CHA P. IV.

SECTION I

ERROR II.

THAT there is but one Duty necessary to Salvation; which is to fimply believe, that our Sins are forgiven.

PROOF that this is the prefent Moravian

T

DOCTRINE.

HERE is but one Duty, which is that of Believing. We have no " need to be Solicitous about any Thing "but only about Faith." C. ZINZEN. 16. Difc. p. 198, and 149. Now we fhall find by his own Words, that this Believing, this Faith, are but a fimple Belief, a mere biftorical Faith. "To believe as certainly "that Chrift has been a Man and fuffered "Death for us, as one can fay of any other "Matter, with Truth and Sincerity, that "one believes it :---This is the true Means . to fave us at once. We want no more." 16 Difc. p. 57. If this be faving Faith, there is fcarcely one called a Christian, that does not believe thofe Facts.--He repeats Sentiments equal to thefe in feveral Parts of

that

that Work. But these are fufficient; and now we shall see the Reports of others who argued with him and other Moravians on this Point. At the End of the Catalogue of Errors given by Mr. Tennant; he thus affirms. The aforefaid Particulars are not

Confequences drawn from the Count's "Words, but his own exprefs Declarations, " and that for the moft Part in anfwer to "Questions afked of him; feveral of which "he reafoned a little upon."---The tenth and twelfth Particulars he mentions are; "That the Nature of Faith confifts in a "Perfuafion or Belief that our Sins are par"doned, and that Chrift died for us; and "that no graceless Creatures had historical "Faith, but the Devils." p. 12. To the tenth he gives a few of the Count's Reafonings on that Article.---Let us hear how Mr. Welley gives this Error against them. "We

"are to do nothing as neceffary to Salvation, "but fimply to believe in him (Chrift.) There "is but one Duty now, but one Command, "viz.---To believe in Chrift." Short View, P. 14.

A Gentleman of remarkable Candor, Judgment and Learning, treated in blank Verfe of their Errors in a Pamphlet intitled: A ferious ADDRESS to Mr. ĈENNICK'S Followers. Occafioned by his attempting to revive certain dangerous and long-exploded ERRORS. Its about 16 Pages printed in Dublin, 1746; and contains in the Notes a Catalogue

Catalogue of moft of their principal Errors truly ftated; and which it concerned the Author for fpecial Reafons to collect. He fays, Page 5, that the Particulars he mentions were--" taken from CENNICKS cwn "Mouth." Speaking of this ERROR, he gives Moravian Doctrine in these Words,--A Sinner has faving Faith, when he can fay by the Spirit of God that he is not only in the Way to be faved, but is then actually and eternally faved. He fhoots beyond the true Notion of Faith, and "maintains a Faith in the MERIT of Chrift's

Sufferings alone," (viz. that the Merit of his Sufferings gives Believers abfolute, actual, and eternal Pardon the INSTANT they believe)" and his proper Sanctifica"tion, imputed to them; and that befides "the first Act of Faith (which does the "Work compleatly) there is no further "need of GRACE." I might add many other Proofs, but I apprehend 'tis unnecef fary. And I affirm on my Truth, that a Doctrine equal to this I frequently heard Moravians affert.

PROOF that this is Antinomian Doctrine.

"My Sins are forgiven me, faith Faith: "The whole Effence of Faith is nothing

elfe.---If the Lord, I fay again, give to "any to believe this Truth,---that it is "bis Iniquity the Lord hath laid on Chrift; "God

"God himfelf cannot charge one Sin on "that Man." Dr. Crifp. p. 296 and 493. Equal to this was a Tenet advanced by Mrs. Hutchifon in New England.---" That Faith "is not receiving Chrift, but a Man's "difcerning that he hath received him already." (To wit, that he hath pardoned his Sins) Pref. fhort Story, P. 3.

Hift. Ecclef. p. 593. Errat. 9.

See Horn.

It is need

lefs to offer more Proofs to this Point; fince all that know Antinomian Principies muft allow this inconteftibly.

TRUTH.

In the Confideration of this TRUTH it is requifite that we fhould know,

ft. WHAT is Faith; and

2dly. How infeparable it is from good
Works.

Which must when clearly fhewn and proved, fully difcover and refute this Moravian Error.

f. WHAT is Faith ---St. Paul who had not only Infpiration but great Learning and natural Abilities; fays Heb. 11. 1.---That Faith is the Subftance of Things hoped for,--the Evidence of Things unfeen. Which for order Sake I fhall thus confider,

1. FAITH is the Evidence of Things
unfeen, and

2dly. It is the Subftance of Things
hoped for.

ft. Ir is the Evidence of Things unfeen. FAITH in this View of the Apostle, is an abfolute Affent of the Mind, to Truths, the Objects whereof, we can have no living Witnefs, rational Evidence, or fenfible Demonftration. It differs from the View given of it as being the Subftance (or Confidence) of Things hoped for. But the Difference is not in Kind but in Object. For that which is immediately the Object of the former, is but relatively the Object of the latter. Because the one hath Myfery for its immediate Obje&, the other Benefits. For the mysterious Truths which we abfolutely believe have been, are, and ever will be, excite and heighten our Defires only in relative, tho' primary Sort, for the Benefits promised which we hope for, and as abfolutely believe we will receive. Therefore Faith under these two Views, moft judicioufly given by the Apoftle, only differs with Refpect to Object,

but not in Kind.

Tho' I fay that we cannot have rational Evidence, of the Objects of fuch Truths as we affent to in this View of Faith; yet we fhould always have a rational Evidence of the Revealer. And upon this Evidence fhould our Perfuafion of their Reality be founded. Who could doubt the Truth of what the Man Jefus fayed were truly fo and fo? He that by his bare Word visibly healed the fick, cured the blind, gave natural Elements a kind of new Creation (s at

Cenaan)