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The Second Part of an Equal Check to Pharisailm

and Antinomianism :



To weigh the gold of gospel-truth :


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DOCTRINAL CONCORDANCE To reconcile and balance a multitude of opposite

scriptures, to prove the gospel-marriage of Freegrace and Free-will, and restore primitive harmony to the

Gospel of the day,

Si non est Dei gratia, quomodo salvat mundum ? Si non est liberum

arbitrium, quomodo judicat mundum. Aug : Ep. 46.

P R E F A C E.


He first piece of this Check was designed

for a preface to the Discourse that follows it; but as it swelled far beyond my intention, I prefent it to the Reader under the name of An historical Esay; which makes way for the tracts that follow.

II. With respect to the Discourse, I muft mention what engages me to publish it. In 1771 I saw the propofitions called the Minutes. Their author invited me to " review the whole affair." I did so; and soon found, that I had “leaned too much towards Calvi. nism,” which, after mature confideration, appeared to me exactly to coincide with speculative antinomianism; and the same year I publicly acknowledged my error in these words :

“ But whence springs this almost general antiro“ mianism of our congregations ? Shall I conceal the “ fore because it fefters in my own breaft? Shall I be

partial? No: in the name of Him, who is no re

specter of persons, I will confess my fin, and that “ of many of my brethren, &c. Is not the antino“ mianism of hearers fomented by that of preachers ? "• Does it not become us to take the greatest part of

the blame upon ourselves, according to the old

adage, Like priest like people? Is it surprising that 6 fome of us should have an antinomian audience ? " Do we not make or keep it so? When did we

preach such a practical sermon, as that of our Lord on the mount? or write such close letters, as the

epiftles of St, John ?Second Check, p. 64, and 65, to the end of the paragraph,

When I had thus openty confessed, that I was involved in the guilt of many of my brethren, and that I had to leaned towards speculative, as not to have made a proper stand againit practical antinomianism; who could have thought, that one of my most formi


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dabie opponents would have attempted to screen his mistakes, behind some passages of a manuscript fermon, which I preached twelve years ago ; and of which, by some means or other, he has got a copy?

I am very far however from recanting that old dis.course. I still think, the doctrine it contains excellent in the main, and very proper to be enforced [tho’in a more guardod manner) in a congregation of hearers violently prejudiced against the firit gospel-axiom. Therefore, out of regard for the grand, leading truth of chriftianity, and in compliance with Mr. #-II's rarneft intreaty. [Fin. Stroke, p. 45,] I send my fermon into the world, upon the following reasonable conditions : (1) That I shall be allowed to publish it, as I preached it a year ago in my church ; namely, with additions in brackets, to make it at once a fuller check to pharifaism, and a finishing check to antinomianism; (2) That the largest addition thall be in favour of free grace : (3) That no body fhall accuse me of forgery, for thus adding my present light to that which I had formerly ; and for thus bringing out of my little treasure of experience things new and old : (4) That the press thall not groan with the charge of difingenuiry, if I throw into notes fome unguarded expresfions, which I formerly ufed without scruple, and which my more enlightened conscience does not suffer me to use at present : (5). That my opponent's call to print my fermon, will procure me the pardon of the public, for presenting them with a plain, blunt discourse, composed for an audience chiefly made up of colliers and ruftics: And lastly, that as I understand english a little better than I did twelve years ago, I hall be permitted to rectify a few french idioms, ivhich I find in my old manuscript; and to connect my thoughts a little more like an Englishman, where I can do it without the least misrepresentation of the sense,

If these conditions appear unreasonable to those, who will have heaven itself without any condition, I abolish the distinction between my old sermon, and the additions that guard or ftrengthen it; and refer

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