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conservation of natural life it is necessarily requir. • ed, that a man carefully avoid fire, water, preci

pices, poisons, and other things destructive to the • health of the body ; so to the conserving of spiritual • life, it is necessarily required that a man avoid in• credulity, impenitency, and other things that are • destructive and contrary to the salvation of souls ; • which cannot be avoided unless the opposite and

contrary actions be exercised. And these actions do

not conserve the life of grace properly and of them. • selves, by touching the very effect of conservation ; • but improperly and by accident, by excluding and

removing the cause of destruction,

Page 324, Baxter produces these words of the same pious Bilhop,' We do therefore fight against, not the i bare name of merit, in a harmless sense frequently ? used of old by the fathers, but the proud and falle

opinion of merit of condignity, brought lately by • the Papists into the church of God.'

And again, page 325, “The works of the regene• rate have an ordination to the rewards of this life • and that to come. 1. Because God hath freely pro• mised (according to the good pleasure of his will) " the rewards of this life and that to come, to the

good works of the faithful and regenerate, 1 Tim. 6 iv. 8. Gal. vi. 8. Mat. xx. 8.'

Page 328 he quotes the following passage from Dr. Twiss, · It lieth on all elect to seek salvation, not • only by faith, but by works also, in that without. • doubt salvation is to be given by way of reward,

whereby God will reward not only our faith, but • also all our good works.'

Page 330 and 331 he quotes Melanchon thus : • New obedience is necessary by necessity of order of • the cause and effect, also by necessity of duty or • command, also by neceffity of retaining faith, and

avoiding punishments temporal and eternal. • Cordatus ftirreth up against me the city, and also • the neighbor countries, and also the court itself, • because in explaining the controverfie of justifica

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ition I said, that new obedience was necessary to • salvation.'

Page 360, 361, he quotes these words of Zanchius: • Works are necessary: 1. To justify our faith (coram Deo] before God, Sac. 2. They are necessary to the

obtaining eternal life, &c. 3. They are necessary to inherit juftification as CAUSES, &c. 4. They are profitable to conserve and increase faith : also to

PROMERIT of God and obtain many good things • both spiritual and corporal both in this life and in • another.' The words of Zanchius are, Opera utilia funt, &c. ad multa bona tum spiritualia tum corpora

lia, rum in hac vita tum in alia a Deo PROMERENDA

et obtinenda.' Zaoch. Tom. 8, p. 787. loc: de juft. fidei. How much more tenderly did Mr. Wesley speak of merit than the orthodox, whom Mr. Toplady has lately rendered famous among us! I hope, that if this gentleman ever opens his favourite book to the above-quoted page, he will drop his prejudices, and confess, that his dear Zanchius himself nobly contends for the Welleian "c

Page 462, Baxter concludes his book by praying for those, who had misrepresented him to the world, and obliged him to spend so much time in vindicating his doctrine. I most heartily join him in the last paragraph of his prayer, in which I beg the reader would join us both. • The Lord illuminate and • send forth some messenger, that may acquaint the • churches with that true, middle, reconciling method of

i heological verities, which must be the means of healing our divisions. Let men be raised of greater suf

ficiency for this work, and of such blessed accom• plilhments as shall be fit to cope with the power of

prejudice: and let the fury of blind contradiction • be so calmed, that Truth may have opportunity e to do its work.'

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End of the APPENDIX to the SCRIPTURAL ESSAY.

AN ESSAY

Α Ν

ESSAY ON TRUTH,

BEING A

RATIONAL VINDICATION

Of the Doctrine of Salvation by Faith :

WITH A

DEDICATORY EPISTLE

To the Right Hon. the Countess of HUNTINGDON.

Witbout Faith it is impossible to please God, Heb. xi. 6. Whatsoever is

not of Faith is fin, Rom. xiv, 23. Faith, if it bath not works, is dead, being alone, (it is mere folifidianism.) James ii. 17. Good works spring out necessarily of a true and lively faith. XII: Art. In Cbriff Jesus, &c. norbing availeth but FAITH, wbich WOR KETH by love, Gal. v. 6. He that believeth, and is baprized (baptism, the first and capital work of evangelical obedience, being here mentioned for all other good works, which we engage to do when we are baptized) shall be saved : brit be that believeth not shall be danıned. Mark xvi, 16.

B

A DEDICATORY EPISTLE
To the Right Hon. the Countess of HUNTINGDON.

My Lady,
ECAUSE I think it my duty to defend the works

of faith against the triumphant errors of the SoJifidians, some of your Ladyship's friends conclude, that I am an enemy to the doctrine of salvation by faith, and their conclusion amounts to such exclamations as these : How could a Lady, so zealous for God's glory and the Redeemer's grace, commit the fuperintendency of a seminary of pious learning to a man, that opposes the fundamental do&rine of protestantism ! How could he put her sheep under the care of such a wolf in Leep's clothing! This conclufion, my Lady, has grieved me for your sake ; and to remove the blot that it indirectly fixes upon you, as well as to balance my Scriptural Essay on the reward. ableness of the works of faith, I publisi, and humbly dedicate to your Ladyship, this last piece of my EQUAL CHECK to pharifai'm and antinomianism. May the kindness, which enabled you to bear for years with the coarseness of my miniftrations, incline you favourably 10 receive this little token of my unfeig ned attachment to protestantism, and of my lasting respect for your Ladyship!

Your averfion to all that looks like controverfy, can never make you think, that an Equal Check to the two grand delusions, which have crept into the church, is needless in our days. I flatter myself therefore, that tho' you may blame my performance, you will approve of my design. And indeed what true christian can be absolutely neuter in this controverfy? If God has a controversy with all pharisees and antinomians, have not all God's children a controversy with pharifaism and antinomianism ? Have you not for one, my Lady? Do you not check in private, what I attempt to check in public ? Does not the religious world

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know that you abhor, attack, and pursue pharifaism in its most artful disguises ? And have I not frequently heard you expreis in the strongest terms your deteftation of antinomianism, and lament the number of sleeping professors, whom that Delilah robs of their strength Nor would you, I am pe suaded, my Lady, have countenanced the opposition, which was made against the minutes, if your commendable, tho' (as it appears to me) at that time too precipitate zeal against pharifaism, had not prevented your feeing, that they contain the scripture truths, which are fittelt to stop the rapid progress of antinomianism.

However, if you still think, my Lady, that I mistake with respect to the importance of those propofitions; you know, I am not mistaken, when I declare before the world, that a powerful, practical, actuallyJaving faith, is the only faith, I ever heard your LadyThip recommend, as worthy to be contended for. And so long as you plead only for such a faith; so long as you abhor the winter-faith that saves the solifidians in their own conceit, while they commit adultery, murder, and incest, if they chose to carry antinomi. anism to such a dreadful length ; so long as you are afraid to maintain either diretly or indirectly, chat the evidence and comfort of justifying faith may indeed be suspended by fin', but that the righteousness of faith, and the juftification, which it inftrumentally procures, can never be loft, no not by the most enormous and complicated crimes; whatever diversity there may be between your Ladyship’s sentiments and mine, it can never be fundamental. I preach falvation by a faith, that atually works by obedient love: and your Ladyship witnesses falvation by an actually-operative faith: nor can I, to this day, fee any material difference between those phrases: for if I profess a faith that is attually operative, I cannot with propriety find fault with a faith that actually operates : I cannot with decency sacrifice its works to “ antinomian dotages." +

Permit me also to observe, that the grand questions debated between my opponents and me, are not [as I

fear The name which Flavel gives to Dr. Crisp's modifh tenets,

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