the members of the church of England; but, as far as I can gather, the clergy and lay-members of that church, were either tired with controversies, or had so far degenerated in doctrine, practice and zeal, that they concerned themselves very little obout religious affairs, any farther than the mere name and form. However, I trust, there were some good men among them. But those who made the greatest profession, and appeared more zealous for doctrines, &c. were Presbyterians, Independents and Baptists. And these were generally, if not wholly, Cavinists. But from the year above mentioned, or about that time, and downward to the present day, Mr. Wesley and his adherents, openly, opposed the doctrines of Calvin. Hence great disputes ensued, attended with, perhaps, too much heat and misguided zeal, on both sides. However, a little before the death of Mr. Whitefield, who was of the Cavinist party, the storm, in some measure subsided. Something like a calm succeeded, and love and forbearance returned, and smiled upon the religious societies, throughout the three kingdoms of England, Scotland and Ireland. It was at this time, Mr. Charles Wesley addressed

Mr. Whitefield, in a very kind and loving epistle, which begins with these lines—

Come on, my Whitefield, since the war is past, And friends, at first, are friends again at last—

But, alas! these halcyon days were of too short continuance. The disputes were again revived, and carried on, with more vigor and animosity than ever.-Shirley, Hill, Toplady, &c. soon blew the trump of war; and Sellon, Fletcher, Wesley, &c. came forward to the engagement. The flames of war, then kindled, have never ceased to burn to the present day. They are continually blown up and kept alive, by the belligerent powers, not only in Europe, but in the states of America. The general assembly of the kirk to the north, have employed a Mr. Annon, &c. to elucidate and defend the decrees, in the Confession of Faith, that "God, from all eternity, has fore-ordained whatsoever comes to pass,' in time. And the Arminian Magazine is bursting, with all its thunder and combustibles of various kinds, in full opposition. While pulpits, rostrums and stages are lending a hand, on either side, to crush and destroy their opponents.-What wonder then, if, in this din and smoke of war, the truth should suffer a dismal eclipse.

It has been the fate of religious disputes, seldom to terminate in an amicable manner. I never knew them bring the contending parties to be of one mind; but often to drive them to a greater distance from each other; and into opposite extremes. Smaller errors, instead of being totally annihilated, grow and swell to an enormous size, in the heat of controversy. Hence it so

often comes to pass, in the contention between the Calvinists and Arminians, that one side is driven into barefaced Antinomianism, and the other into Legalism or Pharisaism. There is more danger, than is generally suspected, that while men are eagerly contending to avoid the fatal rocks of the former, they may, before they are aware, be set fast on the pernicious shoals of the latter. He is a good pilot, that can steer an even course between both: especially, at a time, when the boisterous waves and storms of violent disputation are high and strong.

I doubt not, but this is a principal reason, why some zealous, good men have been almost driven into a very dangerous extreme, respecting the righteousness of Christ. I have not heard of any, as yet, who have gone so far, as to deny that Z

Christ died for us: but, alas! Have not some gone much too far, in denying, that he lived for us. They allow that he was our substitute, as to penal sufferings; but they think he fulfilled the law, not for us, but for himself. This is certainly a first rate error. Nothing could have driven a considerate reader of the Bible into it, but his just abhorrence of Antinomianism, and an eager desire to steer clear of it.

But, my dear Sir, if we will keep ourselves cool and dispassionate, and stand aloof from the tents of strife and contention, we may easily avoid this, without giving up that most essential and important truth, that, "by the obedience of one, shall many be made righteous ;" and thus sap the very foundation of the gospel. This is the point I shall endeavor to clear up, in this letter. And I may, perhaps, be the better qualified for this task, as I have kept myself, as much as possible, out of all dispute and contention on either side. I have only been a looker-on; and have observed, that many times, the debate has been more about words, and mistaking of terms, than any thing else. Though this is not always the case; for certainly there is a great difference between

Calvinism and Arminianism, though they agree in all thing, essential to alvation.

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The title of this letter, you will observe, is, Of justification in the day of judgment. In the day of a sinner's conversion, we must all allow, that he is justified by faith only, without the deed of the law; and his acceptance is wholly in the beloved. But when the sacred writers speak of the day of judgment and of justification, then it appears that the sentence will turn upon something else.-St. Paul, ii. Cor. v. 9, 10, speaking of that awful day, says, we must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. As I lately preached a sermon on these words, I shall just give you the substance of what I then delivered. So that this letter may also be called a sermon.

From the words (I observed) we may learn the following particulars.

First. That there will be a judgement. Second. That Christ will preside, as Judge. Thirdly. That the whole human race must appear there, and be judged according to what they have done in their own bodies. Fourthly. That they will be acquitted or