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Teasonably to be expected. Persuaded that he is to be justified and saved by faith alone, the finner is little careful to inquire into the quality of the faith, that is to save him. He thinks it enough to believe in Christ, and forgets that “ tlie devils also believe and tremo 66 ble k.” Applying to himself,” as Grotius days, “the perfect righteousness of Christ, he " makes the merits of Christ his own. Every

thing else is superfluous. How he lives, is

of no importance. Without condition, Christ “ has made satisfaction for the punishment, * which he owes : without condition, Christ has * merited for him eternal glory!.”

Shall we be told, that these are consequences which do not in fact ensue? Wherefore then do we hear some religionists pronouncing “all 6 the ordinances of religion, prayers, reading * the Scriptures, public worship, and the facta" ments, to be diabolical performances ?”

* James ii. 19.

| Juftitiam Chrifti, quæ perfectiffima eft, et cælesti digna præmio, fibi per fidem applicantes, merita ejus fua faciunt, Id fi ita fieri poteft, cætera jam sunt supervacua : quomodo vivas, nihil intereft. Sine conditione pro poena, quam ipfi debent, fatisfecit Chriftus : fine conditione gloriam æternam eft ipfis meritus. Grot. Rivetian. Apolog. Discul. Op. tom. üi. p. 691. Lond. 1679.

to See Wesley's Journals, No. IV. p. 107. or the Enthusiasm of Methodists and Papists compared, part'ïi.

P. 144.

Whence do we hear others speaking with contempt of “ your workers and good livers." while they have favourable hopes of perfons of a professedly debauched and profligate life"? Whence the complaint of Whitefield over - the havoc made by Antinomianism among “ his followers • ?” Whence the lamentation of Wesley, that “a general temptation pre“ vailed amongst his societies, of leaving off

good works, in order to an increase of “ faith P?” And whence the corroborating teftimony of his friend, that “ Antinomian prin“ ciples and practices spread like wild-fire in “ some of his societies, where persons, who

spoke in the most glorious manner of Christ " and their interest in his complete falvation, “ had been found living in the greatest immora“ lities, or indulging the most unchristian

tempers 9:" and that “multitudes, alas ! “ rested satisfied with an unloving disobedient “ faith ; a faith, that engages only the head, “ but has nothing to do with the heart; a

faith, that works by malice, instead of work

ing by love ; a faith, that pleads for fin in the “ heart, instead of purifying the heart from

· Enthusiasm of Methadists and Papists compared, part ii,


• Whitefield's Works, vol. ii. p. 156.
p Wesley's Journals, No. IV. p. 39.
? Fletcher's First Check to Antinomianism, p. 23,

of fin ; a faith, that St. Paul explodes, and that & St. James compares to a carcass?." : Surely when we have our eyes thus

open upon the dangerous consequences, to which the doctrine of faith alone is calculated to lead carnal minds, unless it be guarded with the utmost circumspection, and again and again explained to be ineffectual without the fruit of holiness : and when further we are aware, that, however circumspect may be the preacher, it is a doctrine, which men of carnal minds are especially prone to pervert to the encouragement of sensual living : and when we know moreover, that it is inculcated by many preachers themselves, fo constantly, as to leave little opportunity for the recommendation of the Christian virtues, and so exclusively, as to disparage, if not to condemn, morality and good works; and that it is embraced by many hearers fo implicitly, as to lead them to de spise the qualification of a holy life: I apprehend, that we cannot more effectually preach the Gospel, than by warning those committed to our charge, that in the epistles of St. Paul " there are some things hard to be understood, “ which they that are unlearned and unstable "{ wrest unto their own destruction :" and by perfuading them, as they hope for happiness through Christ's merits, “ to give all diligence," in the language of one Apostle, “ that they 66 add unto their faith virtue;" for that, ac cording to the sentence of another, “as the * body without the spirit is dead, fo faith ob without works is dead also*;" or as the fame doctrine is delivered by a third, the Solifidian's favourite, but misapprehended teacher, “ if they have all faith, and have not charity, 6 they are nothing?."

1 Fletcher's First Check to Autinomianism, p. 56. ! Pet, iii. 16,

It is not however only, nor even principally, on account of the unguarded language of the more indiscreet advocates of the doctrine, or of the opinion which we entertain of its immoral effects, that we feel ourselves constrained to renounce it: but because we apprehend it to be fundamentally and absolutely erroneous. If indeed the Scriptures were less explicit, than we have feen them to be, in connecting our future lot with our present conduct, and in deciding, that our sentence will be, as our works have been ; we might be tempted to accede to the position, that we thall be justified by faith alone, provided it were carefully explained to be such a faith, as is necessarily productive of good works. But in truth, the Holy Scriptures, at the same time that they exclude such works from all pretensions to meriting salvation, do ascribe to them too much importance to permit thena to be regarded solely as the signs and evidencs of faith. Their proper office in connection with our salvation, and the mean between the two extremes of Romish arrogance and Antinomian licentiousness, are well defined by Voffius, who says; “ We think, that " they fay too much, who imagine, that a re“ ward is promised to works, as the merito“ rious cause; and we judge, that they say $ not enough, who determine, that the pro« mise is made to them, only as the figns of “ faith. Seeing there are many passages of “ Scripture, whereby it may be made plain,

i 2 Pet. i. 5.

• James ü. 26.

1 Cor. xiü.

that our works are regarded in the business s of salvation, as a cause, fine qua non, or as “ an antecedent condition, which draws along so with it, by an indiffoluble bond, the prize of 66 eternal life.”

y Quæritur, an operibus promittatur merces, ut fidei fignis? Nos et nimium dicere putamus, qui eam operibus promitti censent, ut causæ meritoriæ ; nec fatis dicere ju. dicamus, qui tantummodo ut fignis fidei, prommiflionem factam arbitrantur. Siquidem multa funt Scripturæ loca, quibus planum fiat, opera nostra in falutis negotio spectari, ut caufam fine qua non, five ut conditionem præcedaneam, quæ præmium vitæ æternæ individuo fecum nexu trahat. Vof. de bonorum operum Meritis, Thef. 10. p. 79,

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