and before they were aware of it, come over to him. And I allow Mr Garden to treat them as I have treated him, and as I deſign to treat him again; that is to ſet them a Fighting with their own ſelves, if he can do it fairly. But the Paſſages he hath adduced are not really in any meaſure inconſiſtent with their avowed Principles. They have aſſerted, That true Faith continually excites Men to ſhew forth that Faith by abounding in every good Word and Work. And that the Faith which juſtifies, is not a Faith excluſive of Good Works, but incluſive, or (productive) of them. Mr. Whitefield's Sermon, What think ye of Chriſt? And Mr. W • eſley Sermon on, Salvation by Faith, pag. 14.

And doth it follow that becauſe theſe Gen • lemen hold that Faith always produceth Good Works, that therefore he and they muſt have he ſame idea of Faith and Works in Man's Juſtification? No in no wiſe. Is it not ſtrange, that Mr. Garden and Friends can ſee no Medium between Antinomianiſm and A • mmianiſm; and that they ſhould aſſert that all thoſe who 〈◊〉 themſelves of the former Error, join with them in eſpou • ng the latter?

This Gentleman having ſhewn or rather attempted to ſhew how agreable his Idea of Juſtification by Faith, is to the Goſpel, to the ancient Fathers, to the Church of England, to her Clergy at all Times, and laſtly to Mr. Whitefield and Friends; he accuſes Mr. Whitefield of arrogant and • icked Stander in accuſing him and Brethren of holding Juſtification by Works, ſince he could not do it upon an, Grounds but what would equally ſupport the Charge againſt himſelf, and Friends the Methodiſts. In which Accuſation, after what hath been ſaid, I believe there is no Man will think his Fault was want of Courage! He ſeems indeed in the very next Breath to be ſenſible of his miſrepreſenting theſe two excellent Gentlemen; and he addreſſes himſelf to Mr. Whitefield thus

But you will ſay this is not a fair Repreſentation o • State of the Matter in Queſtion. For the Ground on which you accuſe the Clergy of preaching only the Law, or Juſtification by Works, is not their preaching that Good Works ſuch as are pleaſing to God, are the neceſſary Fruits and Effects of a juſtifying Faith; no, but their preaching that ſuch Good Works are the neceſſary Conditions of Juſtification, and conſequently not only follow after, but go before it alſo, contrary to ſound Doctrine, and the 12th Article of the Church, Pag. 13. To which he Anſwers, That this is a miſerable Diſtinction, ſerving only to intangle and amuſe, and not to inſtruct the Minds of the weak and unwary Populace. And his ſtrong Reaſons are theſe that follow.

1. That Mr. Edwards a Wrangler in Mr. Whitefield's own Way, (ſo he calls an eminently pious and peaceable Man) owns that Goods Works may be a Condition of Juſtification, in another Senſe than that of meritorious Cauſes. Ergo quid • Why, that Mr. Whitefield wrongs him and Fraternity in ſaying that they hold Works to be meritorious Cauſes of Juſtification. Doth it follow that becauſe they might have another Senſe, that therefore they had? A Poſſe ad eſſe an unquam valuit conſequentia?

But it will be ſaid, that ſince it is poſſible, according to Mr. Edwards, that Men may hold Good Works to be Conditions of Juſtification in another Senſe than that of their being meritorious Cauſes, Mr. Whitefield ought in Charity to think they did.

I Anſwer, Mr. Whitefield's Charity muſt have been extravagantly large, to have ſuppos'd that they don't look upon Good Works as meritorious, when by Preaching, Writing, and Converſation, they declare they do. I don't ſay that they look upon Good Works to be meritorious of Condignity, but of Congruity only, with the more moderate Papiſts. Indeed the Word Merit, is a Name of ſuch evil Report, that they are perfectly aſhamed of it; but then they hold faſt the Thing, which is worſe than the Name; and will never be perſwaded to let it go. Nay, they have ſome of them the Courage, to tax the Roman Catholicks, as if this Doctrine was p • culiar to them; and yet they cannot bring one Argument to ſupport the Charge againſt the more moderate Papiſts, which will not equally conclude againſt themſelves.

This I have prov'd already, and need not do it again.

To return therefore; Muſt Mr. Whitefield be deem'd a malicious Slanderer of theſe Men in what he hath ſaid of them? No verily. Unleſs, they may be thought Slanderers of their own Selves. For when they ſpeak or w • ite, they make out full as much againſt themſelves, as he ever charg'd them with. Their very Charges of Falſhood againſt him, unluckily for them, prove that he is a Man of Truth, and that in his Spirit there is no Guile. And the grand Reaſon why they count him their Enemy is becauſe he tells them the Truth; having found our, and born Teſtimony againſt that baſe ſmugling Trade of Importing prohibited Goods from Rome, in which they are ſo deeply engaged.

His 2d Argument (for 'tis very probable, he tho't it an Argument) is taken from what he ſaith no one will deny, viz. That Faith and Good Works are both Conditions of Salvation; and if of Salvation, then he inters they muſt be Conditions of Juſtification too; and conſequently that Good Works go before Juſtification. Q. E D.

But then, I would tell him, that when he builds an Argument upon the Conſent of all, he muſt be ſore that all do Conſent; otherwiſe he will have no Foundation, and the Superſtructure, will be juſt good for nothing. And accordingly I now take away this Foundation, and ſet all a tumbling, by denying that Good Works, are ſo neceſſary to Salvation, that there can in no Caſe be Salvation without them. In which Denial I ſhall be born out by all that hate the Oracles of Arminius; by the Church of England; and particularly by Mr Garden himſelf: for this Gentleman ſeems (by his Conduct) ſo ſet upon being conſuted, that leaſt his Adverſary ſhould not do it effectually without him, he ſcarcely ever falls to confute himſelf.

The Followers of Mr. Calvin, it is well known hold that as ſoon as a Man believes he is juſtified, and that if God ſhould pleaſe to take him out of the World in that Inſtant, he would not periſh, but have everlaſting Live: tho' not one Good Work had been done by him. The Di • ines of this Way do indeed more than any Men, preſs the Neceſſity of an univerſal Obedience to the Laws of God, teſti • ying unweariedly, that Faith without Works is dead; that is, that whatever Pretences Men may have to Faith, yet if they dare to rebel againſt the moſt high God, their Faith will not ſtop them from the Damnation of Hell whither they are haſtning. But yet in as much as they believe Men are juſtified by Faith only; they ſuppoſe that where there is the reality of Faith there is the reality of Juſtification, and would be of Salvation, were the Subject of it immediately to depart this Life. The Church of England alſo, being Calviniſtical, as I have ſhewn; might from hence be argued to be of this Opinion: but they expreſly ſhew themſelves to be like minded, in their ordering the Miniſter, in his Viſitation of the Sick, after ſaying to, and hearing a few Words from • he dying Perſon to forgive his Sins upon the Spot. Many Things might be excepted againſt this Form; but yet it ſully implies their Belief of this Truth, viz that a Man may be forgiven and in a State of Salvation without doing any Works of Righteouſneſs at all. Nay, Mr Garden (for I am now come to him) hath undoubtedly affirmed in the moſt ſolemn manner, to departing Profligates that by Vertue of the Power deriv'd to him from his Saviour, be forgave their Sins. Which (at the leaſt) implie • , that if they were ſincere in what they ſaid to Mr. Garden, their Sins were forgiven by God. And if ſo, then there is no doubt, but that if they had been ſnatched away the very Moment of their Abſolution, Heaven & Happineſs would have been their Portion. The Truth is, Mr. Garden is either in Jeſt, or in Earneſt, when he forgives the Sins of poor dying People. If he is in Jeſt, (which I can't think of him) there is no more to be ſaid. But if he is in Earneſt, why then he confutes himſelf: holding in effect, with the Church of England and all Calviniſts, what he ſaid every Body deny'd, and upon the denial of which he builds all his Reaſoning: which indeed is very good Reaſoning, and would never fall to the Ground, were there any Thing under it, to keep it up.

Perhaps, ſome Friend of Mr. Garden, will be ready to ſay, that when he forgives the Sins of dying wicked Men, upon their ſaying what is preſcrib'd for them to ſay in the Common Prayer Book, he hath Regard to ſome Good Works he ſuppoſes they have ſormerly done; or rather to all the Good Works which the poor ſick wicked Men ever did in the Co • rſe of their Lives. So that tho' they are really forgiven upon Mr. Garden's abſolving them, yet they are not forgiven without Good Works, that is Good Works formerly done by them. Without ſtopping to put ſeveral Queſtions which naturally ariſe here; I will evade this Solution, by ſuppoſing the dying Penitent to be one, who had formerly been juſtified, but had at the Time the Miniſter comes to abſolve him, fallen from Grace; nor done one Good Work towards reinſtating himſelf into the divine Favour: I would now ask, whither, upon his ſaying in ſincerity what is preſcribed, and Mr. Garden's forgiving him, he would really be forgiven by Gad. and taken to Happineſs, if he dy'd that Inſtant? If it be ſaid Yes (and I think no one will ſay No) then it is moſt plain, that the dying Penitent is forgiven (and would be ſav'd if he then dy'd) without any Regard to Good Works.

But perhaps it may be ſaid, that tho' in ſuch a Caſe, there is no Regard to Good Works paſt, yet there is to Good Works which the Perſon would have done, had he had a longer ſpace: That ſuch a Sinner, ſo dying is forgiven and received up to Glory, becauſe God ſaw the Validity of his Repentance, and that if there had been Opportunity, he would have brought forth Fruits meet for Repentance This is that vertual Obedience which Dr. TILLDTSON, ſpeaks of, in his Sermon, from theſe Words, If ye live after the Fl • ſh, ye ſhall die &c. And which he thinks will ſave a Man. where there is no room for that which is actual. Such miſerable Inventions do Men ſeek out to themſelves, who will not believe that we are juſtified by Faith only, according to the Scriptures! I ſay, miſerable Inventions: For if God hath Regard to the Good which he foreſeer wicked Men would have done had they liv'd longer; then by a Parity of Reaſon be will have Regard to the Evil which he foreſees Good Men would have done, had they lived longer: And then the Rule of his Proceedings at the Great Day, will not be according to the Good and Evil Men have done in the Body, but according to the Good and Evil they would have done, had they lived longer: which is horrible Divinity, and therefore ſhews the abſutdity of the Suppoſition from whence it flows.

What hath been ſaid, might be applied to what he cites from Dr Jackſon However, leſt it ſhould he tho't a neglect to ſay nothing to him in particular, I ſhall conſider the Caſe which he ſuppoſes, viz. of a Man's Departing in the very Inſtant in which be is Juſtified. He ſaith, no Man will doubt either of his Abſolution or Salvation. He then asks, is he ſav'd with Works, or without? If without, then our Savioue's Rule fails, Math. 5.20 Except your Righteouſneſs exceed the Righteouſneſs, &c. As if it was not a great deal more natural, to ſuppoſe, that Sanctification of the Spirit, and Belief of the Truth are joyn'd together in the Soul of a Believer, as they are in the Scripture; and that a Man may be Righteous, and ſo his Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, though there be no Opportunity to Work Righteouſneſs; even as a Tree may be good, and yet cat down before it bring forth good Fruit. The Man who Repents and Believes to the Salvation of his Soul, is certainly at the very inſtant, and before he hath done one Good Work, a more Righteous Perſon than any of the Scribes and Phariſees were. Nay was all the Righteouſneſs of all the Scribes and Phariſees from the beginning to this very Day (and perhaps there never were ſo many Phariſees in the World at a time, as there are at this Day) I ſay, was all this Righteouſneſs transferr'd to one Man, he would not be ſo Holy and Righteous, as the Believer is the very moment of his receiving Jeſus Chriſt by Faith. But if we ſhould grant Dr. Jackſon what there is no need of granting him, viz. that by Righteouſneſs our Saviour means outward Acts of Righteouſneſs, as if it had been ſaid, Except your good Deeds, and Acts of Righteouſneſs are more and better than thoſe of the Scribes and Phariſees, there is no Difficulty in explaining the Words: The meaning will be this, that whatever Confidence Profeſſors may put in their Faith and Attainments, yet if in their Lives and Converſation, they don't exceed the Scribes and Phariſees, they may conclude that their Faith is not the right ſort, and that they ſhall never enter into the Kingdom of Heaven.

But then how thoſe of Doctor Jackſon's Mind, who explain the Words according to the ſeverity of them, as denying Heaven abſolutely to all whoſe outward Good Works are not more and better than thoſe of the Scribes and Phariſers; I ſay, how they will get over their own Explanation, I am not able to underſtand. For, not to mention the Caſe of Infants, which ſeems to be deſperate: How will they make out their giving Thanks to God that he hath in great Mercy taken to himſelf, the Souls • f all that die Church-Men, provided they have been Baptiſed, were not excommunicated and did not lay violent Hands upon themſelves; even tho' they be the vileſt of Men, Lyars, Fornicators, Profane Swearers, Drunkards, that die Drunk, and the like Do theſe all exceed the Righteouſneſs of the Scribes and Phariſees?

Let any Man conſider the many good Things theſe vile Men were remarkable for; or at leaſt their treedom from ſcandalous Sins, and he will judge that they were not comparable for Vileneſs, to thouſands of the Sons of the Church, who as ſoon as Dead, are as it were Canonnised for Saints, and have ſolemn Thankſgivings put up to God for their Reception into Heaven.

For my Part, tho' I doubt not but that there have been and ſtill are many good Chriſtians of the Prelatical Church; yet at the ſame time I believe it to be matter of common and ſorrowful Obſervation, that the very higheſt part of High Church are generally ſpeaking, much worſe than Scribes and Phariſees: and vet the Men who officiate at their Funerals, and teſtify to their good Eſtate; inſiſt upon it, that unleſs a Man's Righteouſneſs, his outward Acts of Righteouſneſs and Obedience exceed thoſe of the Scribes and Phariſees, he can in no Caſe enter into the Kingdom of Heaven.

And as they contradict their own Expoſition of Math 5 20, by officiating at Funerals, ſo do they by gi • ing Abſolution to dying Sinners; as is evident from what hath been ſaid upon that Head.

There is not one of them I believe that dares to deny, but that in Caſe a Perſon whom he knew to have been as bad as a Scribe or Phariſee, ſhould be ſick nigh unto Death, and deſire Abſolution, ſaying over what is appointed him to ſay; he would abſolve him: And yet how he could do it, conſiſtently with their Expoſition, is what he nor I ſhall ever be able to comprehend.

Mr. Garden hath alſo a great deal about Dr Edwards, labouring to prove him guilty of a Self Contradiction. (that is to bring him into the ſame Comdemnation with himſelf) and withal repreſenting him as one of the worſt of Men. Whether the Doctor is really inconſiſtent with himſelf in any thing, he hath cited from him, is a Matter of great uncertainty with me; not having the Original, and not clearly underſtanding the Paſſages, and Remarks upon them, as they ſtand in Mr. Garden's Letters. However, if either Dr. Edwards, or Mr. Whitefield, or any other Gentleman, hath in fair Conſtruction, done once, what Mr. Garden hath a great many times; contradicted his own ſelf; I ſhall ſo far readily give up his Cauſe, It being my Motto;

Nullius Addictus Jurare in Verba Magiſtri.

And as for the Cry which Mr Garden and Company make againſt this excellent Divine of their own Communion: 'tis well known that they hate him for the ſame Reaſon which made Cain hate Abel, viz. becauſe he was more Righteous than themſelves, Adhearing Steadfaſtly to the Articles of the Church of England, and Reproving them for turning their Backs upon them.

Our Reverend Commiſſary having prov'd (as he thought) that he and thoſe that are with him, don't hold any Merit in Good Works; and that Good Works muſt go before Juſtification, becauſe they go before Salvation: He comes in the

3d Place to ſpeak to the Twelfth Article of the Church of England, which Mr. Whitefield had ſaid, was full againſt Good Works preceeding Juſtification; and which he labours to prove is not inconſiſtent with that Doctrine. Pag. 18. And to this purpoſe he obſerves, that the Article don't mean to exclude Good Works from going before Juſtification, becauſe it hath no Negative Words to exclude them For my Part, I ſhould think, that the Article ſaving that Good Works are the Fruits of Faith, and follow after Juſtification, doth ſufficiently exclude any Good Works from going before: and am perſuaded he would think ſo too, were it not that he hath ſuch a Kindneſs for them, as to bring them into the Condition of our Juſtification, and is not willing they ſhould be excluded. Suppoſing the Article of the Church which ſpeaks of Original Sin, had contain'd a Clauſe ſimilar to this; and aſſerted that Men were chargeable with Guilt in the Sight of God, after they arrived to Years of Diſcretion; would not the Commiſſary have ſeen clearly that the Article intended to exclude any Sin from going before; and rejoyce that it was ſo full in their Favour; crying out, Exceptis firm at Regulam in non Exceptis. I believe that he dares not ſay that he would not. How unreaſonable therefore is it, that he ſhould love Darkneſs rather than Light? And tho' he hath Eyes given him on purpoſe to ſee with; that he ſhould hoodwink himſelf leaſt he ſhould ſee what is diſpleaſing to him?

He goes on and ſaith that the next following Article, entitled of Works before Juſtification, confirms his Aſſertion, viz. That the other did not mean to exclude Good Works from going before Juſtification. The Words are Works before the Grace of Chriſt, and the Inſpiration of his Spirit are not pleaſing to God: He asks why? And then anſwers in the following Clauſe of the Article, Becauſe they ſpring not of Faith in Jeſus Chriſt. Upon which his Remark is, that here it is plain, that by Works before Juſtification the Article means Works that are ſo before it, as to be before the Grace of Chriſt, and conſequently Faith in him; that is in a State of meer Heatheniſm, and Infidelity: And therefore he inters that Works that are not ſo before the Grace of Chriſt, that is, Works perform'd by all that live under the Goſpel, and are not Infidels, by this Article, are ſuppos'd to be good and acceptable to God.

This Gentleman ſpeaks of ſeveral trembling Fits which came upon him while he was writing his Letters; and in my Opinion this was a Place for him to have trembled in, and to have been horribly afraid. For it ſeems utterly impoſſible, that it ſhould enter into any Man's Heart, that the Compilers of the Article deſign'd to be underſtood in this Senſe. He knows that the whole Article was level'd at the Papiſts, who held that Good Works, which were meritorious of Condignity or Congruity, went before Juſtification, and were Means of it. The meridian Sun is not plainer, to any one that reads it. And yet he would give the World to underſtand, that the Deſign of the Article was only to ſhew that the Good Works of Heathens and Infidels, were of but little Value. However, if Mr. Garden will declare that he expounded this Article in the ſimplicity of his Heart; that he verily believes this wild romantick Senſe was intended by the Authors; and that he doth not feel ſomething within him at the ſame time, puniſhing him for ſaying ſo; the Publick may have a better Opinion of his Honeſty, tho' not of his Judgment. It is for a Lamentation, and ſhall be for a Lamentation, that Neceſſity the Mother of Invention, too often puts Men upon wreſting the Articles of the Church of England, as they do the SCRIPTURES alſo. They know that if they will but give them a fair Conſtruction, ſome beloved Error muſt fall to the Ground. And therefore they hunt after, and pick up ſuch Meanings, as no Man would ever think of, to be ſure would never embrace, were it not for ſome preſent Diſtreſs. And in this Difficulty and Purſuit, it often befalls them, that they hit upon Meanings ſo uncunningly deviſed, that they do them full as much harm as good. So it fares with them reſpecting this new Senſe put upon the old Article. For tho' it helps them to avoid the unwelcome Truth contained in it; yet it expoſes them to have no Charity for Infidels under the Goſpel; (with whom ſome of them, tho' I hope not Mr. Garden are in great Charity) and alſo to declare that the Heathen World are out of a State of Salvation: For by ſaying that Works that are ſo before the Grace of Chriſt, as to be in a State of Heatheniſm, are not pleaſing to God; they do in effect ſay, that Heathens cannot pleaſe God in any Thing they do; nor conſequently can be accepted of him: when yet the World knows they look upon moral Heathens to be in God's Favour; tho' they are heartily curſed for it by their own Church in the 18th Article; which ſaith; They alſo, are to be had ACCURSED who preſume to ſay, that every Man ſhall be ſaved by the Law or Sect which he profeſſeth, ſo that he be diligent to frame his Life, according to that Law, and the Light of Nature. I know they have a Trick to explain away this Article alſo, which I ſhall not ſtop to conſure, but only make this Remark upon it; viz that the Man that can uſe it, and keep his Countenance, whatever he is addicted to, is not much addicted to Bluſhing. Upon the whole of the Argument, let the 12th Article be fairly, grammatically conſtrued (and Authority commands us to conſtrue it ſo) and it is impoſſible but any conſiderate and unprejudiced Man, ſhould ſee that Mr. Garden's Expoſition was calculated to ſerve a Deſign; and that Mr Whitefield and the Article ſpeak the ſame Things; viz. that truly Good Works follow after Juſtification, but can never go before it.

Mr. Garden having derided the Suppoſition of the Coexiſtence of Faith and Juſtification, and of there being no room • o • Good Works between them, as diſhonouring the Articles; and as of no manner of Conſequence, whether true or falſe, ſo long as this Foundation is held ſure, that we are juſtified by ſuch a Faith as is true and lively he challenges any one to prove that the firſt meer Act of Faith and Juſtification are coexiſtent; and alſo to ſhew the Importance of the Doctrine if it ſhould be true: Of which couragious, but no judicious Challenge I readily accept. And

1. I ſhall prove, what he, either erring, or elſe not knowing the Scriptures, thinks it is impoſſible for any Man to prove, viz. that Faith and Juſtification are ſimultaneous; or that as ſoon as a Man believeth in JESUS CHRIST, he is juſtified from all his Sins. And here I ſhall detach but one ſingle Paſſage of the whole Army of them, which are ready to make out this Truth And that is what we read in Joh. 3.18. He that believeth is not condemned. Which ſhews, (it Words of the Holy Ghoſt can ſhew it) that as ſoon as it may be ſaid of a Man that he Believes in JESUS CHRIST, with ſuch a Kind of Faith as is there intended; ſo ſoon it may be ſaid of him, that he is not condemned, but juſtified. I don't ſuppoſe this Text will ſignify any Thing with Mr. Garden and Friends; for they have ſuch a knack of explaining away the Scriptures, that they care not how many of them ſtand in their way?

But what will they ſay here? Why, that by BELIEVING the Apoſtle means BELIEVING and WORKING too. But why will they ſay ſo? For no other Reaſon in the World, but becauſe they would have it ſo: their Wills and not their Underſtandings helping them to explain or rather to darken the Apoſtle's Words: for the Apoſtle ſeems to have guarded with all his Might, againſt Good Works going before Juſtification, to the Conviction of all Legaliſts in his Days, and to the End of Time: but almoſt to none Effect. If what he hath ſaid will not convince theſe Men, I am ſore nothing would. Nay, if St. Paul had ſaid, that the firſt meer Act of Faith and Juſtification are coexiſtent, in ſo many Words; which Mr. Garden faith now is abſolutely falſe: I ſay, if theſe had been Words of Scripture, would not he and Friends confure them as perfectly conſiſtent with their beloved Nation of Good Works going before Juſtification? I doubt not but they would. Nay, I could tell the Way they would go to work in ſuch a difficult Caſe.

Mr. Garden aſſures us, that no one can be under any Temptation of disbelieving that Men are juſtified immediately upon their believing: and gives this very odd Reaſon for it, viz. Becauſe the leſs we are required to do, ſo much the happier is it for us, who are able to do ſo little, and who are ſo unwilling to do any thing at all. Pag. 20

That is in other Words, Since Salvation is eaſier upon the Suppoſition that Men are juſtified by Faith, before the doing of Good Works, than upon Mr. Garden's Suppoſition, that Works are neceſſary before Juſtification; therefore any one would be rather tempted to believe the former to be right, than the latter, provided there were Grounds for it in Scripture. And I grant that were juſtifying Faith a Thing ſo ſcandalouſly cheap as the Faith of Aſſent is, he would be right; it would be an eaſier way to Heaven than his, and Men would NATURALLY hold Juſtification by Faith. But ſince juſtifying Faith is ſuppoſed to be a Principle infuſed into the Soul by the SPIRIT OF GOD, which Man can't attain to of himſelf, and which therefore is infinitely harder than doing dead Works, before Juſtification; 'tis the Difficulty of Salvation this way which makes Men naturally reject it, tho' a Man declare it unto them, and chuſe Mr. Garden's way before it.

For they ſay thus within themſelves; if this infuſed Faith is neceſſary, as we know nothing of it at preſent, to it being out of our Power, it may be we never ſhall: And hence they will hold to that Way which ſeems moſt in their Power, and in ſpight of Scripture ſeek to be juſtifyed by the Works of the Law; tho' God himſelf by Inſpiration aſſures us that by the Deeds of the Law no Fleſh living ſhall be juſtified, Rom, 3.20.

Nay, I would appeal to the Conſciences of Mr Garden and Abettors, whether or no the grand Cauſe of their Malignity againſt Juſtification by an infuſed Faith, be not a Fear that they are unacquainted with the Thing; and conſequently an Apprehenſion that if the Doctrine be true, they themſelves are in a State of Damnation as yet, and without ſo much Power to work out their own Salvation, as they chuſe to think themſelves poſſeſs'd of Had they comfortable Hopes that let this Doctrine be ever ſo true, they ſhould run no Riſque of Eternal Salvation; would they oppoſe the Doctrine with ſo much Vigour and Rage? I am ſure they would not. Vaſt Allowances ought therefore to be made by their Hearers and Readers, when they find them ſet for the Defence of the contrary way of Juſtification: For it is for their Intereſt; by this Craft they have their Comfort: If the other Way be right, they are undone for ever: And therefore it ſtands them in Hand, to be zealous againſt it.

But with the Oppoſers of their Doctrine it is not ſo. Let it be never ſo Right they are not hurt by it. If this Faith ſhould be a Whimſey (as they think and call it) yet they hold and practice Good Works, at leaſt as much as their Brethren; and therefore if the Arminian Juſtification be the right one, they ſhall be juſtified with an Arminian Juſtification.

It would therefore be highly proper for Laymen, when they hear Miniſters on both Sides zealouſly cry down each others Method of Juſtification, to inquire with the wiſe Romans, Cui bono? i. e. What Advantage they propoſe to themſelves by their Zeal? And if they find thoſe who preach againſt Juſtification by an infuſed Faith, are afraid that the Doctrine ſhould be true; as moſt certainly they are, leſt they ſhould loſe their Peace: And on the contrary that thoſe Miniſters, who preach down their Juſtification, have no Intereſt to promote by it, but only the common Salvation; theſe Conſiderations ought in Reaſon to go a great way with them.

I am afraid Mr. Garden and Confederates, will make themſelves merry rather than ſerious with theſe Things; alledging that this Faith is a meer Nonentity, and that all the Arguments in the World, cannot give a real Exiſtence to it. But why ſhould they ſpeak Evil of the Things which they know not; and ſport themſelves with their own Deceivings? They are ſenſible that the Scripture ſpeaks almoſt every where of a certain Faith which doth juſtify. They themſelves are aſhamed to ſay that the Faith of Aſſent doth juſtify. And as to what they call juſtifying Faith, they know it is not properly Faith, but a compound of Faith and Works together. Would it not be their Wisdom therefore to conclude that there is ſome other thing which is truly JUSTIFYING FAITH, and to ſeek after it? They have the Teſtimony of thouſands, and thouſands, whom they muſt own to be as wiſe and as good Men as themſelves, who have obtained this Mercy of the Lord: and who will tell them that they build all their Hopes upon it, counting Faith of Aſſent, and unregenerate Morality in all its Glory, to be but Loſs and Dung in compariſon of it.

Nay, there are many who can aſſure them that they themſelves in the Times of their Ignorance, were Scoffers and Mockers at the Faith of God's Elect, being elated with unſanctified Reaſon, and the Pride of Philoſophy falſly ſo called: And that they have had their towering Thoughts and lofty Imaginations brought down to the Fooliſhneſs of an infuſed Faith; and that they would not be deprived of it for Millions of Worlds. Why therefore, ſhould theſe Men reject it upon the Foundation of their own Want of Experience: for other Foundation can no Man have againſt it? Would not they themſelves call that Debauchee a Madman, who ſhould affirm there was no Pleaſure in a religious Life, becauſe he never found any in it? And yet this is exactly their own Caſe, who deny that the exceeding Greatneſs of God's Power is exerted upon the Souls of Believers, meerly becauſe they are not conſcious of any ſuch bleſſed Operations upon their own.

Surely if they would be prevail'd upon to act as Men, and as Chriſtians; they would be jealous over themſelves with a godly Jealouſy, and cry mightily to GOD, that what they know not be would teach them: giving themſelves no reſt till the ſame Spirit which worketh in others, work effectually in them alſo, making them Partakers of like precious Faith: Which GOD of his infinite Mercy grant unto all that are deſtitute of it; through JESUS CHRIST our Lord.

Which brings me to the

2d Thing, which was to ſhew that the Doctrine of a Man's being juſtified immediately upon his believing, is not only true, but a Doctrine of Importance Mr. Garden faith, that as long as this Foundation is held ſure, that Men are juſtified by a true and lively Faith, that is, a Faith actually producing Good Works; it is of no manner of Conſequence whether Good Works go before Juſtification, or not. And I grant that there is an Appearance of Truth in what he faith: And 'tis this Deceivableneſs of Error, which cauſes many inconſiderate Perſons, to conclude that 'tis not worth the while to ſet up one way of Juſtification, and to pull down the other; ſince both hold, that it Men don't Maintain Good Works, as well as Believe, there will be no Heaven for them. But yet there is really a vaſt and amazing Difference between theſe two Opinions; that Men ARE juſtified as ſoon as they believe; and that other of Mr Garden's, viz. that Men are NOT juſtified ſo ſoon as they believe, nor till they have done a Number of Good Works. The Belief of the former cauſes Sinners to go the right Way to work in Religion, viz. to ſeek to God in the firſt Place, and with their whole Hearts, that he would reveal his Son in them, and give them that Faith in him, which intitles to his Merits, and which alone can purity their Hearts, and amend their Lives: The Belief of the latter cauſes Perſons to treaſure up an heap of Good Works in hopes, that together with the Faith of Aſſent (which Reprobates are capable of) they ſhall be render'd ſo acceptable to their Maker that he will be merciful to their Unrighteouſneſs, and remember their Iniquities no more. They do indeed make mention of the Righteouſneſs (paſſive) of Chriſt, and own that 'tis through the Merit of his Sufferings, that there is Forgiveneſs and Juſtification for them with God: But then, as was ſaid before, they think the Way to intitle themſelves to this merited Juſtification, is by doing Works of Righteouſneſs To give my Sentiments freely upon this Doctrine: It leads Men from CHRIST, and 〈…〉 him. It doth not tend to make Men true Chriſtians, but only true Phariſees. Every Preacher of it, whoever he be, is a Phariſee; and every Man begotten by him into the Belief of it, is himſelf a Phariſee, and the Son of a Phariſee. Away, away with it then 〈◊〉 Rome, from whence it came: And there let it abide as long as the Sun and Moon endure; if it may not periſh from under the whole Heavens through the tender Mercies of our God. Let the Friends of it but carry it back to the Land of its Nativity; and if they make no Returns or worſe than none, bringing home Salt, Cream, Spittle, and other ſuperſtitious Fooleries in Li •• of it; they will make a ſaving Voyage. For there is really more deadly Poiſon in this one Tenet of Good Works going before Juſtification, than there is in one half of the Popiſh Ceremonies put together. It is not without Reaſon therefore that Mr. Whitefield, and other eminent Servants of the moſt high GOD, ſent into the World on purpoſe to teach the way of Truth more perfectly, than theſe Men do; Cry aloud, and ſpare not but lift up their Voices like Trumpets againſt it: witneſſing both to ſmall and great, in Seaſon, and out of Seaſon, the Everlaſting Miſery and Deſtruction that are in its Ways.

Theſe pious Gentlemen know, that the Proud have them greatly in Deriſion; that all manner of Evil is ſpoken of them falſly; and that their Names are caſt out as Evil. But none of theſe Things move them. Nay I am perſwaded, that they • ount not their Lives dear to themſelves, ſo that they can but fulfil their Miniſtry, and teſtify the Goſpel of the GRACE of GOD.

The great Outcry of the Clergy againſt them, and what makes them ſet the profaner Populace a roaring as them, is a Pretence that they are ſo full of Zeal, that they have no Charity: and yet whoever is preſent at their Devotions, and obſerves the vehement and flaming Love to GOD, and the Souls of Men, which runs through them all; will be ready to think, that of all Men living theſe Men have Charity; or elſe that what their Enemies call Charity is a poo • ſorry Thing, and not worth the having. And indeed there is ſorrowful Occaſion to obſerve, that Charity (as well as Faith) is quite another Thing from what it was in the Days of the Apoſtles. It now moſtly ſtands for a woful Neutrality, with regard to thoſe Truths we are bid to contend earneſtly for; and conſequential Belief that the Way to Heaven is very broad and eaſy. And accordingly thoſe Miniſters who are moſt formal and ſleepy in the Houſe of the living God; who are moſt regardleſs of working out their own Salvation with fear and trembling; and of taking others by the Hand, and leading them in the way in which they ſhould go; are the moſt charitable Men, according to the common, and perverſe Acceptation of the Word. And indeed, this Thing muſt needs be ſo: For he that hardly believes there is an Heaven, will ordinarily hare any Diſputes about the Way to it; and will rather charitably believe that almoſt all Mankind are travelling to Heaven, as well as himſelf, if there be an Heaven. Of this Charity, I readily grant Mr. Whitefield, and thoſe other Gentlemen, know but little; ſaving that they frequently obſerve and lament it in their Enemies. But then, as for St. Paul's Charity which conſiſts in an ardent Love to GOD and CHRIST, and an unquenchable Deſire after the Salvation of periſhing Souls, to ſay the leaſt of them, they come not a whit behind the chiefeſt of their Adverſaries.

And inaſmuch as the Pleaſure of the Lord apparently proſpers in their Hands; inaſmuch as Miniſters of all Denominations know, whether they own it, or not, that their People come away much more ſeriouſly diſpoſed, than from hearing themſelves: they ought to Rejoyce in their Labours, to grow warm from their Fire, to eſteem them worthy of double Honour, and to wiſh them God Speed. At leaſt they ought to be afraid of prating againſt them with malicious Words; of deviſing evil Devices; and indeed of doing any thing againſt theſe Men, leſt if their Work be of God, they cannot overthrow it, but only kick againſt the Pricks, and at laſt be found fighters againſt God.

Mr Garden coming near the cloſe of his Letter, rattles off Mr. Whitefield upon the old Score, of his accuſing him and the Clergy of his Mind, of holding Good Works to be meritorious; or that Men are juſtified by them: telling him that he hath not prov'd this poiſonous Inſinuation; and that he dares not pretend to do it for theſe two Reaſons; becauſe he hath no Talent at proving any Thing; and becauſe he is conſcious to himſelf that the ſame Arguments which he muſt bring to prove Merit upon them, will help the Solifidian to prove Merit upon himſelf.

As to the firſt of them; viz his having no Talent at proving any Thing, as Mr. Garden ſaith of him in his haſte; were this true, he might nevertheleſs, make out his Aſſertion. For there requires no Genius for Diſputing, to prove ſo plain a Matter, as that of the indicted Clergy, holding Good Works to be meritorious; or that Men are juſtified by them. He needed only to have collected what they themſelves have ſaid, and then the unprejudiced Part of Mankind would have ſeen that they were condemned out of their own Mouths.

And then, as to Mr. Whitefield's being ſcared from ſuch an Attempt, by an Apprehenſion of the Solifidians being upon his back, and mauling him with the ſame Weapons, which he muſt uſe in mauling his Clerical Brethren: I anſwer, this would have been fearing where no fear was.

For it will by no Means 'follow that if Mr. Garden is a Meritmonger for ſaving. Good Works neceſſarily go before Juſtification; that Mr. Whitefield muſt be one too, for aſſ •• ting that 〈◊〉 Works are neceſſary to Salvation: For Mr. Whitefield doth not ſuppoſe them to be ſo neceſſary to Salvation, as Mr. Garden would have them to be to Juſtification. The former juſtly thinks, that thoſe who don't maintain Good Works, ſhall never ſee the Lord. But then he is fully of the Min that whoever truly believes, is in that Inſtant an Heir of the Kingdom of Heaven, and if he ſhould die before he did one Good Work, would undoubtedly depart into the Poſſeſſion of it Whereas the latter thinks that Good Works are of the Eſſence of Juſtification, and that without them no Man can be juſtified.

Mr. Garden looks upon Good Works as what do (at leaſt in Part) juſtify: But Mr. Whitefield don't imagine that Good Works ſave Men in any Meaſure; but are only the genuine Effects of that which doth inſtrumentally ſave them, i. Faith. So that ſince Good Works are not ſo neceſſary to Salvation according to Mr. Whitefield, as they are to Juſtification, according to Mr. Garden; nor neceſſary in the ſame Manner; it is abundantly evident, that Mr. Whitefield's Arguments againſt the Clergy upon the Point of Merit, could not have been improv'd againſt himſelf by the Solifidians. And yet Mr. Garden is ſo perſwaded to the contrary, that he gives his Word and Honour, that in Caſe it can be ſhewn, that he can defend himſelf againſt a Charge of Merit, from Solifidians, better than himſelf and Friends can from the ſame Charge brought by him againſt them; he will turn Methodiſt, the next Moment. Which Promiſe he is Here by theſe Preſents, deſired to remember, and to make good.

I purpoſely omit making any Anſwer to what follows in this Letter about Fire, Fagot, Jeſuits, Deiſts, Perſecution &c. becauſe there is nothing material contained in theſe Paragraphs, that needs anſwering; and alſo becauſe I have been ſo long already in diſcuſſing other Matters.

In his Poſtſcript; he deſires Mr. Whitefield to help out Mr. Weſley againſt a Self Contradiction which he endeavours to prove upon him from two Expreſſions cited from him. Concerning which I would remark, that the Contradiction, is only a ſeeming. and not a real one. Deſcribing the Faith which juſtifies he aſſerts that it is not dead; but incluſive of all Good Works, and all Holineſs. Serm. By Grace ye are ſaved through Faith. Pag. 14. And in his Preface to his Hymns, Pag 5. Shewing how we are juſtified, he declares that it is by Faith which produces Good Works or Holineſs, but vet not by Faith as it includes Good Works or Holineſs. The ſhort of what Mr. Weſley faith, and means is this; That JUSTIFYING FAITH includes (or produceth) Good Works; but then when we conſi •• t it as ſtrictly juſtifying, we muſt not conſider it, as including Good Works: o • , lumping FAITH and WORKS together, as Mr. Garden and his Brethren for eve • do.

Thus Sir, I have comply'd with the one half of your Deſire, and muſt be excuſed as to the reſt; ſince I am much cumber'd with Buſineſs, and have wrote more upon the firſt three Letters, than I thought I ſhould upon the whole ſix

I know nothing of the Gentleman who is the Author, as to his Perſon; but will venture to affirm, that however powerful his bodily Preſence may be, his Letters are certainly weak.

I am SIR, Your Friend and Humble Servant, A. Croſwell. Groton, in Connecticut, Decemb. 16. 1740.