take his part out of the book of life, and out of the holy city, and from the things, which are written is this book. Rev. xxii. 18, 19,

But, considering Zelotes and Honeftus as two good men, who fincerely fear and serve God in their way; and being persuaded that an injudicious fear of a gorpel-axiom, and not a wilful averfion to the truth, makes them cast a veil over one half of the body of bible-divinity; I dare not admit the thought, that Those severe scriptures are adapted to their case. I Thall therefore only ask, whether they cannot find a suitable reproof in the following texts.

1. I am against the pro- 2. Ye have made the phets, faith the Lord, word of God [contained ihat feal my word [con. No. 1] of none effect by tained No. 2) every one your tradition, Mat. xv. from his neighbour. Jer. 16. [Equally dismembering

christianity, ye ftill help the

adversaries of the gospel, 10 put in praktice tħeir pernicious maxim, Divide AND .CONQUER. And who requires this at your hands ? Who will give you thanks for such services as these ?

xxiii. 30.


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Afcriptural plan of reconciliation between Zelotes and

Honestus; being a DOUBLE DECLARATION to guard equally the two gospel-axioms, or the doctrines of FREEGRACE and free-OBEDIENCE. Bishop Beveridge saw the need of guarding them both. Gospel-minifters ought equally to defend them. - An answer to Zelotes's objections againf the declaration which guards the doctrine of free-obedience. - An important diftin&tion between a PRIMARY trust in first causes and means, and a SECONDARY trust in SECOND causes and means, Some obfervations upon the importance of the second gospel-axiom. Which extreme appearea greater to Mr. Baxter, that of Zelotes, or that of Honestus. The author's thoughts upon that delicate fubjet.

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HAVE hitherto pointed out the opposite errors of I and maintaining one part of the truth as to reject the other ; in so holding out the glory of one of the gospelaxioms as to eclipse the other. I now present the Reader with what appears to me a fair, fcriptural, and guarded plan of reconciliation between ihemselves, and between all good men, who disagree about the doctrines of faith and works-of free-grace and obedience. The declaration which the Rev. Mr. Sy desired the Rev. Mr. Wy to figa at the Bristolconference, gives me the idea of this plan: Nay, the first part of it is nothing but that declaration itself, guarded and itrengthened by some additions in brackets.

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r. That the preachers, 2. That the preachers, who are supposed to coun- who are supposed to coun. tenance the pharisaic er. tenance the antinomian ror of Honestus, Tali fign error of Zelotes, lhall fign the following ANTI-PHA- the following ANTI-SORISAIC Declaration, which LIFIDIAN Declaration, guards the doctrine of which guards the doctrine faith and free.

grace, with of obedience and free. out bearing hard upon will, without bearing hard the doctrine of obedience upon the doctrine of faith and free-will; and afferts and free-grace; and afferte the free, gratuitous justifi- the gracious, remunera-cation of a finner in the tive justification of a ben day of conversion and after- liever in the day of trial wards, without denying and afterwards, without the gracious, remunerative denying the free, gratuijuftification of a believer, tous justification of a finwho, in the day of trial and ner in the day of converafterwards, keeps the faith fion, and afterwards. that works by love. 1. WHEREAS the doc.

2. WHEREAS the books: trinal points in the mi- | published against the said nutes


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notes of a conference held | minutes, have been unin London, Aug. 7, 1770, derstood to favour the prehave been understood to sent, inamissible, and eterfavour (the pharifaic) jul- nal justification of all faltification tof a finner] | len believers before God, by works : now the Rev, i that is, of all those, who John Wesley, and others having made shipwreck assembled in conference, 1 of the faith that works by do declare that we had obedient love, live in Lano such meaning; and odicean ease; and, if they that we abhor the doctrine | please, in adultery, murof [a finner's] justifica- der, or inceft : now the tion by works, as a moft Rev. Mr. **** and others perilous and abominable do declare, that we redoctrine; and as the said nounce such meaning, and minutes are not (or do not that we abhor the doctrine af pear to some people] suf- of the folifidians or antificiently guarded in the nomians, as a most perilway they are expressed, ous and abominable docwe hereby folemnly de-trine: and as the said clare in the fight of God, books are not (or do not that [as sinners-before appear to some people] God's throne according to sufficiently guarded, we the doctrine of FIRST cauf- hereby folemnly declare esamand with respect to the in the fight of God, that FIRST covenant, or the law (AS PENITENT, OBEDI. of INNOCENCE, which fen- ent, and PERSEVERING tences ALL SINNERS to de


- before the firuction] we have no truf MEDIATOR's throne-aco or confidence but in the cording to the doctrine of [mere mercy of God, thro' SECOND causes and with the sole righteousness and respect to the second coalone merits of our Lord

venant, or the law of and Saviour Jesus Chrilt, Christ, which sentences for juftification or falva- all his impenitent, diftion, either in life, death, obedient, a postatizing subor the day of judgment: Ijects, to destruction] we and though no one is a have no trust, or confi. real




real chritian believer, dence, + but in the truth (and consequently, tho' of our repentance towards no one can be saved [as God, and in the fincerity a believer]) who does not of our faith in Chrift for good works, where there justification, or salvation, is time and opportunity ; ) in the day of conversion yet our works have no and afterwards:

:-no trust, part in (properly] meriting or confidence, but in our. or purchasing our salva- final perseverance in the tion from firit to laft, ei- obedience of faith, for ther in whole or in part; justification or salvation [the best of men, when they in death, and in the day are considered as SINNERS, of judgment. BECAUSE being juftified freely by God's no one is a REAL believer grace, thro' the redemption under any dispensation of that is in Jesus Chrift. gospel-grace, and of con

sequence no one can be

saved, who does not good works, i. e. who does not TRULY REPENT, BELIEVE, and OBEY, as there is time, light, and opportunity. Nevertheless our works, that is, our repentance, faith, and obedience, have no part in PROPERLY meriting or purchasing our salvation from firit to laft, either in whole or in part; the PROPERLY-meritorious cause of our ETERNAL, as well as intermediate and initial salvation, being only the merits, or the blood and righteousness of our Lord. and Saviour Jesus Chrif.

Rom. iii. 24.

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The preceding declarati- The preceding declaration

on, which defends the on, which defends the doctrine of free-grace,

doctrine of fru obedi-and

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* I beg that the reader would pay a peculiar attention to what precedes, and follows this clause. I, myself, would condemn it, as subversive of the doctrine of grace and pharifaical, if I considered it as detached from the context, and not guarded and explained by THE WORDS IN CAPITALS, upon which the greatest stress is to be laid. If Zelotes has patience to read on, he will soon see how the secondary trust in the obedience of faith, which I here contend for, is recon. cilable with our jarimary trust in Chrift,

and the gratuitous jufti- ence, and the remunefication and salvation rative justification and of a SINNER, is found- saivation of a BELIEVed on fach fcriptures er, is founded on such as these :

scriptures as these :

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1. 1f Abraham were 2. Was not Abraham juftified by works he hath

our father JUSTIFIED BY WHEREOF TO BOAST. WORKSI-Ye see how BY To him that WORKETH WORKS a man is JUSTI. NOT, but believeth on him

fied, and not by faith that JUSTIFIETH THE | only..We are saved by UNGODLY, his faith is im

HOPE. - In DOING this, puted, &c.-God imput thou shalt save thyself.eth righteousness with


to the end, the same shall works of righteousness be saved. - He became which we have done, BUT

the author of ETERNAL OF HIS MERCY he saved SALVATION to them that - BY GRACE are ye

OBEY him. This shall SAVED, thro' faith : and

turn to my SALVATION that NOT OF YOURSELVES, THRO' your prayer. it is the gift of God: With the mouth confef. NOT OF WORKS, lest any fion is, MADE tO SALVAman should boalt.--By the

By thy WORDS deeds of the law shall no thou shalt be JUSTIFIED. FLESH BE JUSTIFIED, &c. -The DOERS of the law

[of Chrif] shall be JUSTIFIED, &c.

And let none say, that this doctrine has not the sanction of good men. Of an hundred whom Zelotes himself conliders as orthodox, I shall only mention the learned and pious Bishop Beveridge, who, tho' a rigid calvinitt in his youth, came in his riper years to the line of moderation which I recommend, and food upon it when he wrote what follows, in his Thoughts upon our call and election, Third Edit. page 297

What chan Mould be the reason, that so many • Mould be called and invited to the chiefeit good,


o the

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