directed to more important subjects. With no differ. ence of judgment among most of them, as to all the fundamental doctrines of the Gospel, but merely by using a phraseology, which was misinterpreted by the opposite party, they brought themselves to imagine that they differed widely, and that those on the other side held dangerous errors. In proportion as their minds were heated, their surmises became more unfavourable, and their alienation of heart from each other was increased.

As to the effects of this controversy but few of them can be contemplated with pleasure. A more accurate statement of the doctrine which has been the subject of debate, is a benefit usually resulting from the theological warfare, and it was the fruit of this bitter and tedious contest. Few, except such as are sunk into the very dregs of antinomianism, have dared since that time to revive the crude phraseology of Dr. Crisp. It is one of the advantages of the age in which we live, an advantage unbought by us, but dearly purchased by the controversialists of former times, that we have learned to express the doctrines of the Gospel with greater clearness and precision, and to guard against words and phrases which are ambiguous, or liable to misinterpretation or abuse. But let not this be considered as a proof either of superior wisdom or superior goodness: he that stands on his neighbour's shoulders will see farther than he, without being either taller in stature, or having a quicker sight. Some asserted, that by the publications of Dr. Williams and his friends, the antinomian doctrine received a fatal blow, and fell into such disgrace, that at last only two or three preachers in London, and these of no

note, were found to stand up in its defence; and that the truth, in all its parts, could then be preached without offencé, and heard without clamour. But most probably, this will not be granted by those on the opposite side. At any rate, had the controversy never had existence, it is likely that the pure doctrine of the Gospel would have been more readily received, and no suspicions of error awakened in men's minds to break their peace, and obstruct their edification.

But by far too manifest were the evil consequences resulting from this dispute. The spirit displayed by the polemics, and their perseverance in' contention during the space of seven years, in opposition to the most earnest entreaties to desist from strife, cannot be mentioned with too marked disapprobation. Many there were indeed, both presbyterians and independents, who took no share in the controversy, and preserved both their hearts and lips from, the unhallowed warfare. At the same time, there were but too many on each side, both ministers and private Christians, who drank deeply of the foaming cup of controversy, and felt its intoxicating powers to the injury both of themselves and others.

When ministers enter warmly into a controversy, the spirit which is inhaled from it is infused into their preaching. The poor people are pestered with bile, and must witness its introduction into the pulpit, instead of the pure unadulterated word of life. And because their minister has chosen to be a man of strife, the congregation must be tormented with his quarrels, and miserably doomed to hear his anathemas against those who have opposed him. If they Nelson's Life of Bishop Bull, p. 274, 5, 6.

be preserved from the contagion of a polemical spirit, the pleasures of the sanctuary are destroyed, the tone of their minds is hurt, and they depart from the ordinances of God with grief. If, unhappily, they imbibe their pastor's spirit, their situation becomes more and more deplorable. Strife is their delight. Instead of the Gospel of peace they love to be entertained with controversy; and it gives them pleasure to hear those who differ from them confuted and condemned. In the mean time, the soul grows lean: spirituality and devotion of heart are lost: and the keenness produced by controversy but ill supplies the place.

Another evil of equal or greater magnitude is frequently found to accompany this. The whole strain of his preaching undergoes an unhappy change. When a minister has been warmly engaged in supporting what he considers to be the cause of holiness, and the obligations of Christian duty, against those who are supposed by him to turn the grace of God into wantonness, it is often found to have a pernicious influence on his future ministrations. Obedience to the divine commands is the general theme of his discourses. He seems as if he were afraid of the doctrines of grace: he is shy of preaching them, and they are mentioned but seldom and when he does mention them, instead of its being done with that ardour of delight, which they ought always to inspire, it is with timid caution, with anxious solicitude that they may not be abused, and with many directions for preservation from the dreaded abuse. Hence the animating virtue of these precious truths is lost; and the preaching, robbed of that unction which they convey, is meagre and ineffectual.

On the other hand, when the man who, in a controversy like this, conceives himself standing forth as the champion of the doctrines of grace against what he calls legality and neonomianism, he is too frequently observed to run to the greatest distance from this error, but it is to a distance too from the path of truth. He is justly loud in his praises of the free and sovereign grace of God, and too loud in its praises he can never be; but he seldom speaks of holiness, and duty, and obedience to the divine commands; .and he says strong dashing things of the doctrines of the Gospel, as if they superseded the necessity of subjection to the divine authority, and conformity to the divine image. If at any time he notices them in his discourse, instead of urging them on the conscience with the earnestness of one zealous for the authority of the Lord of Hosts, and for his glory in the obedience of his creatures, he seems more afraid. that they should lay too much stress on the performance of their duty, than that they should entirely neglect it. If such a minister and people adorn the doctrine of God their Saviour by a conversation becoming the Gospel, it may justly excite surprise. High pretensions to inward experience, lively feelings of joy, exalted ideas of themselves as the favourites of heaven, accompanied with a sovereign contempt of others, may be commonly found in a very abundant degree: but the humble spirit of unreserved devotedness to God in heart and life is more rarely to be perceived. The nourishment is injurious to the constitution; it is as if children, instead of living on milk, should be fed with ardent spirits.

The extensive and baleful influence of this partiality of the human heart, though the person himself may

be insensible of it, is exceedingly to be deplored; and has been in every age productive of the worst of consequences, both to the interests of the Gospel and to the souls of men. It would be easy to give a list of writers whose works, from this unhappy bias, are far less useful and acceptable than they would have otherwise been, and of some who are rendered by this defect exceedingly pernicious. But it is a more pleasing office to point out whom men should imitate in this respect, than whom they should avoid and it is delightful to reflect that there is a perfect pattern for imitation in the sacred Scriptures. There the two extremes in this controversy, against which the opposite champions professed to contend, are dragged forward into view they have their root in the depraved heart of man, are known by the name of sensuality and pride, and are the two thieves between which Christ has been crucified in every age. The two great principles also, in defence of which they mutually declared that they entered the field of controversy, namely, grace and holiness, are here fully exhibited before the eyes of men; and are enjoined and enforced in a manner which every minister of the Gospel should carefully notice and invariably imitate. While the sacred writers occasionally warn mankind against the abuse of the doctrines of grace, they every where extol these doctrines in the highest terms of eulogy, and are at a loss for words to express and celebrate the fulness and freeness, and condescension of the love of Christ. On the other side, while in the strongest words they point out the danger of entertaining a pharisaical spirit, and of seeking to be justified by the works of the law, they urge the obligations of the divine commands upon the conscience,