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TIL.-This, Sir, is the faith into which I have been baptized and catechised; for I am taught to profess, that, in my baptism, "I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven.”

KNOWLITTLE.-But you know, that "without holiness no man shall see the Lord." (Heb. xii, 14.)

TIL.-That I very well remember: but withal I consider, that, besides that federal holiness which removes all obstacles in the children of the faithful, and renders them recipients duly qualified for the sacrament, I am instructed in my creed to believe in God the Holy Ghost who sanctifieth me," (that is, if I do not resist his work and quench his motions,) and am further directed to beg "by diligent prayer his special grace" to enable me to discharge my duty to God and my neighbour; of which grace (if I be not wanting to my duty,) I have reason to assure myself, upon the strength of our Saviour's promise. (Luke xi, 13.)—The short is, baptism being styled "the laver of regeneration," (Tit. iii, 5, 6.) and the children of the faithful being in no capacity of putting a bar against the efficacy of it, the learned Davenant (one of the Divines of the Synod of Dort,) concludes, that therein they are truly justified, regenerated, and adopted; and, by this means, a state of salvation is conferred upon them suitable to the condition of their infancy; and, arriving to the use of reason, if they walk in the strength of Divine grace, under the command and conduct of the Holy Spirit, and fight under Christ's banner, as generous soldiers should do, who are] engaged by solemn covenant and armed with assistance from above to that purpose, we are assured, that "sin shall not get the dominion over them;" (Rom. vi, 14.) "for he is greater that is (engaged) in them (for their assistance) than he that is in the world," (against them.) (1 John iv, 4.) Whereupon the same Apostle is confident to conclude, "We know that whr soever is born of God, sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not." (v, 18.)


KNOWLITTLE. You speak as if a man might live without sin, and so be saved without Christ.

TIL.-Sir, I believe it is the duty of the children of God, and therefore possible, "to be blameless and harmless, without rebuke, shining as lights, in the midst of a crooked and perverse nation," (Phil ii, 15.) "that at Christ's coming they may be

found of him in peace, without spot and blameless." (2 Pet.iii,14.) But this is done, not without Christ, but through the power of his grace, rescuing them from the pollutions that are in the world through lust, and from all the carnal invitations that do so earnestly solicit them. Yet this is not, to live without sin; for there are sins of ignorance and inadvertency, which, many times, through the levity of the matter, insensibly steal from us; sins of infirmity, wherein we are surprised on a sudden; and sins wherein we are overtaken through the daily incursion and tiresome importunity of temptations: But these, upon a general humiliation and petition, being put upon the accounts of Christ's cross, and pardoned (as it were) of course to the regenerate, do not interrupt his estate, nor impeach his interest in God's favour: And hereupon such men are reckoned by our Saviour in the accounts of "just persons which need no repentance," (Luke xv, 7,) or [ need ] no more washing, save of their feet, t

The reader is desired to advert to the introductory remarks, at the beginning of this pamphlet. But since the reasoning of the assumed Tilenus in this place may be mistaken by the unlearned, it seems requisite to state, that his application of the phrase, "just persons which need no repentance," is sufficiently explained by the sentence immediately preceding, in which the same persons have all the marks of true penitents ascribed to them by the author. His words are, "But these [sins], upon a general humiliation and petition, being put upon the accounts of Christ's cross, and pardoned," &c. Without some such necessary qualification as this, the phrase in its common acceptation can never be applicable to any man living, as long as the following passages, and others of like import, remain constituent parts of the revealed will of heaven :-" But row GOD commandeth all men every where to repent.-There is no difference: For, ALL have sinned and come short of the glory of God." (Acts xvii, 30.-Rom. iii, 23.)

No employment can be more inconsistent with the principles of the man who espouses the benevolent and scriptural doctrines of General Redemption, than that of endeavouring to narrow the evangelical obligation, which is binding alike on all men, to repentance, faith, and holiness. Yet there are individuals, who, while they would shudder to set bounds to the illimitable mercy of God, can deliberately fritter away by their carnal comments the essence and glory of the gospel, and reduce it from its Divine and powerful elevation to as low and inefficient a condition as that of a system merely ethical. Such a course of conduct is only another proof of the great obliquity of which the human intellect is occasionally seen to be capable. But Bishop Womack was too wise a master-builder in Israel, to engage in such a desecrating occupation; and accordingly, in the very passage which has elicited these observations, he carefully guards against any popular misapprehension of his meaning, while he states the advantages of baptism and of a religious education in as strong and pointed a manner as the scope of his argument required.

+ John xiii, 10.

which is ordinarily performed in the daily use of their prayers and other holy offices.

TAKE-O'-TRUST.-But we see, by daily experience, that the dearest of God's children do frequently complain of their corruptions, and bitterly bewail them, and groan under the apprehension and burden of them: "O wretched man that I am!" &c.

TIL.-No doubt, it is fit a Christian should entertain such a holy jealousy over himself, as may make him humble, and keep him upon his guard, vigilant and industrious. "Blessed is the man that feareth always." (Prov. xxviii, 14.)

NARROWGRACE.-Yea, but we find also, that the most eminent of the saints of God have fallen foully.

TIL.-We must walk by precept, not by example; especially we should take heed we do not transcribe a foul copy, though written by the hand of the greatest saint in heaven, who, we know, had never been admitted thither, had not that hand been washed in the streams of repentance and the blood of Christ. But the truth is, such is the frailty of our human nature, and the lubricity, the flexible and wax-like temper of youth, so apt to receive the impressions of vice, and such the precipitancy of our passions,-that, if we be not bridled by the benefit of a more severe and holy institution, and taught to improve our talents of grace and nature for our own preservation, the de ́ceitful paintry of pleasures, and the snare of occasions, and the witchcraft of ill company and examples, with the sundry stratagems of that politic enemy, (who manageth all the rest to his best advantage,) will surprise, and foil, and most miserably wound us. But as to deny the possibility of preventing this mischief, were a huge disparagement to the power of the Divine grace; so, having that grace so abundantly administered, (as it is under the dispensation of the gospel,) to prevent, and assist, and follow us, not to co-operate therewith, but to let loosethe reins unto our lusts, and give way for sin to abound, that grace may much more abound to the working of a remarkable repentance, that, having such a signal experience of sin and misery, we may be able to give a punctual account of the time and manner of our conversion,-what were this but to grow desperate and tempt God!, a ridiculous folly joined with a most execrable impiety. Like a man that sets his house on fire, that he may make light for others to read his evidence by

which he holds it, he turns God's grace into lasciviousness, and ventures upon a certain evil for an uncertain good; "whose damnation is just."

DR. CONFIDENCE.-If a man should do so, wilfully and of set purpose, I grant it: But if you cannot satisfy our question concerning your certainty of being in the state of grace, how will you be able to obey that of the Apostle?, "Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asks you a reason of the hope that is in you, with meekness and fear." (1 Pet. iii, 15.)

TIL.-That you may not think I have a desire to wave your question, by telling you, "that I perceive you do many times allege Scriptures very impertinently," I shall shape my answer directly to what I conceive to be your meaning. We must consider therefore what our Saviour Christ saith, (very applicable to our purpose,) "The kingdom of God" (in the work we speak of,) "cometh not (always) with observation:" (Luke xvii, 20.) but (many times) it is "as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring, and grow up, he knoweth not how." (Mark iv, 26, 27.) And therefore, I observe, our Saviour and [his] Apostle do direct us to make our judgment a posteriori, "from the effects:" "By their FRUITS ye shall know them;" and "let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.” (Gal. vi, 4.) The children of God are called "Saints of light;" (Col. i, 12.) and the wise man saith, "The path of the just is like the shining light, that shineth more and more unto the perfect day." (Prov. iv, 18.) It is only the conscience loaded with guilt, and fear, and horror, that, having fire put to it, like a gun charged with powder and shot, makes a bounce when it is discharged. Experience teacheth, that the natural day breaks, without a crack to report it to us; and so does the day of grace too, in many souls. Though the sun rise under a cloud, and SO undiscernibly, and the clock of conscience do not strike to give us notice of the hour, yet we may be assured he is up, by the effects; viz. if his influences have dried up the dirt, and made the plants and herbs to spring out and flourish. Grace is more discoverable in the progress than in the dawning of it.

IMPERTINENT.-But the Apostle saith, "He that hath not the Spirit of Christ, is none of his."

purpose, “I

TIL. And I say, as the same Apostle to another think also, that I have the Spirit of God." (1 Cor. vii, 40.)

DR. CONFIDENCE.-You said well even now from our Saviour, that "the tree is known by the fruits;" can you give us a good account of the fruits, that the Spirit of Christ hath brought forth in you, so as we may be able to distinguish them from counterfeit, and discern that they proceed from the Holy Spirit, and not [from] a lying one?

TIL. That I may not deceive myself nor you herein, I think the surest way is, not to go by the common Inventory of the world; whereby I find men pretending to godliness, to be generally very partial in their reckoning. If they abhor idols, they think it tolerable enough to commit sacrilege and sedition; and if they be not drunk with wine or strong drink, they think it is no matter though the spirit of pride and disobedience stagger them into any schism or heresy. I choose therefore to follow the Apostle's catalogue, and (if I can find that in myself,) I hope I am safe: "The fruit of the Spirit," saith he, "is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law:" (Gal. v, 22, 23.) That is, (as I conceive,) "the love of Christ in sincerity," as it is in Ephes. vi, 24; which sincerity discovers and approves itself, in a constant and uniform observation of all his commandments. (John xiv, 15.)

bring forth these ever feel it offer a

EFFICAX.-How did the Spirit of God fruits in you, if you find them? Did you holy violence to your will and affections, so that you were not able to resist the power of it? You have read how Paul was surprised in the height of his rebellion, his spirit subdued and forced to yield, and he cast down to the earth in great astonish


TIL.-Though I have intimated mine opinion in this particular already, yet I shall add, that the conversion of St. Paul was not according to the common way and rule, but extraordinary, in regard whereof he may very well style himself "an abortive." (1 Cor. xv, 8.) For the ordinary course is not for the kingdom of heaven to offer violence to us, and to take us by force; but for us to do so by it. (Matt. xi, 12.)

EFFICAX.-You speak as if the grace of conversion were resistible; and so you would make man stronger than God: But the Apostle tells you, that God exerts and putteth forth a

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