righteousness, and is of his own nature inclined to evil; which natural inclination to evil deferves GOD's wrath and damnation.' The doctrine, therefore, contained in this Article is this-that human nature has been corrupted, and that in that state it deferves punishment. In this ftate every man is born, a fallen fon of fallen ADAM; and although by baptifm he is born into a new state, a state of grace and acceptance with GOD through CHRIST; yet the infection of his nature ftill remains, and fo far as it doth remain, hath of itself, the nature of fin. In this light, admiffion into Chriftianity by baptifm is to be confidered as the putting man in a way, by which, through the operation of the Spirit, he may become fo purified from his natural corruption, as to be qualified for the falvation which has been purchased for him. The Tenth Article is but a corollary to the ninth. The doctrine contained in it is obvious, and briefly this-that, in confequence of man's alienation from GOD and fpiritual things, he must, through CHRIST, have the grace of God to enable him both to will and to do good works, pleasant and acceptable to God. "The Ninth Article defcribes the natural state of man, in confequence of the fall. The Tenth points out the remedy, by which alone man is to be recovered from it. This Article profeffes to treat of free-will. By which term we understand, that although no man, in an unregenerate state, has any free will, but to do evil; being, whilft in that state, under

fubjection to his fallen nature; yet, by the grace of GoD in CHRIST, he poffeffes a degree of free will towards the performance of fpiritual fervices, for the nonperformance of which he will be accountable. For the negative propofition contained in this Article, that no man has power to do good works, pleafant and acceptable to GOD, without the grace of God, includes within it the pofitive one; viz. that, with that grace, good works, pleasant and acceptable to GOD, may be performed by him. • I can do all things,' &c. Phil. iv. 13. 'I more abundantly,' &c. 1 Cor. xv. out your falvation,' &c. Phil. ii. 12. A direction which furnishes a plain comment upon the foregoing Article, by making the affiftance of Divine grace an argument for human exertion."

10.

laboured

• Work

With this extract before him, my reader is prepared to appreciate the conclufion of this Chapter in the following language, on which I leave him to fit in judgment. "Is it not then, fo far, pretty clear to whom the charge of gross misreprefenta tion' belongs? Nay, were that compatible with the doctrines of our Church, might we not almoft be indignant at these Gentlemen? How can they come forward, in the grave character of Divines, to criminate others who are innocent, upon the very points in which they are fo notoriously guilty themselves? If this has not been proved with regard to the prefent doctrine, hot fhall we be able to prove any thing?

And if it has, it will be eafy to prove the fame, concerning any other fundamental doctrine of the Church; they will all neceffarily take their different complexions according to our different ideas here." -Grant Mr. O. every thing he affumes, admit the correctness of all his affertions, and let there be no defect in his logic, and his proofs will then bid fair to be compleat.

CHAPTER V.

The Investigation continued, with respect to the Doctrine of Repentance.

NOT perceiving, from the examination of Mr.

O.'s margin, any reference made to my writings on the subject handled in this Chapter, and obferving nothing in it, but what appears conformable to the doctrine of the Church of England; I congratulate myself and my reader on the liberty allowed me of paffing it over unnoticed.

a

CHAPTER VI.

The Question prosecuted with regard to the Doctrine of Justification.

ON

N the fubject to which this Chapter directs our attention, much more has been written than appears neceffary to its perfe&t illuftration. The real merits of it lie in a narrow compafs; and by a writer in the habit of annexing clear and precife ideas to the words he ufes, may be comprehended in a few sentences.

But the misfortune is, that on the fubject now before us, more perhaps than on most others in the religious fyftem, writers feem to have been lefs folicitous to understand, than to contradict each other. What has been written upon it, has been often written, rather with a view to the fupport of a preestablished system, than with a fingleness of eye to the truth; and hence, whilft words have been multiplied, readers have been confounded much more than they have been edified.

That grofs and profitable error which had been long foftered in the bofom of a corrupt Church, relative to the doctrine of human merit, it was the

object of our Reformers effectually to do away, by the contrary, decided, unequivocal doctrine of Juftication by Faith in the merits of a crucified Saviour; to the total exclufion of all other merit whatever. At the fame time, to guard against the abufe which had been grafted upon this Evangelical doctrine, it was equally in their view to afcertain and to mark the precise nature of that faith, to which alone, according to the tenor of the Gofpel covenant, fuch important benefit was annexed. Whoever, therefore, confiders Chrift to be the only meritorious cause of man's falvation, and works as requifite to determine the quality of that faith, which can alone be inftrumental to the falvation of the party, will believe every thing neceffary to be believed on this important fubject. In fuch cafe, he will clearly dif tinguish between the grand hinge, on which human falvation turns; and those corresponding circumftances, which, in conformity with the wisdom of thé Divine plan, are not to be feparated from it. He will fee that works, the fruit of faith; whilft, to make ufe of the language of our Reformers, they are decidedly" fhut out from the office of justifying," must still be prefent in the juftified party, (in all cafes where works are poffible) as that fine quâ non, without which he will not finally be faved. "For without holiness (we are told) no man fhall fee the LORD." This neceffary. difcrimination between man's title to falvation and his perfonal quali