mon measure of ability, it is calculated to answer most important purposes, and to excite a careful investigation, of the subject, from which truth has never any reason to shrink. At the same time, I cannot but express my surprise, that only a few passages from this publication, are selected, with decided disapprobation; and as if these were sufficient to evidence the charges brought against the whole company of Calvinists, or evangelical clergy: and that none of the numerous quotations, on the very subjects, which his Lordship is discussing; and showing in what a particular, and express manner, some at least of the evangelical clergy incul cate every kind of practical instruction; nor any of the author's own statements, are at all noticed. Much of the present publication, would have been superfluous had these things, from the True Churchman, been fully adduced. Whether it was best to animadvert on the passages, on which Mr. Overton has made his remarks, must be determined by others: but that most, if not all of them, compared with the Scriptures, and with our authorized books, are very exceptionable, I cannot doubt. It is scriptural language, for a minister to tell his congregation, that he hopes, they will re'commend themselves to the favour of God, by a regular 'attendance upon divine ordinances, and an uniform 'practice of religious precepts?' Is there any thing like this, in our liturgy, our articles, or homilies? Mr. Overton's objection lies not against ministers exhorting their people to these duties; but to their attempting to recommend themselves to God by so doing: when, the best of what the most eminent christian can do, instead of recommending him to the divine favour, needs washing in the blood of Christ, previously to its acceptance by a holy God. Certainly such a passage seems an exhortation to them, to "go about to establish their own

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righteousness;" instead of warning them to "submit to God's righteousness," and to trust wholly in his free mercy, through Christ for salvation. 'Dr. Hey, treating of the way, in which pardon of sin is obtain'ed, says, Repentance, I doubt not, always avails something in the sight of God.' Now, the necessity of repentance, in order to forgiveness, Mr. Overton did not at all mean to deny; but he objected to the language, which at least seems to ascribe, that to repentance; which should wholly be ascribed to the righteousness and atonement of Christ, in one view, and to faith as receiving that righteousness and atonement, in another view. Nothing "availeth in Christ Jesus, but faith "which worketh by love." 'We are often told, that repentance and reformation are sufficient to restore the most abandoned sinners, to the favour of a just and 'merciful God, and to avert the punishment due to "their offences. But what does the great herald and 'forerunner of Christ say to this? He came professedly as a preacher of repentance. If then repentance alone 'had sufficient efficacy for the expiation of sin; surely 'we should have heard this from him, who came on 'purpose to preach repentance! But what is the case? 'Does he tell us, that repentance alone will take away 'the guilt of our transgressions, and justify us, in the of our Maker? Quite the contrary. Notwithstanding the great stress, which he justly lays on the 'indispensable necessity of repentance: yet he tells his ' followers, at the same time, that it was to Christ only, that they were to look for the pardon of their sins.' "Behold, says he, the Lamb of God, which taketh away "the sin of the world." And again, "He that be"lieveth on the Son hath everlasting life; and he that "believeth not shall not see life; but the wrath of God

eyes

"abideth on him."* Perhaps, on an expression, which separated from its connexion, might not appear very obnoxious; it would have been better, to have said nothing, or to have said more, by way of explanation: but it is much easier to find fault, than to avoid faults. A third is blamed for talking of works, as rendering 'men relatively worthy.'-' He talks of works, obe'dience to the moral law, as constituting men relatively 'worthy, and giving them, as he explains the latter of 'these Scriptures,† a right of grace on the part of God; ' and of God becoming their Debtor. A right of grace, ' and God man's Debtor; for this is what Mr. Daubeny 'is enforcing; is surely strange and incomprehensible 'doctrine! The apostle, however, is very intelligible ' and express on the subject.' "To him, that worketh," he allows," the reward is not reckoned of grace but of "debt: but if it be of works, then it is no more of

grace: and if by grace, then it is no more by works."‡ Now is there, either in the Bible, or the Prayer-book, any thing like these words of Mr. Daubeny? In what does his doctrine differ from that of the Papists, concerning works of condignity? Mr. Overton does not object to ministers inculcating obedience to the moral law; and urging the necessity of it, as evidential of living faith, and for other important purposes: but to the manner, in which it thus is insisted on, and the claims, with which it is connected; and these I am bold to say, are wholly indefensible. It is, with real pleasure, that I refer to his Lordship's remark on the text; on which Mr. Daubeny grounds these exceptionable remarks; as giving, in my view, a scriptural statement of its real import. §

* Bp. Porteus.

+ Rev. xxii. 14. + True Churchman, p. 210, 211.

§ Page 170, Refutation.

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'Mr. Benson also speaks out. His avowed object in preaching is, to persuade his audience, to become worthy of election: If,' he says, repelling the charge of some audacious opposer of his system, we are accused ' of recommending the practice of moral virtues, as ne·cessary conditions, whereby we may, by faith in him, 'who promiseth, render ourselves worthy the mediation ' of our Saviour; as we strenuously assert the doctrine, 'so also we glory in the charge.' He urges the 'necessity of recommending ourselves to the mercy of 'God, and rendering ourselves worthy the mediation of 'Christ, by holiness of living, and abhorrence of vice.'* 'Works done before the grace of Christ, and the inspi'ration of his Spirit, are not pleasant unto God, foras'much as they spring not of faith in Jesus Christ: nei'ther do they make men meet to receive grace, or (as the school-authors say,) deserve grace of congruity; ' yea rather, for that they are not done, as God hath willed ' and commanded them to be done, we doubt not, but 'that they have the nature of sin.'t Now it may reasonably be hoped, that no dignitary in the chuch, who requires subscription to this article, will deliberately vindicate Mr. Benson's language. It may be further af'firmed, of a large class of these professed adherents to "our articles, that they certainly teach the doctrine of 'justification by works. These they represent as the 'condition of it, and the chief means, by which we ob'tain it.' 'We are required, Dr. Croft says, to con'sider good works as the condition, though not the ' meritorious cause, of salvation. Were we, says Mr. 'Benson to his congregation, to utter these pressing 'calls, which elsewhere you may hear; Come to Christ, and throw yourselves on his mercy: come to him,

* True Churchman, p. 211, 212.

† Art. xiii.

bringing nothing, but your sins, seek him not by your deeds, but seek him by faith. Were we to call you in 'such terms, we should turn conspirators against the 'welfare of your souls. The call you desire to hear 'is uttered only to the righteous; he speaks comfort to the righteous.'* This certainly implies justification by works: yet, as Mr. Polwhele's words relate, not to justification, but to salvation; it would perhaps have been better had they not been introduced; or rather had some fuller evidence of his meaning been adduced. The eleventh article is a sufficient confutation of the doctrine opposed by Mr. Overton; as are all the preceding quotations from the homilies.'Mr. Polwhele exhorts us all to be aware, whatever our ' tenets may be, that nothing can afford us comfort, at 'the hour of death, but the consciousness of having "done justice, loved mercy, and walked humbly with "our God." No doubt God requires us to do justice, &c; and the consciousness of thus "by the grace "of God, having had our conversation in the world," may, according to the promises of the gospel, be an evidential source, of confidence in a dying hour; which they, who professing faith, have neglected duty, cannot have. But had the thief on the cross this consciousness? May not men, even at the eleventh hour, flee for refuge to the hope set before us? Are all, who have lived ungodly lives, to be consigned, without one ray of hope, to black despair, in a dying hour? Or, are those, who in self-complacency, flatter themselves, that they have lived good lives, though they have neglected or opposed the salvation of Christ, to be buoyed up in their delusion, by such language as this? For in it, is no mention of mercy, of Christ, of faith, of repentance, in the least. Are such men, as the contemptible and execra† True Churchman, p. 214.

* True Churchman, p. 212, 213.