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and ever.

cious looks, according to the doctrine of fecondary, inftrumental causes, Walk with me in white, for you are worthy, and inherit the kingdom prepared for you, for I was hungry and ye gave me meat, &c.] they cried (according to the doctrine of primary and properlymeritorious causes] not " Salvation to our endeavours and good works ;" but Salvation 10 OUR God, zoho fitteth upon the throne, and unto the Lamb for ever

[Thus, by the rules of celestial courtesy, to which our Lord vouchsafes to submit in glory; while the laints juftly draw a veil over their works of faith, to extol only their Saviour's merits ; He kindly passes over his own blood and righteousness, to make mention only of their works and obedience. They, setting their feal to the first gospel axiom, thout with great truth, “ Salvation to God and the Lamb: And He, Yetting his seal to the second gospel-axiom, replies with great condescension : Salvation to them that are cujorthy ! Eternal falvation to all that obey me, v. iii. 4 Heb. v. 9.]

(Therefore, notwithstanding the perpetual assaults of proud pharisees, and of self-humbled antinomians; the two gospel-axioms fland unshaken upon the two fundamental, infeparable doctrines of faith and works

- of proper merit in Christ, and derived worthiness in his members. Penitent believers freely receive all from the God of grace and mercy, thro' Chrift; and humble workers freely return all to the God of holiness and glory, thro' the same adorable Mediator. Thus God has all the honour of freely beflowing upon us a crown of righteousness, in a way of judicious mercy and distributive justice ; while we,


grace, have't all the honour of freely receiving it, in a way of


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(46) + OBJECTION." We bave all the honour thro' grace ! (lays a friend of voluntary humility) What honour can you pollibly ascribe to man, when you have already ascribed all honour to God? But one, who begins his sermon by pleading for merit, may well conclude it by from God part of his bonour, dominion, and praise.'


penitential faith and obedient gratitude. To him therefore, one eternal Jehovah in Father Son and Holy Ghoft, be ascribed all the merit, honour, praise, and dominion, worthy of a God, for ever and ever.]


ANSWER, I plead only for an interest in Chrift's mirits thro' faith and the works of faith. This interest I call derived worthiness, which would be as dishonourable to Christ, as it is honourable to believers. I confefs also, that I aspire at the honour of shouting in heaven, Allelujab to God and the Lamb ! In the mean time I hope, that I may pay an inferior honour to all men, ascribe derived dominion to the king, bestow deserved praise upon my pious opponents, and claim the honour of being their obedient servant in Christ, without robbing the Lamb of his peculiar worthiness and God of his proper bonpur, dominion, and praise.

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Flatter myself that the preceding discourse Mews,

(1) that it is very possible to preach free grace, without directly or indirectly preaching Calvinism and free wrath : And (2) that those who charge Mr. Wefley and me with subverting the articles of our Church, which guard the doctrine of grace, do us great wrong. Should God spare me, I shall also bear my testimony to the truth of the doctrine of conditional Predeltination and Election, maintained in the 17th article, to which I have not had an opportunity of setting my feal in this work.

As I have honestly laid my helvetic bluntness, and antinomian mistakes before the public in my notes ; I am not conscious of having misrepresented my old sermon in my enlarged discourse. Should however the keener eyes of my opponents discover any real mis


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takes in my additions, &c. upon information I shall be glad to acknowledge and re&tify it. Two or three sentences I have left out, merely because they formed vain repetitions, without adding any thing to the sense. But, whenever I have, for conscience sake, made any alteration, that affe&ts, or seems to affect the doctrine; I have informed the reader of it, and of my reason for it in a noté ; that he may judge whether I was right twelve years ago, or whether I am now : And where there is no such note at the bottom of the page, there is an addition in the context, directing to the FIFTH ( note, where the alteration is acknowledged, and accounted for according to the reasonable condition, which I have made in the preface.

I particularly recommend the perosal of that note, of the first, and of the twenty-first to those, who do not yet see their way thro' the Atreights of pharisaism and antinomianism, thro' which I have been obliged to iteer

my course in handling a text, which, of all others, feems at first fight beft calculated to countenance the miflakes of my opponents.

Sharp-fighted readers will see by my fermon, that nothing is more difficult than rightly to divide the word of God. The ways of Truth and Error lie close together, tho' they never coincide. When some preachers fay, that “ The road to heaven passes very near the mouth of hell,” they do not mean, that the road to heaven and the road to heil are one and the same. If I affert, that the way of Truth runs parallel to the ditch of Error, I by no means intend to confound them. Let Error therefore come, in some things, ever fo near Truth, yet it can no more be the Truth, than a filthy ditch, that runs parallel to a good road, can be the road.

You wonder at the athletic strength of Milo, that brawny man, who stands like an anvil under the bruising filt of his antagonist: Thro' the flowery paths of youth and childhood trace him back to his cradle ;

if you please, consider him unborn : He is Milo Hili. Nay view him juft conceived or quickened, and


tho' your naked eye scarcely discovers the,punctum faliens, by which he differs from a non-entity or a lifeless thing ; yet even then the difference between him and a non-entity is not only real, but prodigious; for it is the vast difference between something and nothing, between life and no life - In like manner trace back Truth to its first ftamina ; investigate it till you find its funétum faliens, its first difference from Error; and even then, you will see an efsential, a capital difference between them, tho' your short-fighted or inattentive neighbour can perceive none.

It is often a thing little in appearance, that turns the scale of truth; nevertheless, the difference between a scale turned or not turned, is as real as the difference between a juf and a false weight, between right and wrong. I make this observation : (1) To thow that altho' my opponents come very near me in some things, and I go very near them in others, yet the difference between us is as effential as the difference between light and darkness, truth and error : And (2) to remind them and myself, that we ought so much the more to exercise christian forbearance towards each other, as we find it difficult, whenever we do not ftand upon our guard, to do justice to every part of the Truth, without seeming to dissent even from ourfelves. However, our short-sightedness and twilight knowledge do not alter the nature of things. The truth of the anti-pharifaic and anti-Crispian gospel is as immutable as its eternal Author; and whether I have marked out its boundaries with a tolerable degree of juftness or not, I must say as the heathen poet:

Eft modus in rebus, sunt certi denique fines,
Quos ultra citra que nequit confiftere rectum. +

+ Truth is confined within her firm bounds ; nay, there is a middie line equally distant from all extremes; on that line she stands, and to miss her, you need only step over it to the right hand or to the left.


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On the astonishing rewardableness of Works accord.

ing to the Covenant of Grace :

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I. A VARIETY of plain Scriptures, which shew, that

HEAVEN ITSELF is the gracious REWARD of the WORKS of Faith, and that Believers may loje that Reward ly bad Works. II. AN ANSWER to the most plausible Objections of the Solifidians against this Doctrine. III. SOME REFLECTIONS upon the unreasonableness of those, who scorn to work with an Eze to the Reward, that God offers to excite us to Obedience.

To the Law and to the Testimony. If. viii. 8.


AVING particularly guarded in the precedcovenant of grace, and having endeavoured to secure the foundation of the gospel against the unwearied altack's of the Pharisees; 1 Thall now particularly guard the Works of the covenant of grace, and by that means I thall secure the superstruture against the perpetual assaults of the Antinomians : a part of my work this, which is so much the more important, as the use of a Itrong foundation is only to bear up an ofeful structure.

None but fools act without motive. To deprive a wise man of every motive to act, is to keep him in total inaction: and to rob him of some grand motive, is considerably to weaken his willingness to act, or his fervour in acting. The burning love of God is un


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