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Velle operari alive et Deum offendere, qui vult ele

&c. To be willing to be active and « work, is to offend God, who will be the sole agent, " &c. - Our natural activity stands in the way of

grace, and hinders the divine operation and true

perfection, quia Deus vult operari in nobis fine nobis, " because God will work in us without us. - The “ soul ought not to think upon rewards and punish

ments. We must leave to God the caring of all " that concerns us, that he may do in us, without US,

his divine will. - He that will be resigned to God's will, must not alk him any thing, because

petitions favour of our own will, and therefore

are imperfect ;[or, to speak in the Calvinistic way, hinful. ]

Again, « God, to humble and transform us, per

mits and wills, that the devil should do violence to " the bodies of fome perfect souls” [i. e, established believers] " and should make them commit carnal " actions against their will. God now fanctifies his saints by the miniitry of devils, who by causing in " their Aesh the above-mentioned violent impulses, makes them despise themselves the more, &c.-St. " Paul felt such violent impulses in his body: hence

The good that I would, I do not; and the evil "s which I quouid not, I do. These violent impulses

are the belt means to humble the soul to nothing, " and to bring it to true holiness, and the divine 's union ; there is no other way, et hæc eft via facii lior et tutior, and this is the easier and the safer " way - David, &c. suffered such violent impulses

to external impure actions, &c.”

Who does not fee here some of the most absurd te. nets, or dangerous consequences of Calvinism! Man is a mere machine in the work of salvation

- The body of holy Paul is fold under fin -- David in Uriah's bed is complete and perfect in Chrift-Actual adultery humbles believers, and is an excellent mean of fanctification, &c.

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When we see antinomianism thus defiling the

of the Romilh and Protestant churches ; when the god of this world avails himself of these “ antinomian dotages” te confirm myriads of ftiff pharisees in their self-righteous delufions; and when the bulk of men, shocked at the glaring errors of both, run for shelter to deism, and gross infidelity ; who would not desire to see the doctrines of faith and worki, grace and obedience so stated and reconciled, that men of reason might no longer be offended at christianity; nor men of religion one at another?

This is again attempted in the following discourse, the fubitance of which was committed to paper many years ago, to convince the pharisees and papists of my parish, that there is no salvation by the faithless works of the law, but by a living faith in Jesus Christ. With hame I confess, that I did not then see the need of guarding the doctrine of faith, against the despisers of works. I was chiefly bent upon pulling up the rares of pharisaism : Those of antinomianism were not yet sprung up in the field, which I began to cultivate: or my want of experience hindered me from discerning them. But since, what a crop of ihem have I perceived and bewailed!

Alas! they have in a great degree ruined the success of my ministry. I have seen numbers of lazy seekers, enjoying the dull pleasure of sloth on the couch of wilful unbelief, under pretence that God was to do all in :hem without them. I have seen fome lie flat in the mire of fin, absurdly boalting that they could not fall; and others make the means of grace, means of idle goffiping or sly courtship. I have jeen some turn their religious profesion into a way of gratifying covetousness or indolence; and others, their skill in church-music, their knowledge, and their zeal, into various nets to catch esteem, admiration, and praise. Some have I seen making yesterday's faith a reason to laugh at the cross t--day; and others drawing from their misapprehensions of the atonement, arguments to be less importunate in secret prayer and

more

more conformable to this evil world, than once they were. Nay, I have seen some professing believers backward to do those works of mercy, which I have sometimes found persons, who made no profession of godliness, quite ready to perform. And 'Oh! tell it in Sion, that watchfulness may not be neglected by believers, that fearfulness

may

feize upon backsliders, and that crembling may break the bones of hypocrites and apoftates; I have seen those, who had equally thined by their gifts and graces, strike the inoral world with horror by the grofleft antinomianism; and disgrace the doctrine of salvation thro' faith, by the deepest plunges into scandalous fin.

Candid Reader, I need say no more, to make thee fenfible of the necessity of the additions and notes, by which I have strengthened and guarded my old discourse, that it might be an EQUAL Check to phariJaism and antinomianism, an equal prop to faith and works. If it affords thee any edification, give God the glory, and pray for the despised author. Alk in the words of good Bifhop Hopkins, that I may fo BeLIEVE, fo reft on the merits of Christ, as if I had never wrought any thing; and withal So WORK, as if I were only to be saved by my own merits. And O! ask it again and again, for I find it a difficult thing, to give to each of these its due in my praktice. It is the very depth and height of chriftian perfection.

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Madeley, Jan. 10, 1774.

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BOVE fifteen years ago I looked into Baxter's

Aphorisms on justification, and thro' prejudice or noth I soon laid them down, as being too deep for

But a few days since a friend having brought me Mr. Wesley's extract of them, I have read it with much fatisfaction, and present my readers with a compendium of my discourse in the words of those two judicious and laborious divines.

• As there are two covenants, with their diftinct • conditions ; fo is there a two-fold righteousness, and • both of them absolutely necessary to salvation. • Our righteousness of the firit covenant, is not perso

nal, or confifteth not in any actions performed by

us; for we never personally satisfied the law' [of innocence] • but it is wholly without us in Christ. In • this fente every christian disclaimeth his own sigh

teousness, or his own works - Those only shall be • in Christ legally righteous, who believe and obey ' the gospel, and so are in themselves evangelically

righteous -- Tho' Christ performed the condition's • of the law' [of innocence) and satisfied for our

n-performance, yet it is ourselves that must per• form the conditions of the gospel These two' (laft] propofitions seem to me so clear, that I do

wonder any able divines should deny them : Methinks they should be articles of our creed, and a part of children's catechisms. To affirm that

our evangelical or new-covenant righteousness is in Chrift, and not in ourselves; or performed by Christ, * and not by ourselves; is such a monstrous piece of

antinomian doctrine, as no man, who knows the « nature and difference of the corenants can possibly o entertain.' Bax. Aphor. Prop: 14, 15, 16, 17.

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Salvation by the Covenant of Grace :

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On ROMANS xi. 5, 6. Even fo then, at this present time also, there is a rem

nant according to the election of grace : And if by grace, then it is no more of works, otherwise grace is no more grace : But if it be of works, then it is no more grace ; otherwise work is no more work.

INTRODUCTION and DIVISION.
HE Apostle complains in the preceding chapa

ter, that Israel was blinded, and did not see the way of salvation : I bear them record, says he, Rom. X, 2, that they have a zeal for God, but not according 10 knowledge ; for being ignorant of God's righteousness, i. e. of God's way of saving finners † merely thro' Jesus Chrift, and going about to establish their own righ

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teousness, (1) + When I say that God saves finners merely thro' Jesus Chrift, *I do not exclude our faith, the instrumental cause of our salvation ; nor our works of faith, the evidencing cause of it; any more than I exclude divine mercy. I only mean, that Christ is the primary, meritorious cause of our justification ; and that from him all fecondary, inftrumental causes receive whatever influence they have towards cur eternai falvation. Nor do I take away from the Redeemer's glory, when I affirm with the Rev. Mr. Madan, that we are juftified infirumentally by faith, and declaratively ty works ;” or that faith is the instrumental, and works are the declarative caife of our complete justifica. tion. For as I speak of faith in Christ, the Light of men and the Saviour of the world ; and as I mean the works of that faith; I secure his mediatorial honours ; such works being all wrought thro' bis influence, perfumed with his merits, and accepted thro' bis interceffion, Christ is then all in all ftill; the primary and meritoricus caufe paffing thro' all the secondary, and instrumental causes, as light does thro? our windows and eyes ; food thro' our mouths and stomachs; and vital blood thro' cur arteries and veins.

N. B. The parts of this discourse, which are enclosed in brackets, [] are the additions that guard or strengthen the old sermon which my opponent calls for ; and the parts contained tetween the two hands, 6 €are the passages, which he has extracted from it, and publithed at the end of his Finishing Stroke.

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