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Velle operari active eft Deum offendere, qui vult elle folus agens, &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 " perfeétion, 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 ask him any thing, because " petitions favour of our own will, and therefore " are imperfeet;" [or, to speak in the Calvinistic way, linful.]

Again, « God, to humble and transform us, per" mits and wills, that the devil should do violence to “ the bodies of some perfect fouls” [i. e. established believers] " and should make them commit carnal " actions against their will. — God now fan&tifies his faints by the ministry of devils, who by causing in " their flesh the above-mentioned violent impulses, makes them defpise themselves the more, &c.-St. " Paul felt such violent impulses in his body: hence “ he wrote, The good that I would, I do not; and the evil " which I pyouid 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 haec eft via faci" lior et turior, and this is the easier and the safer

way -- David, &c. suffered such violent impulses to exiernal 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 falvation

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



founder part

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 stiff pharisees in their self-righteous delusions; 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 works, 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 Tame 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 tares of pharifaism : 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 them have I perceived and bewailed !

Alas! they have in a great degree ruined the success of my ministry. I have seen numbers of lazy feekers, enjoying the dull pleasure of floth 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 sin, absurdly boalting that they could not fall; and others make the means of grace, means of idle goffiping or fly 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 conformable to this evil world, than once they were. Nay, I have seen some profesling believers backward to do those works of mercy, which I have fometimes 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 trembling may break the bones of hypocrites and apoftates ; I have feen those, who had equally thined by their gifts and graces, strike the moral world with horror by the grofleft antinomianism; and disgrace the doctrine of salvation thro' faith, by the deepest plunges into fcandalous 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. Aik in the words of good Bishop Hopkins, that I may so beLIEVE, to reff on the merits of Christ, as if I had never wrought any thing ; and withal So WORK, as if I were only to be javed 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 practice. It is the very depth and height of christian perfection.


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Madeley, Jan. 1C, 1774.



BOVE fifteen years ago I looked into Baxter's

Aphorisms on justification, and thro' prejudice os Qoth I foon laid hem down, as being too deep for

But a few days fince 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 Chrift. In • this fente every christian disclaimeth his own sigh' teousness, or his own works - Those only shall be

in Chrift 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 ' non-perforinance, yet it is ourselves that must per

form the conditions of the gospel · These two' [last] propositions seem to me so clear, that I do * wonder any able divines should deny them : Me

thinks 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 i antinomian doctrine, as no man, who knows the

nature and difference of the covenants can possibly • entertain.' Bax. Aphor. Prop. 14, 15, 16, 17.




Salvation by the Covenant of Grace :


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 chap-

ter, that Israel was blinded, and did not see the way of salvation : I bear them record, fays 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

troufness, (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,

only mean, that Christ is the primary, meritorious cause of our justification ; and that from him all secondary, injirua mental causes receive whatever influence they have towards cur eternai salvation. Nor do I take away from the Redeemer's glory, when I affirm with the Rev. Mr. Madan, that " we are justified infirumentally by faith, and declaratively ly works ;" or that faith is the inftrumental, and works are the declarative caife of our complete justifica. tion. For as I speak of faith in Christ, tbe 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' his influence, perfumed with kis merits, and accepted thro' bis intercesfion, Christ is then all in all ftill; the primary and meritorious caule parfing 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, B 1 are the passages, which he has extracted from it, and publithed at the end of his Finishing Sirokca

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