found, that you, Sir, have concluded too hastily, without having paid proper attention to the article `in question, taken in connection with its preceding one. The thirteenth article fays, that "works done before the grace of CHRIST, and the infpiration of the Spirit, are not pleasant to GOD; forafmuch as they proceed not of faith in CHRIST." If now we look back upon the article immediately preceding, we shall fee, that "good works, which are the fruits of faith, and follow after juftification, are pleafing and acceptable to GoD in CHRIST, as they spring out neceffarily of a true and lively faith." Here is an effential difference between works and works: between the works of an unconverted Heathen, and thofe of the baptized Chriftian; between works performed before the grace of CHRIST, and works per formed in confequence of that grace.

The first are not pleasant to GOD, because they poffefs not the property which make Christian good works pleafing, they do not proceed of faith in JESUS CHRIST; therefore they cannot qualify for juftification. The latter are pleafing and acceptable to GOD for the very oppofite reafon; and therefore are required to be performed as conditions to juftification. All the difficulty in this case appears to

have arisen from your not having paid fufficient attention to the fenfe in which the word juftification is used in the articles here alluded to. The word jufti fication, as it was used at the Reformation, was confidered as fynonimous with baptifm. In CRANMER'S Neceffary Doctrine, in the article of juftification, baptifm is mentioned as the "way by which GoD hath determined, that man, being of age and coming to Christendom, fhould be juftified." In the Homily on Salvation (3d part) it is faid, “Our duty is not to pass the time of this prefent life unfaithfully and idly, after that we are baptized or justified." According to this idea, by our juftification is primarily to be understood our admiffion into Chriftianity, because it was sometimes used in that fense by the facred writers. The Apoftles preached to grown perfons, to prejudiced Jews, and unconverted Heathens. The fubftance of their doctrine was falvation through CHRIST. Whofoever could be brought to profess their faith in CHRIST, as their only Saviour, was immediately baptized; by which fervice he was juftified freely from all the fins of his corrupt nature, and placed in a new state of grace and acceptance with GOD. This admiffion into the Christian covenant is fometimes diftinguished by the

away.

title of man's first justification; and because by this juftification man is placed in a way to be eternally happy, he is therefore frequently faid to be then faved. "By grace are ye faved," fays the Apostle, Eph. ii. 8; which, Mr. LOCKE has fhewn in a note on the text, well worth your attention, applies to admiffion into the Gospel Covenant. "Man (fay's a learned Profeffor*)" is justified, either when dedelivered from the slavery of fin, and put into a way Sed obtaining happiness, under the Chriftian religion;

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which is fometimes called being faved; or when at laft his falvation is fixed for eternity. As thefe two inftances of the justification of mankind have been fometimes confounded, and the confufion has occafioned difpute, divines and our church have called the admiffion into Christianity our first juftification, and our falvation after death our final juftification." qaj HEY's Lectures, art. xi. fect. 14. The foregoing

remark folves, I prefume, the apparent difficulty here alluded to; and will, I truft, leave us perfectly reconciled upon this fubject. I am not very forry, however, that the difficulty has been stated; because it has given me an opportunity of explaining a word,

**Dr. HEY.

which is much abused by fome ill-formed Christians, who conceive it as giving a title to eternal happiness, which cannot be forfeited; a conceit which has enthufiafm for its parent, but which receives not the least countenance, either from the letter of scripture, or the doctrine of our church.*

I have the honour to be,

&c. &c.

* The Reader will find the fubject of this Letter more fully, and I truft, fatisfactorily handled in anfwer to Mr. OVERTON's objections, in chap. vi. on the Doctrine of Juftification in " Vindicia Ecclefia Anglicane ;" in which some of the false reasonings, incorrect statements, and palpable misrepresentations, in a publication - entitled "The True Churchman ascertained," are pointed out.