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and loose insinuations of twenty practical Antinomians. The tempter is not so great a novice in Anti-christian politics, as to engage only such to plead for doctrinal Antinomianism. This would soon spoil the trade. It is his master-piece of wisdom to get good men to du him that eminent service. He knows that their good lives will make way for their bad principles. Nor does he ever deceive with more decency and success, than under the respectable cloak of their genuine piety.

If a wicked man plead for sin, fænum habet in cornu, "he carries the mark upophis forehead :" Westand upon our guard. Bnt when a good man gives us to understand that “ there are no lengths God's people may not run, nor any depths they may not fall ints, without losing the character of men after God's own heart—that many will praise God for our denial of Christ—that sin and corruption work for good—that a fall into adultery will drive us bearer to Christ, and make us sing louder to the praise of free-grace;"—wheu he quotes scripture too in order to support these assertions, calling them the pure gospel, and representing the opposite doctrine as the Pelagian heresy, worse than Popery itself; he casts the Antinomiau net 'on the right side of the ship,' and is likely to inclose a great multitnde of unwary men; especially if some of the best hands in the kingdom drive the frighted shoal into the net, and help to drag it on shore.

This is, honoured Sir, what I apprehend you have done, not designedly, but thinking to do God service : And this is what every good man, who does not look at the gospel through Dr. Crisp's glass, must resolutely oppose. Hence the steadiness with which I have looked in the face of a man of God, whose feet I should be glad to wash at any time, under a lively sense of my great inferiority.

And now, as if I were admitted to shew you that humble niark of brotherly love, I beg you would not consider the unceremonious plainness of a Suisse (mouutaineer), as the sarcastic insolence of an incorrigible Arminian.

Į beseech you to make some difference between the

wisdom and poison of the serpent. If charity forbids to meddle with the latter, does not Christ recommend the former ? Is every mild, well-meant irony, a bitter and cruel sarcasm ? Should we directly insinuate that it is the sign of “ a bad spirit,” the mark of murder in the heart; and that he who uses it to sharpen the truth, * “scatters fire-brands, arrows, and death ?' To say nothing of Elijah and the priests of Baal, did our Lord want either deep seriousness or ardent love, when, coming more than conqueror from his third conflict in Gethsemane, he roused his nodding disciples by this compassionate irony, ‘Sleep on row, and take your rest!' Did not the usefulness of a loud call, a deserved reproof, a seasonable expostulation, and a solemn warning, meet in that well-timed figure of speech? And was it not more effectual than the two awful charges which he had given them before ?

I entreat you to consider, that when the meanest of God's Ministers has truth and conscience on his side, without being either abusive or uncharitable, he may say, even to one whom the Lord has exalted to the royal dignity, “ Thou art the man! God has exalted you, not only among the gentlemen of fortune in this kingdom, but, what is an infinitely greater blessing, among the converted men who are“translated into the kingdom of his dear Son!' Yet, by a mistake, fashionable amoug religious people, you have unhappily paid more regard to Dr. Crisp than to St. James. And as you have pleaded the dangerous cause of the impenitent monarch, I have addressed you with the honest boldness of the expostulating prophet. I have said to my hovoured opponent, “Thou art the man!' With the commendable design of comforting “mourning backsliders," you have inadvertently given occasion to the enemies of the Lord to blaspheme,' and unscripturally assured believers,

. This assertion is the grand argument of an evangelical writer in the Gospel Magazine, and of a charitable gentleman (a Baptist Minis. ter, I think,) in a printed letter dated Bath. If this method of arguing is Calvinistically evangelical, my readers will easily perceive, it is very far from being either legal or scripturally logical.

“that falls even into enormous sins shall work for their good, and accomplish God's purposes for his glory and their salvation." And as I have supported my expostulations about your doctrinal mistakes with plain scripture, which amounts to a Thus says the Lord ; I beseech you to take them in as good a part, as King David did the prophet's reproofs about his practical miscarriages.

I owe inuch respect to you, but more to truth, to conscience, and to God. If, in trying to discharge my duty toward them, I have inadvertently betrayed any want of respect for you, I humbly ask your pardon ; and I can assure you, in the face of the whole world, that, notwithstanding your strong attachment to the peculiarities of Dr. Crisp, as there is no family in the world to which I am under greater obligation than yours, so there are few gentlemen for whom I have so peculiar an esteem, as for the respectable author of Pietas Oxoniensis. And till we come where no mistake will raise prejudice, and no prejudice will foment opposition to any part of the truth ;---till we meet where all that fear God and work righteousness,' however jarring together now, will join in an eternal chorus, and with perfect harmony ascribe a common 'salvation to the Lamb that was slain;'—I declare, in the fear of God and in the name of Jesus, that no opposite views of the same truths, no clashing diversity of contrary sentiments, no plausible insinuations of narrow-hearted bigotry, shall hinder me from remaining, with the greatest sincerity, honoured and dear Sir, Your most obedient and obliged Servant, in the bonds of a peaceful Gospel,

J. F. Madeley, Feb. 3, 1772,

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As I have cleared myconscience with respect to Antinomiavism, a subject which at this time appears to me of the last importance ; I should be glad to employ my leisure hours in writing on subjects more suitable to my taste and private edification : It is by no means my design to obtrude my sentiments upon my Calvinian, any more than upon my Arminian brethren. I sincerely wish peace to both, upon the terms of mutual forbearance, Veniam petimusque, damusque vicissim.-Should,

therefore, a fourth publication call for a Fourth Check ; * if I can help it, it shall be short. I shall just thank

my antagonist for his deserved reproofs, or point out

his capital mistakes, and quote the pages in the Three # Checks where his objections are already answered. But

if his performance is merely Calvinistical, I shall take the liberty of referring him to the Rev. Mr. Sellon's “ imbecile performance,” which, I apprehend, every unprejudiced person, who has courage to see and read for himself, will find strong enough to refute the strongest arguments of Elisha Coles, and the Synod of Dort.

Before I lay by my pen, I beg leave to address, a moment, the true believers who espouse Calvin's sentiments. Think not, honoured brethren, that I have no eyes to see the eminent services which many of you render to the church of Christ; no heart to bless God for the Christian graces which shine in your exemplary conduct; no pen to testify, that by letting your light shine before men, you adorn the gospel of God our Saviour,' as many of your predecessors have done before

I am not only persuaded, that your opinions are


consistent with a genuine conversion, but, I take heaven to witness, how much I prefer a Calvinist who loves God, to a Remonstrant who does not. Yes, although I value Christ infinitely above Calvin, and St. James ahore that good well-meaning man Dr. Crisp, I had a thousand times rather be doctrinally mistaken with the latter, than practically deluded with those who speak well of St. James's perfect law of liberty,' and yet remain lukewarm Laodiceans in heart, and perhaps gross Antinomians in conduct.

This I observe, to do your piety justice, and prevent the men of this world, into whose hands these sheets may fall, from “ falsely accusing your good conversation in Christ ;' and confounding you with practical Antinomians, some of whose dangerous notions you inadverteutly countenance. If I hare, therefore, taken the liberty of exposing your favourite mistakes, do me the justice to believe, that it was not to pour contempt upon your respectable persons ; but to set your peculiarities in such a light, as might either engage you to renounce them, or check the forwardness with which some hare lately recommended thein as the only doctrine of grace, and the pure gospel of Jesus Christ; unkindly representing their Remonstrant brethren as enemies to free grace, and abettors of a dreadful heresy.

If you think I have exceeded, in my Checks, the bounds which brotherly love prescribes to a controversial writer ; permit me to remind you and myself, that we are parties, and therefore peculiarly liable to think the worst of each other's intentions and performances. By our respective publications, we have appealed to the serious world; let us not then take the matter out of their hands : And while we leave to: our merciful God the judging of our spirits, let us leave our serious readers to judge of our arguments, and pass sentence upon the manner in which they are proposed.

And you, my Remonstrant brethren, who attentively look at our controversial engagement; while a Geneva Anti-calvinist solicits an interest in your prayers for

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