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MDCCCXXXI. PREFACE, The following- volume does not owe its origin to a predilection for polemical discussion. It is the persua- sion of its Editor, that many of the disputes which have agitated the Christian church, have been so trifling in their subjects, and have been conducted in so im- proper a spirit, that it would be an advantage both to truth and charity to bury them in perpetual oblivion ; and few things would occasion him more serious regret, than the reflection that he had in any degree been instrumental in extending or perpetuating the malig- nant influence of such " vain j anglings." He has, however, long been of opinion, that the Controversy with the history of which the following pages are chiefly occupied, involves in it some of the most im- portant principles of Christian truth, and that there has seldom been displayed a more beautiful example of " earnestly contending for the faith," in the meek and humble spirit of the gospel, than in the conduct of the illustrious Boston, and his worthy associates. The Controversy is by no means antiquated, while the legal temper continues a part of the old man, these sentiments opposed by the Representee will continue. I fully believe, the most common errors of the present day, and at the same time the most dangerous, because least suspected by many unwary souls, are the blending IV PREFACE. of the law and the gospel, and preaching salvation as suspended on the conditions of faith, repentance, and new obedience. The first part of the following work is employed in giving a brief history of the Controversy which was agitated in the Scottish Church, in the earlier part of last century, respecting certain points of theological doctrine, especially as stated in a treatise, entitled, The Marrow of Modern Divinity ', a work which, though the Editor is not prepared to defend as faultless, he considers as of no common excellence, distinguishing with accuracy the things which differ, and pouring much light on many of the most important peculiarities of the evangelical system. In this brief sketch he has endeavoured, drawing his information from original documents, to give an account of the state of doctrine in the Scottish Church, previously to the agitation of the question respecting " the Marrow," — the circum- stances in which the controversy originated, — and the manner in which it was conducted on the part both of the General Assembly and the twelve Representee, who were generally termed, the Marrow-men. In the second part of the book, the Editor has given short biographical notices of the Representers, who were men equally distinguished by their clear views of divine truth, their personal religion, and their ministerial faithfulness.* It appeared to him but an * Speaking of some of them, the late Dr Erskine of Edinburgh, with his characteristic candour, says, " The evangelical strain of Boston of Ettrick, and some of the first leaders of the Secession, is indeed justly valued by many serious Christians of almost all de- nominations." PREFACE. V act of justice to these worthies to endeavour to rescue the memory of their names and virtues from oblivion, and, by no means a useless piece of service to the Christian public, to present before them such patterns for their imitation. As several of their opponents were also learned and worthy men — where it was practicable, brief sketches of their lives and characters have also been given. The third part of the volume is occupied with ex- tracts from the works of the Representers, in illustra- tion and defence of those views of evangelical truth which they had espoused. This forms perhaps the most valuable portion of the book, and will probably be equally new with the other divisions, to most of its readers, as many of the extracts are taken from books which are now in the hands of very few. In preparing and publishing the following collec- tions, the Editor is anxious to be a fellow-labourer with the excellent men to whose memory he is at- tempting to raise a monument. The general system which he, after them, espouses, is substantially that taught in all the churches of the Reformation, and exhibited with peculiar clearness by the following di- vines.— Patrick Hamilton,* the first Scottish Reformer, * Patrick Hamilton, abbot of Fearn, was nearly allied to the reigning family. Having heard of the doctrine avowed by the Reformers, he determined to go to Wirtemberg, that he might ac- quire evangelical knowledge in the society of Luther and Melanc- thon. He enjoyed this, and, animated with the most fervent z^al in the cause of truth, he resolved to communicate to his country- men the light which he had received. When he came home, he openly and clearly preached the gospel of Christ. His youth, his learning, his scriptural doctrine, his pious and amiable manner, VI PREFACE. in his " Places ;" Witsius, in his " Irenicum ;" Richard Taylor ;* Fraser of Alness, in his " Scripture Doc- trine of Sanctification ;" Swanston and Arnot, in their sermons ; Booth, in his " Death of Legal Hope," and his " Glad Tidings ;" Hall, in his " Treatise on Faith ;" Colquhoun, in his " Treatise on Spiritual Comfort, and on the Law and the Gospel ;" and, he may add, his much esteemed neighbour and friend, the late learned Professor Bruce, in his lately published evangelical discourses. highly recommended him to all. Only for a short time was he allowed to preach : being in St Andrew's, he was suddenly ap- prehended and imprisoned ; and, with aggravated cruelty, he was, upon the same day on which he had been condemned, led forth to the stake. He died in the 24th year of his age, as a hero arid a Christian. He is the first Scottish Reformer, being burnt Feb. 29th, 1528. Tindal published and prefaced what is called " Patrick's Places," one of the most clear and exact pieces of Christian theology. We have this and an account of him in Knox's History, Fox's Martyrology, and in Middleton's JBiogra- phia Evangelica. The fullest account of this eminent Reformer, we have in the Christian Magazine by Dr M'Crie. * This author deserves to be better known than he is even among divines ; his works are truly judicious and evangelical. He pub- lished three volumes of Sermons during his life, and two posthu- mous volumes were published by his son, Dr Abraham Taylor. RECOMMENDATIONS IK FAVOUR OF THE MARROW DOCTRINE, BY SEVERAL EMINENT DITINES. " The Gospel Truths, now condemned, (1721,) have been sweet food many a time to the faith of believers." — Rev. H. Davidson, Galashiels. « That struggle, through the mercy of God, turned to the great advantage of truth in our Church, both among the Ministers and people ; insomuch, it has been owned, that few public differences have had such good effects. Some glorious Gospel Truths have been in our day set in an uncommon light." — Boston. " The Controversy about the Marrow of Modern Divinity hath been most useful and beneficial to the Church of Scotland, of any that hath been broached since the beginning of this century. — Rev. Mr Fisher, Glasgow, 1 765. " I never read the Marrow, with Mr Boston's Notes, till this present time (1755) ; and I find, by not having read it, I have sustained a considerable loss. It is a most valuable book ; the doctrines it contains are the life of my soul, and the joy of my heart. Might my tongue or my pen be made instrumental to recommend and illustrate, to support and propagate such precious truths, I should bless the day wherein I was born. Mr Boston's Notes on the Marrow are, in my opinion, some of the most judi- cious and valuable that ever were penned." — Rev. James Hervey, Author of Theron and Aspasio. . Of some capital doctrines of the Marrow, the free grant of Christ to sinners as such, and the special application of the faith of the gospel, Mr Hervey also says : " These two doctrines seem to me the very quintessence of grace, and the riches of the gospel ; they are, I am certain, the sovereign consolation of my own soul, at least they are the channel and conveyance of all comfort to my heart." Vlll RECOMMENDATIONS. We are happy to understand that another edition of " Gospel Truth " is called for by the public, and will soon appear. With- out pledging ourselves for every sentiment or mode of expression which the work contains, we very cordially recommend it, as presenting a valuable statement and defence of some of the most vital doctrines of the gospel of our salvation ; and very instructive and pleasing biographical notices of eminently wise, upright, and godly men. John Mitchell, D.D. James Stark, D.D. H. Heugh, Min. Glasgow. Walter Dunlop, Min. Dumfries. Alexander Pringle, D.D. Min. Perth Henry Thompson, D.D. Min. Penritb. Donald Frazer, Min. Kennovvay. William Frazer, Min. Alloa. Samuel M'Millan, Min. Aberdeen. John Craig, Min. Avonbridge. CONTENTS. General Account of the Controversy respecting the Doc- trine of Grace in the Church of Scotland, Sketches of the Lives of those Ministers who defended the Doctrine of Grace : — 1. Rev. James Hog, .... 2. Rev. Thomas Boston, .... 3. Rev. Mr Bonar, 4. Rev. John Williamson, .... 5. Rev. Mr Kid, 6. Rev. Gabriel Wilson, .... 7. Rev. Ebenezer Erskine, 8. Rev. Ralph Erskine, .... 9. Rev. James Wardlaw, .... 10. Rev. Henry Davidson, . 11. Rev. James Bathgate, .... 12. Rev. William Hunter, .... Act of General Assembly concerning the Marrow of Modern Divinity, Representation and Petition, .... Queries put to the Representee, .... Answers to these Queries, A paper containing the authorities of many eminent divines with respect to the former Queries, Protest by Messrs Boston, Hog, Wilson, &c. Extracts from the Act of the Associate Presbytery, respecting the Doctrine of Grace, . . , Extracts from the works of the Marrow Divines : — 1. From Boston, 2. E. Erskine, ..... 3. R. Erskine, ..... 4. G. Wilson, ... Page 39 53 77 79 81 82 94 129 158 160 166 170 171 176 189 191 2.39 261 261 278 344 382 418 Appendix, ... . . . 437 &KU3, ■ En£,4 by R.Scott mWW*? H&AI6FIE Hl&glEJlJiOS PuKHshedlTy Bl- Met GOSPEL TRUTH STATED AND ILLUSTRATED. GENERAL ACCOUNT OF THE CONTROVERSY RESPECTING THE DOCTRINE OF GRACE IN THE CHURCH OF SCOTLAND. It is well known, that immediately after the Reformation, the Church of Scotland was famous for orthodoxy of doc- trine. The writings of her first Reformers, Hamilton and Knox, her Confession of Faith, and other documents, dis- play a clearness and precision truly apostolical. This doc- trinal purity continued for a considerable time, as appears from the writings of Davidson, Rollock, Adamson, Melvil, Bruce, Durham, Rutherford, Leighton,* Biuning,f Guth- rie, &c. Legal doctrine, so natural to mankind, soon invaded our church. The prelates introduced by James VI. and Charles I. were chiefly Arminians, and their sentiments were adopted * Leighton was one of the most holy and learned men in his day, first minister at Newbottle near Dalkeith, then Principal of the University of Edinburgh, and afterwards Bishop of Dumblane, and Archbishop of Glasgow. His works discover an uncommon savour of Christ and free grace , his views are strictly evangelical, and his sentiments coincide with those of the good Marrow divines. t This author, though little known, deserves much notice. He was some time Professor of Philosophy in the University of Glasgow, and was after, wards settled in the parish of Govan, where he lived but a few years. The sermous published after his death have been printed in London as well as in Scotland, and part of them have been translated into Dutch by a minister in Holland. They are written in a style quite superior to the age in which they appeared ; they discover much judgment, and are of a peculiarly evangelical strain. They have been collected in a 4to and 12mo size. There still exist several MSS. of this great man, which well deserve to see the light. A » GOSPEL TRUTH by a number of their inferior clergy. We find the Com- missions of the General Assembly in 1645 and 1650, in their causes of fasting, lamenting- over many ministers, in the following words, " Who labour not to set forth the ex- cellency of Christ in his person, offices, and the unsearch- able riches of his grace ; the new covenant, and the way of living by faith in him ; not making this the main and chief theme of their preaching, as did the apostle, 1 Cor. ii. 2 ; not preaching other things with a relation to Christ, and pressing duties in a mere legal way ; not urging them, as by the authority of God's commands, so from the love of God, and grace of the gospel ; not pointing and directing people to their furniture for them in Christ; oftentimes craving hard, but giving nothing wherewith to pay." Towards the end of the 17th century, a refined Arminianism crept into many Scottish pulpits. Even several diligent and good men were tinctured with Mr Baxter's views, who, by various dangerous notions, about justification, and other points con- nected with it, particularly in his controversial works, cor- rupted the fountain of truth, and endangered the faith of many. We have evidence of this being the case : Says Fraser of Brae, in his excellent Memoirs about 1676. " I perceived divinity was much altered from what it was, in the primitive reformers' times. When I read Knox, Tindal, Hamilton, Luther, Calvin, Bradford, &c. I thought I saw another scheme of doctrine, more agreeable to the scriptures, and to my experience, than the modern. I perceived a gos- pel spirit to be in few, and that the most part, even of minis- ters, did wofully confound the two covenants, and were of an old-covenant spirit, and little of the glory of Christ's grace and gospel did shine in their writings or preachings." Professor Halliburton, mentioning legal preaching, says, " How much of it is among us, Lord, thou knowest." — Indistinct notions of the covenants,"* says Mr James Web- * Part of a letter by the Rev Mr Rowan to Professor Simpson of Glasgow in 171 1 : " A Professor not long since, was vigorously supported by the great STATED AND ILLUSTRATED. 3 ster, " have been a plentiful source to the many errors that have corrupted the church ; a great many of the Pelagian and Arminian errors take their rise from, and are owing to, an utter ignorance of, or mistakes about them ; yea, many in our times have high pretensions to orthodoxy, yet, by their being strangers to the covenant of grace, are carried away by a legal spirit, than which there cannot be a worse temper and disposition ; for if a legal spirit run through our doctrine and worship, our exhortations, motives, and directions to duty, it will take us off from the alone foundation, Christ Jesus, and settle all upon ourselves, which makes another gospel. I am inclined to think, that one chief reason why the gospel hath so little success in our day, is the legal sermons, for we cannot expect that the warm influences and powerful opera- tions of the Spirit, will be conveyed any other way than by the hearing of faith." — " Perhaps," says Mr Ralph Erskine, " you will find us that are ministers, sometimes going off from our most gospel text that we can choose ; when we explain faith, we will tell you how many things it includes, such as the forsaking all sin, and studying universal holiness. — Many, at this day, discover their ignorance of God's me- thod of converting souls, and sanctifying sinners, by mag- nifying the maxims of morality, and supposing as if the mere preaching of moral duty was enough to make men holy ; but to reveal Christ for that end, and to harp upon this theme, they cannot think this is adapted for such a purpose." Another of the Representee remarks; "I have heard some judicious Christians say, that they have been for a long time under the ministry of some men, and yet seldom heard them insist on any other subject, but the men of this church, in his teaching- legal principles against the efforts of such as essayed to have it noticed. There are pregnant appearances that the min- isters of this church are bending towards an apostasy from her doctrine. Stu- dents for a name will take encouragement from this, and advance evil rather than good, and we may come ere long to suffer such convulsions in our doc- trine as will shake and overturn the very foundation of it, which will be worse than all the evils we have been tried with since the Reformation." a2 4 GOSPEL TRUTH pressing of some duty, and declaiming against some vice, which they indeed thought to be a legal* strain of preach- ing, not because they said any thing contrary to truth, nor because their arguments or explications were in themselves wrong, but because of their habitual neglecting of preaching either on the root and spring of vice, or the source and foun- tain of holiness, union with Christ, and many other gospel doctrines." — The Rev. Mr Hog of Carnock, in his tracts, often insists on the growing legal errors of that day. The doctrine of a conditional covenant of grace made with men, was too common with many ministers ; and those who taught, agreeably to scripture, that this covenant, in its condition, was made with Christ, and that in its exhibition, an absolute promise and grant were held out to sinful men, were brand- ed as venting new schemes in divinity. The above views were held by many, particularly some leaders in the church. A variety of evangelical ministers did what they could to stop the progress of these errors, and to maintain the doc- trine of the gospel in purity. Among these were the Rev. Messrs Fraser, Mair, and Cuthbert,f all in Culross, War- * Those who wish to have a proper view of the legal temper, and of legal doctrine, in their nature and dangerous consequences, may have excellent help in three sermons by the Rev. John Henderson, Dunbar. Thev are now inserted in the second volume of the Evangelical Preacher. i Of him Mr R. Erskine says : " Heaven form'd his mind great gospel-deeps to trace, firs mouth to sound the silver trump of grace, To speak the grandeur of the Saviour God, To blaze his righteousness divine abroad ; And 'gainst their face the flaming sword to draw, Whose legal strain affronts the royal law. He doom'd harangues that 'gainst the light offend, And gospel-grace with Pagan morals blend. That make not Christ, but self, their spring, their end. In teaching moral duties, great or small, He told, the share that should to Jesus fall, Was, like his name, the first, the last, the all. Dashing black Error down with holy ire, And fencing beauteous Truth around with walls of fire. Hence anti-evangelic schemes refined Were driven like chaff before the whirlwind." STATED AND ILLUSTRATED. 5 den of Gargunnock, Brown* of Abercorn, and all those ministers afterward called Marrow-men. In their sermons, they preached the truth clearly and evangelically : some of them, besides doing this, wrote in defence of gospel truth; as Webster of Edinburgh, who in his communion-sermons, particularly in the preface, defends the doctrine of grace. Hog of Carnock, (one of the holiest ministers in the king- dom,) who published several excellent tracts on this sub- ject. Hamilton of Airth, (afterwards of Stirling,) viewing with concern the spread of Baxterian doctrine, published a catechism on the covenants of works and grace ; and Bris- bane of Stirling, a sermon on Rom. vi. 14. " Sin shall not have dominion," &c. To discourage these illustrations of the pure gospel, the leaders of the General Assembly got an act carried, that no minister should publish in manuscript or print any book or catechism, till reviewed by a committee of the General Assembly. With a reference to the same de- sign, the Synod of Fife, on Sept. 28, 1710, enjoin all the ministers in their bounds, in their sermons to observe the form of sound words. About this time Marshall's Gos- pel Mystery of Sanctitication, and Trail's works, found their way into Scotland, and illuminated many, both ministers and private Christians, in the knowledge of the doctrines of grace. Among those Presbyteries which distinguished themselves in the defence of the gospel, was the Presbytery of Auchter- arder in Perthshire : they drew up a few propositions in favour of the truth, ill understood by many, and now oppos- ed by Professor Simpson. Among these was the following : "It is unsound to teach, that men must forsake sin, in order to come to Christ." A young man on trials for license, suspected of maintaining the Professor's Arminian errors, refused to subscribe this, and appealed to the General Assem- bly 1717. This court, by the undue influence of some leaders, * This minister was strictly evangelical. His church, at sacramental so- lemnities, was the resort of the most serious Christians around. He published a sermon on Christian fear, and another on the song of the redeemed a2 6 GOSPEL TRUTH • condemned the above proposition, as most unsound and de- testable, and treated that Presbytery with much severity. ' This was thought a plain affirming-, that we ought to forsake our sin, in saving- ourselves from the love, power, and prac- tice of it, before we come to Christ as the only Saviour, or have any interest in his new-covenant blessings. Mr Ralph Erskine refers to it, in the folio wing* words : " Some speak of forsaking' sin, in order to and before coming to Christ, but never will you forsake sin evangelically till once Christ come to you, and you come to him ; when Christ comes un- to the temple, he drives out all the buyers and sellers; there- fore let him in and he will make the house clean. His com- ing is like the coming of the light ; as the light comes into the house, the darkness goes out ; even so as the Sun of Righteousness shines into the soul, the shadows of sin and darkness evanish." The celebrated 'Mr Thomas Boston was present at this Assembly, and remonstrated against the above decision. Mr Hog of Carnock wrote a tract, explaining and defending the above truth. In order more fully to illustrate the doctrine of grace, partially condemned by the Assembly in their act, with respect to the Auchterarder proposition, he, at the desire of several judicious ministers and others, republished the first part of the Marrow of Modern Divinity, with a preface recommending it. This treatise had been first published in London, about 1646, had undergone ten editions, and was recommended by the Rev. Mess. Burroughs, Strong, and Caryle, all eminent divines, and members of the Assembly at Westminster. The book was not generally known in Scotland ; yet, to use the language of the Representers, " being a book remark- able for setting the difference between the law and the gospel in a clear light, and for directing to the true way of obtaining gospel holiness, it had commended itself to many judicious ministers and Christians in this church." So highly was it prized here, that it had been several times transcribed in writing during our last persecution; particu- STATED AND ILLUSTRATED. 7 larly, the Rev. Mr Fraser, of Brae, had seen it, and owns it had given him much insight into the gospel. The Rev. Mr Osburn, Professor of Divinity at Aberdeen, used to recom- mend it, with some other books, to his students, as proper to fix them in true notions of the fundamental truths of the gospel. Mr Boston also acknowledges, that it was emi- nently blessed to him, in the early days of his ministry * Upon the re-publication of the Marrow, which was largely circulated, there was a mighty stir made about it in Fife, where Mr Hog, and several other clear gospel-preachers, resided. This was, however, chiefly among some legal preachers in that province. Upon this, the recommender of the Marrow found himself obliged to publish two pamphlets ; the one, a Vindication of the Doctrine of Grace, from the charge of licentiousness ; the other, an Explication of the passages excepted against in the Marrow ; both which were published early in the year 1719. In April that year, Principal Haddow, of St Andrews, in his sermon before the Synod of Fife, attacked Marshall's Treatise on Sanctification, and especially the Marrow of Modern Divinity, part 1. This sermon was printed at the desire of the Synod, under the title of the " Record of God, and the Duty of Faith required therein," on 1 John v. 11, 12. He also soon after published, what he calls, "the Antinomianism of the Marrow detected." Some of the Representers, in favour of the Marrow, gravely answered both these productions ; but his unworthy conduct, in his treatment of the Marrow and its friends, was chiefly laid open by a friend to their doctrine, though none of them- selves, in a pamphlet, entitled, " The Political Disputant." The General Assembly, 1719, instruct their Commission to inquire into the publishing books and pamphlets, tending to the spread of the condemned proposition from the Presby- • It has been useful to many since, among others, to the celebrated George Whitefield. Mr R. Erskine says in a letter to him," I am glad the Marrow of Modern Divinity has been helpful to you ; so it has been to many. I hope that and Boston's works, which you have perused, will contribute to give you the 8arue view of the gospel with all evangelical divines." 8 GOSPEL TRUTH tery of Auchterarder. In consequence of this, the Com- mission of that Assembly appointed a committee of their number, (the leading members being the same who had an active hand in condemning that Presbytery,) to take under their cognizance the Marrow of Modern Divinity, as a book of the above description, and bring in an overture about it to the General Assembly, 1720. Before part of this committee, which met at Edinburgh, were called to answer for them- selves, Messrs James Hog, Carnock; Alexander Hamil- ton, Airth ; James Brisbane, of Stirling ; John Warden, Gargunnock ; all eminent preachers of the gospel. These were examined severally and apart by the committee. Next year, 1720, they laid the affair of the Marrow before the General Assembly. This venerable Court was imposed on by their committee, and rashly condemned the book. To use the words of an able defender of the Marrow, though none of the twelve : " If the affair, as it lay before the Assembly, be duly reflect- ed on, there will be very little found in their conduct, which even their most rigid enemies could find fault with, unless perhaps too much haste ; and even that may justly plead an excuse, the matter being so dressed up to them, that it would have argued a strong indifferency, even in the most momen- tous points of our holy religion, so much as to deliberate whether the passages before them were to be condemned or not, when such desperate positions were laid before the Assembly ; such as, universal atonement and pardon ; holiness not necessary to salvation ; the believer not under the law as a rule of life ; rewards and punishments no motives of obedience ; no faith where there is not a subjective assurance ; six famous Antinomian positions defended; with I know not how many rough expressions, without any thing to smoothe or qualify them, and mention of a great many more still behind, as bad as the others; and all this represented by such a committee as that for purity of doctrine, it was no wonder, if every one was ready to condemn, what no Christian ears could hear 4 STATED AND ILLUSTRATED. 9 without horror. But there was another thing which I am afraid contributed not a little to this decision. There was about this time a report, by whom raised, or on what views, continues yet a secret, of a new scheme of divinity then a forming-, and which, as it was then said, should very soon see the light, consisting mainly, if not only, of refinements upon the Antinomian scheme. This was conveyed from hand to hand, with the air of a very important secret ; nor was it any wonder, if the confidence with which this was advanced, together with the novelty of the theory, and the concurrence of some circumstances too well known in this church, should have made considerable impression on men's minds. And when Principal Haddow's sermon came to be published, and along with it that mass of absurdities which he had thrown at the end of it, it met with absolute credit with many, and perhaps does so still, that this was an ab- stract of that same new scheme, and the real opinion of these men who set up for the Marrow, however they may see meet to cover the matter, and dissemble it before the world. After all this, and much more which might be said on this head, it need not seem astonishing to any, that upon these, and such other considerations as might at that time occur to particular members, men actuated by a firm zeal for God and his truth, should have been induced to go into that act."* Under these impressions, the Assembly, taking advantage of some strong expressions of Luther, and other old divines, did, in a summary way, condemn the first part of the Mar- row of Modern Divinity. In the fifth act of that Assembly,,. all the ministers" of the church are strictly prohibited and discharged, either by printing, writing, or preaching, to re- commend the Marrow, or in discourse to say any thing in favour of it, but are enjoined and required to warn and exhort their people, in whose hand the said book is, or may come, not to read or use the same, and that Presbyteries should • Sober Inquiry, &c c 10 GOSPEL TRUTH see that this be exactly regarded. They prosecuted the same design of darkening the glorious gospel, by the eighth act of this Assembly, enjoining the preaching of catechetical doctrine, with directions thereanent. These acts, the op- posers of the Marrow, by themselves or their agents, put in execution with uncommon severity. In this hasty attack, the Assembly too plainly condemned the offering of Christ as a Saviour to all men, or to men as sinners, in virtue of the Father's gift, the appropriation and assurance of faith, and the maintaining that believers are fully delivered from the commanding and condemning power of the law as a cove- nant of works. They too plainly asserted our holiness to be a federal or conditional means of our obtaining everlasting life ; and that slavish fear of everlasting misery, and legal hope of future blessedness, ought to influence the saints in their study of gospel-holiness. These almost entirely scrip- tural expressions, That believers are not under the law, and do not commit sin ; that the Lord sees no sin in them, and cannot be angry with them ; — they declared to be Anti- nomian paradoxes. The distinctions of the moral law into the form of a covenant, and of a rule of duty, used in order to explain these expressions, they utterly condemned. These things, carefully considered, will appear to judi- cious Christians not metaphysical niceties, or problematical truths, but a plain deviation from the truths of the gospel. This will be best seen, by a contrast of the views of both sides, the Assembly and the representers. (See Appendix.^ The great forwardness and speed the Assembly used in con- demning the above truths, fixed a jealousy in many serious Christians, that the prevailing part of them and their Com- mission strongly inclined to Neononrianism, or turning the gospel into a new law, wherein sincere obedience, in a great measure, superseded the righteousness of Christ. It was thought strange, that a dead man should get harsher treat- ment than a living man (viz. Professor Simpson) had «>ot. The best constructions were put upon the expressions of the STATED AND ILLUSTRATED. 11 latter, but the worst on those of the former. It was also matter of astonishment to many, that the author should be decried as an Antinomian, when in the plainest terms he asserts, That believers are under the law as a rule; and when he had written a whole treatise, the second part of the Marrow* to establish the sacred authority of the moral law. After the condemnation of the Marrow, several minis- ters, according- to appointment, warned their people against having- any thing to do with the Marrow, in which the As- sembly had found so many errors. This had quite an oppo- site effect to what the Assembly designed ; instead of hin- dering, it excited many to seek after the book, and read it ; the most of whom were fully satisfied, that the condemned book was judicious, evangelical, and useful. Many pious ministers scrupled at expressions in the Marrow, but the most violent in the controversy against it, were Principal Haddow, and Rev. A. Anderson, St Andrew's ; Professors Dunlop and Hamilton, Messrs Craig, Flint, Smith, M'Laren, Edinburgh ; the Rev. Messrs Linning, Cameron, Ramsay, Goldie, Colden, &c. from other Presbyteries ;* with almost all Mr Simpson's friends. Several ministers who opposed the Marrow, were probably intimidated and prejudiced • Scriptural purity of doctrine must always be maintained, whoever should deviate from it; but we with pleasure do justice to the characters of several violent Anti-marrow men. Mr M'Laren's ministry at Kippen, Carstairs, and Edinburgh, met with much acceptance among judicious Christians, and he was eminently holy in his practice. Mr Flint was a good and learned man j he and Mr M'Laren, both in judicatories and from the press, ably and zealously maintained the truth against Simpson's errors. Professor Hamilton was au able divine : To use Mr Boston's words, " He several years after the contro- versy ingenuously declared to me his satisfaction with what we called the deed of gift, and his conviction that the gospel could not be preached without it ; and that of his own accord." Of another of these ministers he says, " 1 had a par- ticular regard for Mr John Goldie, a grave and learned man, upon the account of his candour and ingenuity, though joined with principles very contrary to mine." — Professor Dunlop is known for his able defence of Confessions of Faith. Mr Craig's good sense and piety are apparent in his sermons and poems on the spiritual life. Mr Colden (the friend of Boston's youth) was a holy and useful minister ; and Principal Haddow left in his closet, papers discovering the exercise of a truly pious mind, among others, a solemn personal covenant. 12 GOSPEL TRUTH by the authority of the church, and of great and good men, who appeared against it. Others, from their dark and limited views of the doctrine of grace, were afraid lest the interests of holiness should be injured ; several good men too in the church of Scotland, whose views of the doctrine of grace were limited and confused, were also at a loss about this, among others Mr Boston's intimate friend Mr Colden, Oxnom. " a godly minister," Mr Colden, one of my assistants at the sacrament m 1715, as I was convoying him and the rest away on the Tuesday after, moved me to write practi- cally on the doctrine of justification, the which I had some years after frequent occasions of calling to mind, when he proved thereafter a too keen party man against the doctrine of the Marrow and the defenders thereof.* During the time of the agitation on the Marrow contro- versy in 1724-, Mr Boston preached a sermon on the above doctrine, from Philip, ii. 7 ; " Who took upon him the form of a servant." On this subject he, with his usual abilities, shows at considerable length the practical tendency of the doctrine. Others were alienated from the representers, by their clear evangelical views, or their great acceptance among the people ; and others were plainly Neonomians or Arminians. Some cannot endure to hear any thing spoken against self- righteousness, (says Mr Ralph Erskine,) as if no person was in danger of being ruined thereby, (whereas this is a great part of the strong man's armour whereby he keeps possession of souls,) and as if they were all Antinomians and new schemers, that preach up the righteousness of Christ as the alone sure foundation of the spiritual temple, in opposition to that natural and damnable self-righteousness. Upon the passing of the above act, many eminent ministers and Christians were much grieved. " A godly and learned divine," says Mr Gabriel Wilson, " who had no manner of concern in the late edition of the Marrow, nor in the last • Boston's Memoirs. STATED AND ILLUSTRATED. 13 Assembly that condemned the book, having1 in a letter touch- ed on that point, adds, ' I would not for ten thousand worlds have been a Yea in the passing of that act.' " Among others, Mr Boston* and his two friends, Messrs Wilson and Davidson, being much concerned, brought it before the Presbytery, (of Selkirk,) to be considered ; (others did the same before theirs, particularly some ministers in Fife ;) by the Presby- tery of Selkirk it was laid before the Synod of Merse and Teviotdale. Instead of getting this Synod to seek redress, the good men were borne down. As Mr Boston and his two friends were returning from the Synod, Mr Wilson moved, that a letter should be written by them to Mr James Hog, the original recomraender of the Marrow, showing what had passed in their Synod as to that affair, and their readiness to concur with others in seeking redress therein from the Assembly itself. At their desire Mr Boston wrote the letter; after some time Mr R. Erskine answered, and then Mr Hog himself, intimating their readiness, and that of several other ministers, to concur. In pursuance of these motions, there was sent from the brethren in Fife, viz. Messrs Hog, E. and R. Erskine, Bathgate, and Wardlaw, a draught of a represen- tation to the General Assembly; with which the brethren in the south not being fully satisfied, Mr Boston drew up another, which was conveyed to the brethren in Fife, and a meeting was appointed to be held in Edinburgh, in the house of Mr William Wardrop, apothecary, a public-spirited Christian in these times. Here the following ministers con- vened : The Rev. John Kid, Queensferry ; E. Erskine, Port- moak ; R. Erskine, and James Wardlaw, Dunfermline ; William Wilson of Perth ; James Bathgate, Orwell ; Thomas * Mr Boston expresses his concern in the following words : " In the know- ledge and application of the two covenants of works and grace, the work of our salvation lies ; the first covenant showing us our lost state, and the second holding forth the remedy in Jesus Christ, the two things I have always thought it necessary chiefly to inculcate. In our declining days, the nature of both these covenants is much perverted by some, and still like to be more ; the mys- tery of Christ is like to go out of sight with many, and the lifeless image of morality is coming into its room." B 14 GOSPEL TRUTH Boston, Ettrick ; Henry Davidson, Galashiels ; and Gabriel Wilson, Maxton. These ministers knew well the extremes of legal and An- tinomian doctrine, and wished to walk in the scriptural medium. They knew the truth as in Jesus, were much ad- dicted to peace, and averse to controversy. Their public papers bear evident marks of much care, attention, and mod- eration ; at the same time, viewing the truths condemned as entering1 into the vitals of gospel-doctrine and practice, they contended earnestly for the faith once delivered unto the saints. In the name of his representing brethren, Mr R. Erskine says, " We are so far from being ashamed or afraid to preach these truths, however opposed by some, that we look upon them as a most sacred treasure, worthy to be contended for, were it even unto blood." These ministers had long been highly esteemed, respected, and loved by their congregations, and others who heard them ; but they were men who did not court public notice, and but for their cir- cumstances, might likely have lived in quiet usefulness, and died in a great measure unknown to the world. The severe and unconstitutional measures of the leaders of the church dragged them into public view, engaged them in a still closer study of the points in question, and thus at once fitted them for, and laid them under the necessity of making this public appearance, which induced the more thinking part of the re- ligious world, justly, to account them the soundest theolo- gians, and the truest ecclesiastical patriots of their times. At the same time, this noble stand which these good men made in defence of the condemned doctrines, was to the great benefit of precious souls, when the whole church was in danger of being overflowed with legal doctrine.* * The fatal influence of legal doctrine, in the case of a distressed sinner, is thus described in the words of one of the representers, or their friends : " Alas ! I thought I was in the way to heaven, for my minister preached up to me obe- dience to the commands of God. He explained them, and pressed me with great earnestness to obey them. He told me the evil of sin, and that I must forsake my sins in order to my obtaining pardon ; that I, a poor sinner, must STATED AND ILLUSTRATED. IS Their first meeting- was spent in prayer, " and the Lord was with us," says Mr Boston. They next went through the" act of Assembly in order, showing- what was stumbling to them, and conversing upon it; then it was agreed, that there should be a representation to the Assembly with respect to it ; and the putting this into proper form was committed to Mr Ebenezer Erskine, with whom Mr Boston's draught was lodged ; and the revising of all was committed to the brethren in Fife. Another meeting was appointed in the same place, in the end of March. At this time they again met. Mr E. Erskine, and Mr Wilson of Perth, were ab- not so much as look up for mercy, till I have attained such a degree of refor. mation. I must have this to say to God before I can expect pardon from him. Alas ! I thought, by his way of teaching me, that I had no more to do, upon hearing the precepts of a holy life, but to fall a-doing. I never thought of being utterly unable, but struggled the best way I could ; and wherein I came short, I gathered from his doctrine that Christ would not lay that to my charge ; and so I went on in the round of duties. I was reckoned a godly man by my min- ister and others, but, alas ! I have been miserably deluded, for I find it was not my minister'3 way to inculcate original sin, and to insist on the dreadful corruption and enmity of man's nature. Anything suggested that way" was so overly done, that it was little noticed. The constant cry was duties and reformation in order to obtain pardon ; and woe is me, poor deluded wretch that I have been, I thought, when I had performed such duties, and reformed my life so and so, as my minister pressed me to do, what should more ? I would certainly obtain pardon of my sins. Alas ! he did not tell me, at least he did not inculcate it as the strain of his doctrine, that the soul must be changed by a work of sovereign grace before the life can be reformed; that the tree must be made good before it can bringforth good fruit ; that one must be united to Christ by faith, before he can perform one duty aright ; that the gospel call is to the worst of sinners, to come to Christ immediately, without any previous qualifications, and to cry to him both for mercy, pardon, and fcanctificatioa Indeed, I learned little from him of the use of Christ as to the point of his giving and maintaining spiritual life, little of the necessity of his imputed righteousness, and but very confused notions of the doctrine of faith in Christ, and of the life of faith. My leaning to my reformation and good deeds has ruined me, for though my minister did not expressly bid me lean to these, yet the strain of his doctrine led me to that way of thinking. Alas! I have put them in the room of Christ ; I see now that there was no other way of obtaining pardon of sin, but as a free gift ; that Christ's righteousness, whereby it is obtained, is freely imputed to the poor sinner, who by grace is enjoined to believe in him ; but, alas ! I never thought of this way of religion, so I perish in my iniquity for ever." b2 16 GOSPEL, TRUTH sent. Mr Sethrura* of Gladsmuir, (by Haddington,) was present, besides those formerly mentioned. Mr Hog's ab- sence was thought expedient, because of his particular in- terest, he having prefaced the Marrow. These good men, at this meeting, were much discouraged, as the Rev. Messrs Hamilton of Airth, Muir and Brisbane of Stirling, and Warden of Gargunnock, (all noted preachers of the doctrine of grace,) though invited, came not up. The brethren, how- ever, who met, thought that, from regard to the honour of the Redeemer and his truth, they should go on. The draught originally drawn up by Mr Boston, after several additions and alterations, was signed by all those present, and the next meeting was appointed to be the night before the Assembly, May, 1721, and it was designed for prayer. At this time they again met in the same house ; Mr James Hog then ap- peared. The representation being transcribed, was signed by the twelve brethren ; viz. the Rev. James Hog, Thomas Boston, John Bonnar, James Kid, Gabriel Wilson, Ebenezer Erskine, Ralph Erskine, James Wardlaw, James Bathgate, Henry Davidson, William Hunter, John Williamson. This last minister made his first appearance among the represent- ee, at the signing of the last draught, but was afterwards very useful among them. In this representation, they with all humility lay before the Assembly, what was stumbling in that act concerning the Marrow, and desire its repeal ; also that they would provide such remedy as may remove the offence in certain clauses in the 8th act of said Assem- bly, as to preaching catechetical doctrine. This representation they gave in to the committee of bills, on Tuesday the first day of the Assembly's meeting. On the Wednesday, they expected their representation to have come before the General Assembly, but the Court being dis- • Mr Sethrum, a man eminent for clear views of the gospel, and holiness of practice. He usually employed only true gospel preachers at his communions, where multitudes of lively Christians attended. He was long remembered in East Lothian with the warmest regard. STATED AND ILLUSTRATED, 17 Brlved on account of the indisposition of the King's Com- missioner, they referred the representation to the com- mission, without reading- it. The Assembly gave the follow- ing orders to the commission, that they inquire into the publishing and spreading of books and pamphlets tending to- ward the promoting a scheme of opinions inconsistent with our Confession of Faith, (referring to the Auchterarder pro- position, and the doctrines of unconditional salvation then spreading,) and that the recommenders of such books or pamphlets, or the errors therein contained, whether by word or print, be called before them to answer for such recom- mendations; and the said commission is hereby empowered to receive any references, particularly to take under consid- eration the Representation presented to this Assembly by Mr James Hog and others, about the book entitled, The Marrow of Modern Divinity, and to call the subscribers of that representation before them or their committees, and ripen and prepare those matters concerning doctrine for the next Assembly, but not to give a final decision thereon. On Thursday they were called before the commission, when they presented their petition. They declared, if they, or the Assembly, inclined to appoint any of their number to con- verse with them, they would not decline it. They did not indeed ask a conference, because they did not in the least dis- trust their cause. In the meantime, being men of peace, while their petition was lying before the committee of bills, they had a conference with several ministers in opposition to the Marrow, but without effect. One of the representors remarks on this, " We found a resolution to support and vindicate that act of Assembly, though truth should fall in our streets. On the other hand, we were resolved it should not fall for want of a testimony from us, though we should hazard our worldly all for it." In the commission, there were several speeches on both sides, and the representers being removed, the commission appointed a new coiuinittee to consider the affair, to meet on Friday. The representers b 3 18 GOSPEL TRUTH were then again called before them, but that committee had difficulty in agreeing to their own management. On the Tuesday next week, they were again before them, and on the Wednesday before the commission, at which time they were warned to attend the commission in August, and a sub-com- mittee the day before this meeting. In August they waited on three days, and were never but once called before the committee. On the Thursday they were called before the commission, to tell them they had prepared an overture about their affair, to be transmitted to the Assembly, and they were appointed to wait on the commission in November. At this meeting they attended, and the overture was concluded against them without their being heard, though several worthy ministers present, members of the commission, were earnest for this, and thought to have obtained it ; yet, notwithstand- ing the reasonableness of the thing, the overture was not read to the representers, nor the design imparted to them, in this stage of the business. One of the representers has the following candid hints on this subject : " If the controversy could, by the good hand of the Lord upon us, be managed with Christian charity, brotherly-kindness, meekness, and mutual condescension, so far as they may be consistent with truth and duty, with due temper of spirit, and a Christian and becoming moderation, and mortification of all immoderate passions, and yet an allowable zeal for the cause of truth ; if all the members of the church -judicatories, before whom this matter may be canvassed, would be no more under the impression of the necessity of supporting the credit of the church, now that the act is passed, than, upon a serious review, they would judge it reasonable to go into it, in the terms in which it stands, if it were to be done ; if the representers would, with a becoming deference to church-judicatories, and with due temper, propose and plead their reasons against it ; if all un- charitable reflections, and bitter invectives, were upon all hands guarded against, and every thing taken by the best STATED AND ILLUSTRATED. 19 handle; if, I say, these things could be attained, there would be hope in our Israel concerning this thing. But if matters should be carried to the greatest height; yet I rejoice that, even in that event, the sincere design of the representers will not be quite lost ; the testimony given to truth hereby will at least weaken the authority and credit of that act. It may be expected, these debates may put private Christians to a more sincere and diligent examination of the grounds of their faith, and of the doctrines taught them; and who knows but the accurate study of these matters, may at length bring the ministry of Scotland to give a testimony for truth, by repealing that act ? If God pour out his Spirit, and bless the few who did or may stand up for that cause, with much light and life, and holy courage and resolution, in the strength of their great Lord and Master, the truth may pre- vail, in spite of all her opposers. To conclude, I hope God shall be glorified, the church edified, truth established and confirmed, lovers of our Lord Jesus refreshed, and enemies disappointed, by the issue of this controversy." After the above treatment, the representers were told by the commission, that they were to answer certain queries* to be given them. This appeared rather strange to the re- presenters, as, by the above overture, they at last understood the commission had made determinations upon the several heads of their representation, which no answer of theirs could warrant them to alter. They all apprehend, that putting queries to them in this manner was an uncommon and undue method of procedure, calculated to ensnare them, and widen differences between them and church courts. Under these impressions, they did not look on themselves as obliged to answer them ; yet, for the sake of truth, and to take off any shadow of suspicion, though never so ground- less, being also neither afraid nor ashamed to bring to light * It was happy for the church of Christ, the commission made this blunder, ;>•> it occasioned the answers to the queries, one of the most luminous pieces of theology in latter times. 20 GOSPEL TRUTH their sentiments in dispute, they, after consulting together, agreed to receive them with a protest. In March 1722, they appeared again before the commission, and gave intheir answers to the queries. They also declare their adherence to their former representation, and so much the more, as they observed the sad fruits and bad improvement made of the Assembly's deed therein complained of, several preachers more openly preaching legal doctrine. These excellent answers* appear never to have been read by the Assembly, but quashed in the commission. Had they been brought forward, they would doubtless have satisfied some good men, and silenced others. Remarks on the answers, drawn up by a minister, were given to the representers, and also pub- lished, to quell the general clamour in the church. In May, they appeared before the General Assembly, where the affair was at last brought to an end by their act, May 21, 1722. That court, perhaps influenced by the clear answers to their queries, and by the wide-spread detestation of their act 1720, reconsidered the same, and made a large act, explaining and confirming the former, and refusing to repeal it. This was less gross and erroneous than the former j at the same time, it is expressly declared to be a confirmation of it, and it maintains the following positions ; which are unsound doctrine. 1. That in the gospel, pro- perly so called, there are new precepts, as particularly faith and repentance, that were never commanded nor required in the moral law, either directly, or by necessary consequence. 2. That the law believers are under, requires good works, as a federal or conditional mean of, and as having a causalty in order to the obtaining of glory, and yet gives no federal right to it. 3. That the law, as to the believer, is really neither • These, containing a most masterly and accurate exhibition of truth, and of the leading truths of the gospel, were published at Edinburgh, a little after they were given in, and several times since at Aberdeen, Glasgow, and lately at Leith ; and lately they are appended to Mr Collie's edition of the Marrow, both parts. They are much prized by the lover . of evangelical truth, among others by the celebrated Mr James Hervey. STATED AND ILLUSTRATED. 21 divested of its promise of life, nor threatening- of death. 4. That the believer ought to be moved to obedience by the hopes of enjoying heaven, or any good, temporal or eternal, by his obedience as a federal conditional mean and cause thereof. The first and third of these positions are clearly explained in the answers to the queries. To the second and fourth, Ave only oppose the words of Mr R. Erskine: " This way of speaking of means and holiness, with respect to the obtaining of salvation, is without warrant in the Holy Scriptures, dissonant from the doctrinal standards of our own and other reformed churches, and from the chosen and deliberate speeches of reformed divines on these heads, and such as may be easily improved as a vehicle for conveying corrupt sentiments anent the influence of works upon salva- tion. Means of grace, according to the gospel, are connect- ed with the end, viz. salvation ; not as they are proper and federal conditions, nor as they are any way causes of it, but as they are the ordinances of God, which he blesses accord- ing to his good pleasure ; and all in a way of sovereign grace, reigning through the righteousness of Christ unto eternal life." They also, in this act, strictly prohibit and discharge all the ministers of this church, to use by writing, printing, preaching, catechising, or otherwise teaching, either publicly or privately, the positions condemned, or what may be equivalent to them, or of like tendency, under pain of the censures of the church, conform to the merit of their offence ; and do ordain the several presbyteries, synods, and commis- sions, of the General Assemblies of this church, to take par- ticular care that the premises be punctually observed by all ministers and members of this church; and more especially the presbyteries and synods within whose bounds any of the brethren reside who signed the representation : And because of the injurious reflections contained in their representation, the Assembly do appoint their moderator, in their name, to rebuke and admonish them; and though their offence de- serves a much higher censure, yet the Assembly forbears it, *2'2 GOSPEL TRUTH in hopes that the great lenity used towards them, shall en- gage them to a more dutiful behaviour in time coming. The rebuke and admonition were given accordingly. These, as Mr Boston says, the representee received with all gravity, as an ornament in the cause of truth. A protest against this deed, subscribed by them all, was then given in by the hand of Mr Kid, (a man of singular boldness,) and instruments taken in due form; but the Assembly would not read it, nor record it, and quickly closed the sederunt. Probably their trouble from church-courts had been more extensive ; but a flagrant report of Mr Simpson's heresies spread abroad, and filled the hands of the managers with other business.* The ministers engaged in this controversy in favour of the doctrine of grace, discover no improper obstinacy ; they reckoned their cause eminently important for the glory of God, and the good of men, the same which the famous re- formers, Luther, Hamilton, Calvin, &c. prosecuted, the same for which the well-known evangelical Trail, with others, contended in 1692, and the elegant and judicious Witsius, in his Irenica Animadversiones.f Without viewing them in the same light, as the good Marrow-men did, the doctrines of grace are involved in darkness and confusion, and Arminianism comes in of course. When the contro- versy was finished, many of the ruling clergy, perhaps fond of avoiding every appearance of approach to the Marrow doctrine, turned more legal in their views than ever. This induced many serious Christians, who had been formerly not a little disgusted by their swearing the abjuration-oath, to leave them, and hear the Representee and their friends. At the same time, one of the twelve adds, " He was heartily glad to hear, from some judicious Christians, that at this * " In the Church of Scotland, the groundless outcry and noise of novelties In doctrine, and dangerous Aniinotnianism, is in the righteous providence of God like to be drowned with a more hideous noise of damnable Arianisin." R. Erskine on Mat. xxviii. 18. + A faithful translation of this excellent piece, by the Rev. Mr Bell, is lately published, to which is appended by him, many judicious notes. STATED AND ILLUSTRATED. 23 period, several ministers preached more in an evangelical strain than formerly they were wont to do." While the controversy was in agitation, several publications appeared on both sides; besides these already mentioned, the Anti- Marrow-men published " The Snake in the Grass," and its defence ; " The Observer ;" " The Friendly Advice ;" " Re- marks on the Answers to the Queries ;" " An Essay on Legal and Gospel Preaching." Professor Dunlop also pub- lished " Strictures on the Marrow Doctrine," in his account of Rev. W. Guthrie, of Fen wick, and in his preface to his Collection of Confessions. These were distinguished for too much severity, and approaches to levity. — The representee and their friends also published various tracts : " The Sober Inquiry," (a most judicious treatise;) "The Controversy concerning the Marrow of Modern Divinity considered, in various Dialogues ;" " Scope and Substance of the Marrow of Modern Divinity, wherein several passages excepted against, are explained and defended ;" " Review of the Essay on Legal and Gospel Preaching ;" " Letter to a ruling Elder of the Church, with respect to Doctrine ;" " Queries to the Friendly Observer." Some years after this, a motion was made, that Messrs Boston, Davidson, and Wilson, should write an explication of the Shorter Catechism, for the pre- servation of the doctrine of grace. Mr Boston wrote the part assigned him, which was published in 1755. Several ministers, grieved at the prevalence of legal doctrine, with much struggling for several years, got an excellent act respecting gospel doctrine formed and carried, about the year 1736.* The Associate Synod prosecuted the same in their larger ex- plication of the Shorter Catechism, by Messrs E. and R. Erskine and others. These good men, for their conscientious adherence to gospel truth, suffered much reproach ; unwarranted mean- ings and interpretations of their views, particularly about * See this in the Appendix. 24 GOSPEL TRUTH faith and holiness, were forced upon them; their views though the usual form of sound words, were taxed as wild and Antinomian; they were accused as those who had no pity on doubting believers, on account of their doctrine of the assurance of faith, as enemies to the law and holiness, and friends of licentiousness, (for maintaining1, we must be dead to the law as a covenant, that we may live' unto God ;) that they introduced new schemes of divinity into the church, did not own the Confession of Faith and Catechisms, in the genuine sense of the words. They were called a body of ministers, who set up themselves above others, and studied only to commend themselves, to the disparagement of all others, as if none but they were gospel-ministers; they were said to poison people, and lead them to eternal perdition by their erroneous doctrine.* A minister of good abilities wrote, with common consent of the leading clergy, An Essay on Legal and Gospel Preaching, in which he exhibits the re- presenters, as " opposing morality because of its being an* enemy to their lusts ; that they are not for the severity of Christian morals, but would have them struck out of the scheme of their religion, and some airy notions placed in their room, that will give men hopes of heaven, when they come not the length even of honest heathens ; that they distinguish away our morals, and slacken our obligation to a strict and rigid observance of all the several parts and branches of our duty ; that they dash the second table of the law to pieces, to raise the first on the ruins of the second ; and that the representers, and others like-minded, plainly in- sinuate, that preaching the duties of the moral law is legal preaching, and that urging faith and repentance were so. In Synod sermons, their sentiments were much misrepresent- ed, and themselves abused, particularly before the synods of • They were al?o accused of Arminiauism, for maintaining the entire free- dom of the gift of Christ to sinners in the gospel, as if this involved universal redemption, or that Christ died for all. STATED AND ILLUSTRATED. 25 Merse and Teviotdale, Angus, and Aberdeen.* These allega- tions were in their own nature, and by the authority of some eminent ministers, calculated utterly to ruin the credit of the Marrow-men. In the meantime, they declare solemnly, " they adventured in this controversy under the conduct of the faithful and true Witness, who hath promised the Spirit of truth to lead his people into all truth." Under his in- fluence, they never rendered railing for railing, or studied to mar the success of the ministry of their opponents, many o. whom they reckoned great and good men. They behaved towards the church-courts (who maltreated them) with much decorum ; they wished to bear the reproaches cast on them calmly, for the name of Christ ; and though their re- putation should for ever sink in the world, under a load of reproach cast on them, they reckoned this a small sacrifice for the precious truths of the gospel condemned ; yea, they reckoned these reproaches their ornament and treasure. The following hints are given on this head by three of the representers. " We became strangers to our brethren, and as aliens, and saw that our mothers had born us men of con- tention."-)- Many put in their own works, their repentance, holiness, and obedience, between free grace and them ; and if one shall tell sinners, here you are to do or work nothing for life and salvation, but only receive the free grace gift of life and salvation from Christ by faith ; though withal we tell them that repentance, holiness, obedience and good works are inseparable attendants of faith, they cry out error, Antino- • The representers were not the only gospel ministers of this age who suf- fered obloquy and reproach, on account of their accurate views of the doctrine of grace. Rev. Mr William Wilson of Perth, one of the most eminent min- isters of that time, met with this on the same account. He was addressed by some gentlemen in Perth, in an unsubscribed letter, which they dispersed through the country. In it they declare his doctrine was airy speculations concerning faith, mere phantasms in religion, which are no where to be found but in scholastical divinity, or in the brains of a hot-headed enthusiast ; and that his way of preaching is an engine to drive all rational preaching, yea morality, out of the world. f Boston's Memoirs. C 26 GOSPEL TRUTH mianism, licentious doctrine, yet it is the doctrine of the gos- pel, Titus 3, 5.* It is a day (1723) wherein the friends of Christ are openly bantered and lampooned, and gazed upon as signs and wonders, and wherein many sacred truths are publicly defamed and ridiculed. The glorious gospel is brought under much contempt, and gospel-preaching mark- ed out with notes of ignominy and calumny, whereby God is dishonoured, Christ is despised, the Spirit grieved, the gospel is slighted, and the edification of souls marred. Some pretend a great love to the precepts of the law, but for the doctrine of the gospel, and free justification without the works of the law, they suspect that as Antinomian stuff, opposite to the law ; they will mock at Christ's messengers when they preach the doctrine of grace. Some, indeed, are at this time reproached as enemies to peace in the church ; but the matter is, peace must not be studied separately from righteousness, nor mercy separately from truth ; for mercy and peace, without truth and righteousness, is a cruel con- spiracy against God and man. Now, certain things have passed concerning the truths of God, and the righteousness of Christ, in our day ; and this truth and righteousness, being the great ministerial trust, some choosed rather to be re- proached by the world, than be challenged by God and their own conscience, as betrayers of the truth ."-j- — " I desire to be very easy, and in patience to possess my soul, under clouds of calumny that have been cast up, in order to sully the character of those who lately joined in a representation against the act of Assembly, 1720, condemning the Marrow of Modern Divinity. We have good ground to say, we will wait for the Lord, till he plead our cause, and execute judg- ment for us ; for he will bring us to the light, and we shall behold his righteousness.''^ As to all the above heads of reproach, the Marrow-men could bid a bold defiance ; they constantly and openly maintained, it was absolutely necessary, * Boston on the coven nnt of works. { R. Ers-kine's Sermons. 1 E. Erskine, preface to sermons. STATED AND ILLUSTRATED. 27 and every way expedient, to preach all the duties which the moral law required, and they urged them on their people to the utmost of their power. It was never the preaching these they complained of, but the way and manner of preaching them, the superficial * touching of duties, the urging them as any branch of our righteousness for justification, or while due cautions are not used to guard against making that per- verse use of them, or while they are pressed upon men in a natural state, in absolute terms, with many directions, with- out making known to them the necessity of union to Jesus, and a change of state, without which they could do no good thing. The representers thought highly of good works, but viewed them as only done by receiving the Lord Jesus, and walking in him.-f- These good men fully apprehended that a believing application of the promises to one's self is abso- lutely necessary in order to gospel obedience ; that the more of this application there is, the more evangelical and perfect will holiness be ; and that where none of this is, there may be some morality or legal obedience, but no gospel holiness. Under these scriptural views of holiness, none in the church in their day were more eminent patrons of holiness than the representers. The following lines by a respectable representer shows their plan of preaching duty. " The Spirit and the scripture both agree, Jointly (says Christ,) to testify of me : The preacher, then, will from his text decline, That scorns to harmonize with this design. * " I had an occasional encounter with Mr John Gowdie (a strenuous op- poser of the Marrow) before our Presbytery, who happening to tell us of his preaching catechetical doctrine, showed that he had cursorily gone over the ten commandments, as judging that best for the case of the people. I found myself obliged to declare before them all, that I was quite of another mind, the fullest unfolding of the holy commandments being necessary to discover the need of Christ both to saint and sinner. But I have always observed nar- row thoughts of the doctrine of free grace to be accompanied with narrow thoughts of the extent of the divine law."— Boston's Memoirs. t " A sermon on good works is a noble subject, provided it be evangelically treated, and presupposing that the foundation of all good works is laid in union to Christ, in whom all our good fruit is found."— R. Erskine. c2 28 GOSPEL TRUTH Press moral duties to the last degree But always mind, lest we successless be, — No light, no hope, no strength, for duties spring, . Where Jesus is not Prophet, Priest, and King. No light to see the way, unless he teach — No joyful hope, save in his blood we reach — No strength, unless his royal arm he stretch."* In this scriptural and evangelical manner, they taught morals, and declaimed against vice, with much holy zeal. At this period, particularly, we find several of them preaching- on the duties of morality. Mr E. Erskine on " this is the will of God, even your sanctificatiou : These things I will that thou affirm constantly, that those who have believed be careful to maintain good works." Mr R. Erskine, on Gospel Purity, and on Walking in Christ; Mr William- son, on a Gospel Conversation ; and Mr Boston, on the Distinguishing Characters of Christianity. In these sermons, they clearly illustrated and warmly pressed duty of all kinds upon their hearers and readers, and this from the authority of God's lawr, and the furniture and motives of the gospel. Hereby we see, a resolute cleaving to the pure truths of the gospel, naturally, leads to a conscientious regard to duty. The representee were known to all, not only to be accurate and able divines, several of them learned men, but ministers of the most tender consciences, enemies in doctrine and practice to all licentiousness, and shining examples of true holiness in all manner of conversation. They at the same time were conscientious and zealous adherents to the Con- fession of Faith and Catechisms. Says Mr Boston, in a Ser- mon at this time, " Cleave to Christ's truth, acquaint your- selves with them, by the study of the Holy Scriptures, our Confession of Faith and Catechisms; there is much need for it in these our reeling times." By the account of Mr Gabriel Wilson, we see he suffered much in this good cause. So also did Mr Boston : He tells * Erskine's Sonnets. STATED AND ILLUSTRATED. 25? us, that as his physician informed him that the air of Etter- ick would overcome him at length, he had in 1717 ground to think, that the church would have some time or other removed him out of it, " till (says he) I fell under their dis- pleasure in the affair of the Marrow, which I reckon to have staked me down in Etterick." About the time of the con- troversy, he was several Sabbaths in Edinburgh, on occasion of the distress of part of his family residing* there; none of the worthy ministers of the city seem to have offered him their pulpits, but at the desire of his friends, Provost Wight- man, Mr W. Hog, &c. he preached in the evening in private houses. Mr Hog also met with uncommonly ill usage from some leaders of the church, and some young legal preachers. They knew he, from tenderness of conscience, scrupled at the abjuration-oath ; that he had published in the begin- ning of the century, several tracts against legal doctrine then prevailing; that he had written in defence of the Auchter- arder creed, which the church had condemned; he had pre- faced the Marrow, and in various tracts defended it. On these accounts, though a most learned and holy man, he met with a torrent of abuse from the above ministers. The five representers in the bounds of the Synod of Fife, were also distinguished in this respect, Principal Haddow, the chief opponent of the Marrow, living here, and having much in- fluence. Mr R. Erskine gives us the following account of this matter : " The Synod of Fife, for several years after that act condemning the Marrow was passed, formed questions at their privy censures, for imposing a compliance with, and obedience to that act,* upon the five representing brethren, and made an act for a new subscription of the Confession of Faith, in order to bring all their members to an unanimous submission, which we who were representers unanimously refused ; declaring at the same time our readiness to adhere to, and renew our subscription of, the Westminster Con- * The same was done in several other Presbyteries. c 3 30 GOSPEL TRUTH fession and Catechisms, as they were received by the Church of Scotland, anno 164*7, but by no means as they were by the Synod's act interpreted, in agreeableness to the acts of As- sembly 1720 and 1722, in which, we maintained, so many precious truths were condemned and injured. This was re- fused us, and the affair referred to the General Assembly, with an overture from the Synod, that an act should pass, extending the appointment foresaid, anent subscribing the Confession of Faith and Formula, to all ministers of this church. Thus we stood condemned by their acts, and had no communion with them in a way of submission thereunto, but remained, while this affair was in hand, not so much members of the court, as pannels at the bar, obnoxious to whatever censure they might have inflicted for our disobe- dience to their acts, and disregard to their inquests, both in Presbytery and Synod ; of which acts and inquests, with re- spect to us, and all that wrere suspected to be Marrow-men, as they were reproachfully called. There are abundance of standing evidences yet in their records ; and as our escaping the lash of their highest censure, was more owing to pru- dential measures, than the tendency of their acts, so the dis- position of the judicatories, too evidently appeared, when- ever any student or candidate was supposed to be tinctured with the Marrow, that is, with a gospel-spirit. There was no quarter for such ; queries upon queries were formed to discourage them, and stop their way, either of being entered upon trials, or ordained into churches; while those that were of the most loose and corrupt principles, were most favoured by them. These things are too notour to be denied ; and these were some of the sad and lasting effects of the foresaid acts of Assembly, and the sad occasion of planting many churches with men that were little acquainted with the gospel, yea, enemies to the doctrine of grace. Many pious youths of sound principles, to whom now a door is opened in holy providence among us, (the Seceders,) had the door of entrance into the ministry quite barred against STATED AND ILLUSTRATED. 31 them, and we formerly fought many times as in an agony, and fought in vain, to have it set open to them."* Besides the above, we find the Synod of Fife, particularly calling to account the Rev. Messrs James Bathgate, and E. and R. Erskine, for their preaching the doctrine of the Marrow. We give it in their own words : " Cupar, Sept. 28, 1721 — Whereas the Synod of Fife had, by their act at Cupar, 28th September, 1710, enjoined all the ministers in their bounds, in their preaching, to observe the form of sound words ; and the General Assembly, in the year 1720, in their fifth act anent the Marrow of Modern Divinity, did strictly prohibit and discharge all the ministers in this church, either by preaching or writing, to recommend said book, or in discourse to say any thing in favour of it, but on the contrary did thereby enjoin and require them to warn and exhort the people in whose hands the said book is, or may come; yet it being represented by the committee of overtures, that some brethren within the bounds of this Synod had contravened the said acts, viz. Messrs James Bathgate, and E. and R. Erskine; the Synod, upon the report of this committee, did and hereby do declare their high dissatisfaction with such practices, and strictly enjoin said brethren, and all the ministers within the Synod, punc- tually to observe foresaid act of Synod and General Assem- bly ; with certification, that the contraveners shall be an- swerable by their respective Presbyteries, and this Synod, according to the demerit of their offence. They, with a view to the Marrow, also recommend to all the brethren within this province, to advert to any innovations of doctrine, or expressions contrary to the form of sound words, if any such shall happen to be vented at sacraments or other occasions, and to any thing that may be contrary to the order and unity of this Church, and that they give faithful testimony as they shall be called against these evils." To add to their * Faith no Fancy. iiZ GOSPEL TRUTH reproach and trouble, several of the Marrowmen in this pro- vince were industriously blamed for treason and disaffection to the government. This was done by some of their breth- ren, the ruling- clergy. The only occasion they had for this allegation, was, that they and other conscientious Presbyte- rians scrupled to observe fasts and thanksgivings on super- stitious days marked in the Calendar of the Church of Eng- land, while they observed them on other days ; for this they were called before Presbyteries, and Messrs Hog and Bath- gate were censured by the Synod of Fife. In managing the above controversy, the representors acted with great seriousness, spending much time, both at home and with one another, in prayer. They behaved with much dutifulness and moderation to the managers and courts who dealt severely with them : Mr E. Erskine speaks of many of them as great and good men ; and Mr Boston speaks at this time with much regard of Messrs Flint, Goldie, and Hamilton, all violent Anti-marrowmen. They were far from thinking the Assembly had a formed design to recede from the received doctrine of the Church of Scotland, or to give such countenance to error, as is justly charged on the act against the Marrow ; they always thought, and said, it was an oversight. They rather defended and illustrated the truth, than repelled their opponents. Indeed, feeling the weight of the authority of the church, they seem to have yielded as far as they could with a good conscience. The precious truths of the gospel for which they contended, im- bued their hearts with a truly Christian temper, and they acted under their influence. The Lord sealed these truths, in their experience, amidst their contending^. When struck with a sudden illness, and in the immediate views of death, the grant of Christ to sinners as such, was the ground of Mr Boston's comfort ; and again he says, " since Saturday last, I have had experience of the solid peace and joy in believing God to be my God ; I find it is also a pleasant mean of sanctification ; and on his death-bed, Mr Bathgate, STATED AND ILLUSTRATED. 33 ia a holy triumph, blessed God he was honoured to contend for these truths, which, he said, he was sure would arise and shine among- men. These ministers not only made a noble stand for the doc- trines of grace before the judicatories; but at this time, par- ticularly in their ordinary sermons at home, and at sacra- mental occasions, illustrated and defended these truths, as entering- into the vitals of gospel-doctrine and practice. This they did at the risk of the censures of the church, and their worldly all ; as appears in their able and accurate discourses, published between 1720 and 1729. Several judicious Christians also, who attended their ministrations, were leav- ened in their religious experiences with these blessed doc- trines of grace. Though only twelve ministers appeared in this important cause, there were many others who preached the same doctrines of the reformation, and were hearty friends to the representers. On this subject Mr K. Erskine says, " I presume the judgment of the generality of the Church of Scotland, is to be gathered from the public standards of doctrine in our Confession and Catechisms, deliberately en- acted by the Church, and to which all profess adherence, and not from any particular acts relative to doctrine, either made by an oversight, or maintained by mere human authority; and therefore, whatever may be the dangerous consequences of public deeds of that nature, yet I entertain charity for the most part of the ministers of the Church of Scotland, that their later acts have nothing of their deliberate approba- tion." During the agitation of the controversy, and afterwards, multitudes of the most serious and judicious Christians from all parts of Scotland attended the ministrations of the re- presenters, particularly on communion-occasions, and enjoy- ed the remarkable influences of the Holy Ghost, applying the doctrines of grace, exactly, practically, and warmly preached. The representers, though much maltreated by several of their brethren, never entertained any schismatical 34 GOSPEL TRUTH and separating principles ; at the same time, at their com- munion occasions they for several years kept hy one another. We find the Messrs Erskines, with Messrs Bonar and Kid, Mr Williamson at Portmoak, and Mr E. Erskine at Inveresk, they had occasion for this. Some brethren contradicted them in their sermons, and preached another gospel, to which they could give no countenance. The sacramental occasions of Carnock, Dunfermline, Orwell, Portmoak, Inveresk, Torphichen, Etterick, Galashiells, Maxton, and Queensferry, were times of refreshing to many.* Of this Mr Boston says, "June 11, 1721. The sacrament was administered here. About a third part more communicants than usual was present, gathered from places many miles distant. I and some others iu the church were now become a wonder to many. God sent down, and gave us sweet days of the gospel" Speaking of this same time, Mr Ralph Erskine says, 1733, " I remember some years ago, after certain disputing in the church about the doctrine of the gospel, we had a solemnity here, 1722, on which occa- sion I was led to speak of the substance of gospel-doctrine, Christ given of God to be the covenant of the people. I re- member, at that former occasion, the Lord was present by his Spirit, and gave evidence thereof unto many. From these communions the Christian people carried home the savour and knowledge of the Marrow doctrine."f These godly people, along with their ministers, (according to Mr Ralph Erskine,) met with no little reproach, as fools, enemies to holiness, and to the law; as a sect who thought themselves wiser than others and preferable to others, affect- ing singularity, contentious persons, and division makers. * "The particular places lie has been pleased to meet with me at communion occasions are yet very refreshful to my spirit. How may I set up my Eben- ezer ! Many a Bethel and Peniel I have had, O my soul ! Remember Car- nock, Airth, Dunfermline, Inveresk, South Ferry, Abercorn, Gladsmuir, what of the Lord I have had there !"— Experience of John Ronald, an eminent Christian in Edinburgh. t An elaborate Sermon, Vol. I. STATED AND ILLUSTRATED. 35 He adds, " if a strict and sober conversation ; if a zealous con- tending for the faith ; if a diligent attendance upon and ad- herence to the gospel, its truths and ordinances; if joining in religious societies, for prayer and christian conference, and endeavouring, in our places, the suppression of error, immor- ality, and profaneness; if these and the like be called and ac- counted the badge of a sect or party, let us not be moved at it, but rather say, as David, if this be to be vile, I will be yet more vile. Let us not be deterred from gospel principles and practices, by the invidious name of sect ; it is better to be under the reproach of men for the following of Christ, than to be under the curse of God for forsaking him." Per- haps never any controversy in the church of Christ was more useful, both among the ministers and people. Mr Boston, with his usual modesty, says, "This controversy, through the mercy of God, hath turned to the great advan- tage of truth in our church." — Referring to it, he adds, " Some glorious truths have been in our days set in an un- common light." Private Christians, by means of the op- position of the General Assembly to ministers they had long loved and admired, and hearing and reading their sermons on the above doctrines, made it their study more and more to search into gospel-truths. These ministers, the representee, had been for a considerable time well acquainted with the doctrines condemned, &c. but the controversy drew out their attention more than ever. They studied them with much care, and in all their bearings, and illustrated their happy influence in forming holy tempers and good conduct. The publication of the Four-fold State, by Mr Boston, had been without design delayed for several years. Providence bringing it forth at the beginning of this controversy, 1720, when gospel-truth was much darkened, it had a most happy effect; it roused men to consider the truth, and spread it far and wide. The same influence had his sermons on the Everlasting Espousals, and the mystery of Christ in the form of a Servant. His excellent notes on the Marrow, 36 GOSPEL TRUTH without his name, were published by his friends in Edin- burgh, especially by Mr William VVardrope. At this time the "Gospel Sonnets" were published, which, being greatly prized by the serious, had a happy tendency to spread the doctrines of grace. Many single sermons of Messrs R. and E. Erskine, explaining the gospel, and Christian morality, were published ; and the works of these deservedly popular ministers, especially in single sermons, were received every where with avidity, and were of singular use in the churches. The sermons of the two brothers, chiefly on the important truths of the gospel contended for in the Marrow contro- versy, were collected and recommended by the excellent Rev. Thomas Bradbury, and had good effect among minis- ters and others in England. The friends of the Marrow doctrine also at this time carefully published several works illustrating the truths condemned, such as Fraser's (of Brae) Memoirs, a selection of his Meditations, &c. They also, at the same period, printed Traill's Works. We find several of the representers, with their friends, Messrs Gib, Ogilvie, and Hamilton, prefacing and recommending Mar- shall on Sanctification, "as very seasonable, (mere moral sermons being then common,) for promoting practical re- ligion, and giving a just view of the great difference be- tween the morality of the heathen, though adorned with the finest touches of human rhetoric, and true gospel-holiness, without which, Paul has declared, no man shall see the Lord." — " From the state the doctrine was arrived to in the church," to use Mr Boston's words, " he thought it proper to preach the doctrine of the covenants of works and grace to his people." He studied these subjects with great care; at the same time showing the practical use of them. The publication of these sermons since his death, has disseminated the most accurate views of these important doctrines. The Secession fully adopted the views of the representers,* and • They particularly published a large and excellent act in behalf of this doc- trine, which has been frequently printed ; it is entitled, " Act concerning the STATED AND ILLUSTRATED. 37 has for almost a century spread these precious doctrines from the pulpit and press, both in this country, Ireland, and the United States of America. The celebrated Mr Hervey, in his search after truth, happily fell in with the English collection of E. and R. Erskine's sermons, fully fraught with the above doctrine ; afterwards, in ] 753, some friends in Scotland sent him the Marrow, with Boston's notes; the representee' answers to the queries, and Boston on the Covenant of Grace, — books he had never before seen. By means of these, his judg- ment was greatly enlarged. This appears in his excellent treatises, Theron and Aspasio, and Aspasio Vindicated. By the constant and unexampled spread of these books of his, gospel-truth is known to multitudes. The representee have clearly proved by their authorities, (originally append- ed to the answers to the queries), that the best divines of former days were of their views, as Calvin, Luther, Knox, Davidson, Bruce, Owen, Witsius, Beza, Traill. This con- tinues the same in modern times. With pleasure we cite the following : M'Ewan's Essays, and his treatise on the Types ; Fraser (of Alness) on sanctification, and his sacra- mental sermons, and particularly his directions as to evan- gelical preaching. Muir and Hutchison's sermons, both of Paisley; Bell (of Glasgow) on the Covenants, and Faith; Brown (of Haddington), in his Larger Catechism, System, and Letters on Gospel preaching ; Hall, in his two sermons on grace and holiness in * Evangelical Preacher,' and on Faith ; Arnot's Sermons, particularly that entitled, The Pure Gospel, the only True Gospel ; Thomson's (Reformed Synod) Sermons, 2 vol. ; Dr Anderson, (America), on Faith, and his Gospel Truth ; Gib's Contemplations on the Cove- nants ; Dr Young's (of Hawick,) sermons on Eph. ii. 7, 8 ; Dr Lawson on the condition and duty of Unconverted Sin- ners ; Shank's Sermons ; Sermons by J. and A. Swanston, Doctrine of Grace," Mr Gib also published a valuable abridgement of it in his Present Truth. 38 GOSPEL TRUTH and David Wilson, London. The Associate Reformed Sy- nod in America, and the General Associate Synod in Scot- land, also clearly state and illustrate the same important truths. Those who wish to see the doctrines of the Marrow designedly illustrated, may peruse Boston on the Two Covenants, Riccalton's Sober Inquiry, and the following- sermons of the representers ; — Christ the Saviour of the world; Christ the gift of God to sinners; the mystery of Christ in the form of a servant; the Gospel Report; the Service of God, and a sermon on Rom. vi. 14, by Mr Boston : — Law death, gospel life ; the law the strength of sin ; the pregnant promise ; receiving the Lord Jesus, and walking in him; gospel purity; the giving love of God, and receiving property of faith ; gospel humiliation, grounded on divine pacification ; Christ the people's covenant ; prevent- ing love ; gospel sonnets, by Mr R. Erskine : — Christ in the believer's arms; the law of faith going out of Mount Zion ; a treasure of gospel-grace, digged out of Mount Sinai; the assurance of faith ; the profitableness and necessity of good works, by Mr E. Erskine : — two small volumes of sermons, by Mr Williamson of Inveresk ; the one entitled, Gospel preaching, and a gospel conversation ; the other, Gospel truth and holiness : — also, the Truth, by G. Wilson. We close this account with the words of a late able and evan- gelical divine, the Rev. Thomas Bell, Glasgow. In a sermon delivered in 1780, he says, " The vessel of the church was brought into great waters, about sixty years ago. How high rose the tide of opposition to the good old Protestant doctrine ! That doctrine was in a feverish fit quarrelled and condemned in a certain book, (the Marrow,) at the bar of the supreme ecclesiastical court. Several precious truths were tried and cast. What awful work in the rowers was this ! Against it several were honoured to protest, at the same time beseeching those who conducted the vessel to row back, and rescue those truths they had cast over board. But, ah ! how were these faithful ones stigmatized ! To what STATED AND ILLUSTRATED. 39 reproach were they exposed ! Teazed at courts, and racked with queries. The condemnatory act passed one year, and was confirmed another. The tomb-stone was laid on many a precious truth. From that day to this, truth has been falling- in the street, and is now worn out of ken with many." — Sermon, Ezek. xxvii. 26. SKETCHES OF THE LIVES OF THOSE MINISTERS WHO DEFENDED THE DOCTRINE OF GRACE. 1. REV. MR JAMES HOG, CARNOCK. Tins learned, evangelical, and eminently holy minister, wrote an account of his own experience, which the late Xir Brow n of Haddington abridged from his papers, and pub- lished in his Christian Student and Pastor. Y\~e txtract a few hints from his work. " The Lord began his saving work in my soul with a deep conviction of my singular and unparalleled sinfulness and guilt. Apprehensions of my being chargeable with the guilt of Adam's first sin, and of the corruption of my nature, so impressed my mind with a sense of my loathsomeness and danger, as filled me with strong fears lest the Lord should make me, even in time, a terror to myself and all around me, a monument of his dreadful indignation, as an awful warning to future generations against their abusing such advantages of education and other valuable mercies, as I had enjoyed. These advantages preserved me, even when very young, from the common irregularities of children, and made me diligent in using the Lord's instituted means of grace, public, private, and secret. Amid these sad con- fusions, which proved of long continuance, I had many pleasant intervals, in which I was encouraged to expect that the Lord would in due time deliver mv soul from death, and i;2 40 GOSPEL TRUTH put an end to my dreadful vexation. Sometimes transient views of the glory and beauty of the Lord's dispensations towards me, be the issue what it would, humbled my spirit ; and these scriptures, 1 Sam. iii. 18. " It is the Lord, let him do what seemeth him good j" Psal. cxi. 3. " His work is honourable and glorious ;" Psal. xxxix. 9. " I was dumb, because thou didst it," and the like, were refreshing to my soul. — The Lord removed my father by a triumphant death, and left my mother a desolate widow with her children, and few took any care of us ; some professed friends became very cold, and others did not seem to understand my dis- tressed condition. — That text, Rom. iv. 5. " To him that worketh not, but belie veth on him that justifieth the ungod- ly," encouraged me much. I was persuaded that it belonged to me, more than to any other on the face of the earth, as I found myself only and altogether ungodly, in the highest degree, utterly destitute of, and absolutely incapable to attain to righteousness. I also saw that the Lord will not break the bruised reed, will not destroy a poor sinner, to whom he hath given an humbling and heart-breaking discovery of his sinfulness and wretchedness, nor quench the smoking flax, which giveth no light, but sendeth forth the most noisome and noxious savour, Isa. xliii. 3. I saw myself to be such, and wondered how the earth could bear me, and thought my loathsomeness was perceivable to all around me, especially to such as had any fear of God, and so was ashamed to set up my face among them. These texts, Isa. xlvi. 1 2, 13. "Hearken unto me, ye stout-hearted, and far from righteousness; behold, I bring near my righteousness, and my salvation shall not tarry ;" Luke xix. 10. " The Son of man is come to seek and save that which is lost;" Mat. xi. 28. " Come unto me, all ye that labour and are heavy laden, and I will give you rest," were strengthening to me. I saw that I was called, and that it would be reasonable for God to save such a poor, self-condemned wretch, and I found some powerful and comfortable influences drawing and caus- STATED AND ILLUSTRATED. 41 mg me to come willingly, as one who had heard and learned of the Father, and in so doing found rest to my soul. I had read nothing on conversion, and had little inclination to con- verse with any about my case ; such as did converse with me, also, either took my case to be no more than a natural melancholy, or thought too favourably of me. None except Mr Thomas Hog, minister of Kiltearn, whom I met with in the tolbooth of Edinburgh, among others persecuted for righteousness' sake, searched me in answerableness to my real condition. I afterwards, when in great distress of mind, endeavoured to have access to converse with him, when he was prisoner in the Bass, but was refused ; nevertheless, I got a letter conveyed to him, to which he returned a most clear and encouraging answer. When matters had thus continued long with me, sometimes a little enlightened, and anon overclouded with darkness, melancholy, and tempta- tion, working on my humour and inward lust, I was sent to Holland, to prosecute the study of divinity at one of their universities, as, on account of the persecution, I had no access in Scotland. I reckon not myself among the exiles, though a sharer of that persecution of which my parents, and by consequence the family, had their deep share. After I had lived here for a considerable time, when I was not so much as thinking on my case, light suddenly broke into my heart. O how sweet the light was to me, who had been long shut up in a dark dungeon ! for sometimes I could do nothing but cry, " Send out thy light and thy truth," &c. After I had thus cried, not without some experience of a gracious answer, and expectation of more, I quickly found my soul brought out of prison, and breathing in a free and heavenly air ; altogether astonished at the amazing mercy and grace of God. " All probable appearance of our future external support being gone, through the persecution of our friends in Scot- land, the Lord stirred up the Dutch to show us kindness ; and what was especially comfortable to us, gave me and my d 3 42 COSPEL TRUTH brother an opportunity of earning our bread by our own labour, in teaching the younger students ; and, contrary to my fears, I found myself much profited in my studies, by labouring to instruct others. " By a searching discourse of Mr Thomas Hog, I plainly perceived, that mine eyes had seen the Lord Jesus Christ, and that I had no reason to raze foundations, though I had much reason to mourn before the Lord, that I had built so much hay and stubble on the foundation ; that I had fallen into a legal way of acting, from and for self, with little be- lieving dependence on Christ, the fountain of life. I secretly and insensibly looked on myself as possessed of a stock on hand, and hence my soul was sadly disordered, instead of being kindly humbled, for my declinings and revoltings from the Lord. And when I got into a lively frame, I esteemed and applauded myself, being much taken up with gifts and graces received from Christ, but little with himself. I lived little in the faith of God's own testimony, setting to my seal that he is true ; but my soul was swayed in its fears, joys, and griefs, by my experimental appearances ; and hav- ing little of that joy brought in by believing, I became an easy prey to every temptation. I also found the law a rig- orous master ; whereas a true life of faith, while it is op- posite in the highest degree to all sloth and untenderness, is pleasant and cherishing to both soul and body. Before this time I was much, but perversely delighted, in reading the life and letters of Mr Joseph Allan, his applauded conduct being so much like my own legal exercise. But now I saw his exorbitant complaints and labours, and his disabling of his body for the Lord's service, flowed from his legal Bax- terian principles. I was enabled more clearly to discern a legal spirit, doctrine, or book : and I earnestly beseech my friends to avoid to the uttermost whatever is of a legal strain. These subtle and soul-ruining distempers will most insensibly insinuate themselves, and poison both heart and practice, even under the most choice means of battering them STATED AND ILLUSTRATED. 43 down, and much more by legal sermons or books, which shelter and feed them ; such doctrines are not the channel of kindly convictions, or sanctifying comforts. My soul, being- now revived, began to learn a more excellent way. Some time after this, the Lord provided for me, at the Hague, the charge of instructing two most agreeable young noblemen. Here I lived in an agreeable family, and had access to converse with persons of quality, and others who were travelling heavenward. Many of these met in religi- ous societies for prayer and spiritual conference, in which I enjoyed no small pleasure. — I was greatly perplexed con- cerning my call to the ministerial work. My apprehensions of the great importance of it, and of my utter insufficiency for it, so impressed my soul, that I was often at the point of giving over all preparation for it, when the Lord gave me some composure of mind. I was obliged to improve the means of instruction, be the issue what it would. I with great pleasure applied myself to the study of divinity, and read especially the writings of Hooker, Shepherd, Owen, and Goodwin. After the Revolution, I returned to Scot- land. The Presbytery where I passed my trials for license, assigned me difficult subjects ; but these corresponding with my former exercise, it proved a mercy rather than any hard- ship to me. Two competing calls being come out for me, I relished neither; but being afraid to offend the managers of our church by refusing both, I sincerely declared my mind. My ordination was appointed as fairly as I could have wished, at Dalserf, in the presbytery of Hamilton." Here Mr Hog continued some time, but being uneasy, particularly from the conduct of the Presbytery, he gave up his charge, and preached in vacant congregations. He was appointed for some time on a mission to Moray, in the north. He was afterwards settled in Carnock * in the • He was settled in Carnock 16i)9, and in the early part of his ministry he took an active part in a process against Mr Graham the episcopal minister of Dunfermline, who, at the Revolution, was left in possession of his charge and 44 GOSPEL TRUTH Presbytery of Dunfermline, where he was long happy in fellowship with some of the most judicious and holy minis- ters of that day, the Rev. Messrs Mair, Cuthbert, Plendi r- leith, Ralph Erskine, Wardlaw, Bathgate, &c. He had a peculiar attachment to gospel-doctrine, and knowing that legal doctrine, (a kind of refined Arminian- ism,) was taught by many in the church of Scotland, he not only in his sermons, but by writing several excellent tracts, showed the nature and danger of such doctrine, and illus- trated the true doctrine of grace. This he did between 1705 and 1716. When the position, called then the Auchterarder Creed, was condemned rashly by the Assembly, he, along with others who wished to stop the current of Baxterian doctrine, published the Marrow of Modern Divinity, the first part of which Mr Hog introduced with a preface in 1718. There were severaHcomplaints among the members of the Synod of Fife, against said book, as re-published by Mr Hog, so as he found himself obliged to publish a letter in vindica- tion of the doctrine of grace, and an explication of passages excepted against in the Marrow. These Mere published in 1718, or early in 1719. In April that year, Principal Haddow, in a Synod sermon, attacked the Marrow and the recommender with great severity. That same year, the book was complained of to the General Assembly, who ap- pointed their Commission to take care that the purity of doctrine might be preserved, and to call before them any benefice, but was finally deposed by the commission of the General Assembly for Arminianism, and neglect of Ms ministerial duties ; being a clear gospel preacher, and distinguished for holiness, many attended his ministry at Car- nock, and on communion occasions, when the most evangelical ministers around assisted him, multitudes of eminent Christians from every quarter attended on Carnock green and church, — many saw God face to face, and went home much edified and refreshed. He, in concert with Messrs Ralph Erskine and Wardlaw, his neighbours, published a new edition of the Marrow of Modern Divinity, to which he (Hog) added a preface. Being processed before the General Assembly for this, he, with other eleven eminent divines, made a noble stand for the doctrine of grace. Besides his eminent holiness, Mr Hog was a divine of remarkable talents ; he stood candidate for one of the divinity chairs of Aberdeen when the excellent professor Osburn died. STATED AND ILLUSTRATED. 45 authors or recommenders of books or pamphlets, containing any doctrine not agreeable to the Confession of Faith. In virtue of this order, several eminent gospel-preachers were called before them, to answer for themselves. Mr Hog be- ing called, the first query proposed to him was, Whether he owned himself the author of the preface to the Marrow of Modern Divinity ? He answered he was, and told the Com- mission at Edinburgh, that that book, whereof he knew nothing before, came most unexpectedly into his hand, and he read it over as soon as he could ; that he had no thought of reprinting it, but complied with the motion after the pro- ject had been laid by others; that at the earnest desire of some who managed the business, he wrote the preface; that the Lord had blessed the reading of the hook to many of diverse ranks ; and that he knew an eminent divine then in glory,* who left it on record, that the reading of an old edi- tioiTof the Marrow was the first notable means blessed of the Lord, for giving him some clearness of impression con- cerning the gospel; and that for his own part, he owned, he had received more light about some important concerns of the glorious gospel by perusing that book, than by other human writings which providence had brought to his hand. In 1720, the Marrow was condemned by the General Assem- bly. He appeared, along with his brethren the worthy re- presenters, craving a repeal of said act, and concurred with them till the matter was finished. He suffered much per- secution, reproach, and raillery, in pamphlets and otherwise. He used every method he thought likely to maintain gospel- truth. We find him publishing several small tracts on the subject, such as the following: — A Conference betwixt Epa- phroditus and Epaphras, wherein the Rev. Principal Had- dow's sermon is fairly inquired into, in so far as he finds fault with Mr Marshall on Sanctification, the Marrow of Modern Divinity, &c. : — Remarks, upon the Review of a Conference * The venerable Frazer of Brae. 46 GOSPEL TRUTH betwixt Epaphroditus and Epaphras : — Letter to a gentle- man, containing a detection of errors in a print entitled, The Snake in the Grass, wherein that author giveth his Remarks upon the Marrow of Modern Divinity : Some few of many- passages collected from the Marrow of Modern Divinity, for clearing it from the charge of Antinomian licentiousness : — Letter to a private Christian on gospel-holiness. He also published the writings of some judicious divines, illustrating the truths of the Marrow, particularly what he terms, Choice Select Meditations by the Rev. Mr Fraser, Culross, on the gospel-faith, and justification. These were taken from his MSS. : Also Gilbert on guilt, and pardon of guilt; to the last he appended several judicious notes. From a MS. dialogue by Mr Hog, we make the following extract : " Phyl. — I think it necessary we commune a while about an act of the late Assembly, which is most afflicting to all I know exercised to godliness, and hath tended much to weaken the authority of that Court with others also. I think it my duty to be very sober, to watch against the irruptions of my own spirit, lest I should speak unadvisedly in a matter which toucheth me very nearly." After giving an account of facts in the case, which have been detailed in other parts of this work, he says, " Let us next propose some remarks upon the whole conduct; and considering that we have to do with the supreme ecclesiastical court against us, let us take care to treat them with dutiful respect, and guard against our propension to private resentment. " Theod. — That's a weighty duty at all times, and in a peculiar manner we should lay it to heart in evil days, such as ours are, we ought to seek righteousness, and to -seek meekness, if so be we may be hid in the day of the Lord's anger. And I would think it no impeachment upon the re- gard due to our superiors, to represent that they might have showed more respect to our Reformers, and other known and orthodox divines, than to have condemned them with so much keenness, detestation, and even contempt, as the tenor STATED AND ILLUSTRATED. 47 of the condemnatory act boars. Must needs the Marrow be prohibited, the reading", recommending-, and speaking- fa vourably of it, and all the new editions of the work be strictly discharged, because of alleged errors and unguarded expressions contained in it ; though yet it is confessed, that the received orthodox doctrine, in opposition to these errors, is plainly taught therein, and the harshness of expression in some parts is rectified in other places ? The consequence is plain and unconstrained, viz. that the great authors them- selves, from whose works these sentences are collected, are also prohibited and condemned in like manner. It were easy to adduce great store of instances to evince this. Of many I shall name but two ; the great Martin Luther's evan- gelical and deeply experimental work upon the epistle of Paul to the Galatians, and I may add all his works also : That heavenly piece of the learned and blessed Mr Ruther- ford, viz. his Letters, wherein, and in some other of his ex- cellent writings, he, as well as Luther, hath positions and expressions, which, by the same consequence, would have brought him under our Assembly's censure. I am sorry that the Assembly which condemned the Marrow with so much indignation and contempt, should yet have been very shy about the great fundamental head of the adorable Trinity of persons in the Godhead, which is the foundation of all religion, both as to doctrine, worship, and walk. It is well known that Arianism prevails in this island, and that dissenters are infected therewith. It is a dreadful and dangerous plague of the time, and howsoever we have no ground (for what I know) to charge any minister of this church with it, yet it wants not influence upon persons of other ranks ; and therefore the earnest and grave proposal made, that the Venerable Assembly would give a resolute testimony against that abomination, should have been better entertained, than to issue in no more save a bare recom- mendation to ministers to teach that and other articles of religion, in their treating catechetical doctrine, the handling 48 GOSPEL TRUTH whereof was before and by this Assembly required. Errors fastened upon some ill-guarded expressions of the Marrow, though disclaimed in other places, and contrary to the tenor of the whole, must not only be condemned, and the book prohibited with such solemnity, as if it were stuffed with the grossest heresies; and yet proposals of giving a resolute testimony against Arianism cannot be gone into, though the plague be spreading. This, sure, adds no reputation to the Assembly's sentence against the Marrow. J shall only add, to many it appears very strange, that neither our committees for purity of doctrine, nor Assemblies, have taken any notice of iegal errors,* though sundry of the leading members were acquainted therewith, and the errors pointed out to them. But the authors are enemies to the Marrow, and otherwise engaged into such courses as are in vogue at the time ; which causeth many to conclude, that all this stir is just party business, and I wish too favourable handles for such a con- clusion had not been given. We have at the time our trials of reproach, as favourers of error, and no friends to gospel- holiness, because of our approving the Marrow in bulk ; and yet I know if no reader who hath drunk in from the Marrow the errors charged upon it. Nevertheless, it wanteth not its difficulties, to be covered with clouds of aspersions upon that and the like occasions. It is true we are easy, having the testimony of a good conscience, and the falsehood of these calumnies being known to our honest friends and ac- quaintances; besides, those persons of the greatest reach, and most distinguished experience in religion of any I know, do highly approve the excellent gospel-discoveries, whereof the Marrow is full. Not to enlarge, a scriptural passage was of late much sweetened to me, with respect to reproaches and cruel mockings on the account of our peculiar views of gospel-doctrine : " If ye be reproached for the name of Christ, happy are ye, for the Spirit of God and of glory resteth on * Preparations for Christ, a conditional covenant of grace, &c. STATED AND ILLUSTRATED. 49 you : On their part he is evil spoken of, on your part he is glorified." In 1727, by a letter from Mr Boston, we find this good man exercised with several spiritual trials, " What pincheth you, seems to be the blowing of the wind in your face, particularly the rising of storms and tempests upon you, so that sometimes ye lose sight, are blown aside, yea, blown down and foundered : but, dear Sir, if you were beyond these, you would not be a traveller, but one got home from your travels. It is the glory of the Man who is the Father's fellow to be a hiding-place from the wind, and a covert from the tempest, to be a strength to the needy in his dis- tress, a refuge from the storm, when the blast of the terrible ones is as a storm against the wall. I own temptations within, and troubles from without, trysting together, make a very heavy case ; yet it is scriptural too, that without be fightings, and within be fears. You have been particularly honoured of God to contend for the faith, and it is no won- der Satan's malice prompt him to dispute it with you imme- diately ; and the wisdom of the God of truth appears in per- mitting it to be so, to teach dependence on himself, in manag- ing the contending otherwise." Mr Hog was in the habits of intimacy with the most evangelical, judicious ministers of the day, particularly with that great man and eminent divine, the Rev. James Webster of Edinburgh. He was with him when he died. After he had laboured in the parish of Carnock between thirty and forty years, and his ministrations had been remarkably blessed to exercised souls, he died at Edinburgh, amidst the prayers and supplications of his Christian friends, in 1736. — Besides the tracts already mentioned, he published the following treatises and letters; — Casuistical Essay on the Lord's Prayer ; — Letter to a gentleman, on the unlawfulness of imposing forms of prayer ; — Notes about the Spirit's operations ; as also, some account of the differences betwixt a legal and an evangelical administration ; — Abstract of two 50 GOSPEL TRUTH private discourses on Mat. ix. 23; — A Letter to a person exercised to godliness, about our natural enmity ; — Abstract of sundry Discourses on Job xxxvi. 8, 9, 10 ; — Letter to a gentleman, detecting the gangrene of some errors vented at this time, 1714; — Some remarks about submission to the sovereign disposure of the God of the spirits of all flesh ; — Some select Notes towards detecting a covered mixture of the covenant of works and grace ; — Remarks concerning the rooting, growth, and ripeness of a work of grace in the soul ; — Letter to a Gentleman, concerning the interest of reason in religion ; — The covenants of grace and redemption display- ed ; — Some missives, which contain the author's aim at de- tecting and refuting the Deism of our time. — He also pre- faced the excellent treatise of Mr Halyburton on Deism. Of Mr Hog, Mr R. Erskine writes the following lines : " With him,* blest Hog, the venerable sage, The humble witness 'gainst this haughty age, Was swept with other worthies off the stage." We subjoin to this Memoir, the following letter from Mr Hog of Carnock, to Mr Gray, Glasgow, on occasion of the disputes about the Marrow. " Sir, and my very dear friend, — The earnest desire and longing I have had to revive the communion of saints, in a day when it is at a low ebb, putteth me to write many little epistles, just in a suitableness to lessons given me from time to time. But ah ! I am a very bad scholar. When of late withheld some time from sleep, and considering in the watches of the night some of our unhappy contests about the evidence or assurance of faith, a passage of scripture was sweetly sug- gested with relation thereunto, viz. 1 John v. 10. " He that believeth on the Son of God, hath the witness in himself. — He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son." Com- pare John iii. 16. Eph. i. 13. and iv. 30. 2 Cor. i. 22. Who • Mr Boston. STATED AND ILLUSTRATED. 51 this witness is, and what this witness doth impart, is matter of great inquiry to such as would fain point heavenward. I shall offer my weak thoughts, still lying open to further instruction from our glorious Lord and condescending Master, who mercifully preserveth the wayfaring men, though fools, from erring in his way, Isa. xxxv. 8. This witness I under- stand to he the Spirit of truth, in order of the working of the persons of the adorable Trinity, still taking in the other, who are one God, John xiv. 16, 17. In so far all agree who own one God in three persons ; and the words bear plainly that there is a witnessing which accompanies believing one way or another, concomitantly or consequently, or both these ways. We may not enervate and curtail the words, to make them accord with the experience of persons by some accounted for their religion. Every one ought to be brought to this rule, but the only rule may not be bended to accommodate it to any. Here we have a decision from the Lord, of what is much disputed in our day, concerning the assurance, evidence, or persuasion, (whatever way it may be called,) in the direct act of faith. It is plain it is the direct act of faith that is here meant ; for the Christian's reflecting under the divine conduct upon his faith, or that in the Lord's strength he hath believed, is not so properly faith, as an in- quiry into the matter, which, in the real Christian, presup- poseth faith. We are then to take the words, in their ex- tent and compass, equivalently to a universal position, namely, " Whosoever believeth, hath the witness in him- self," for here the opposition is between him that believeth, and him that believeth not, as the following clauses of the verse declare : " He that believeth not, hath made him a liar." " Touching the inquiry, What is it for the believer to have the witness in himself? this I take to be the Spirit of truth bearing testimony to that faith which is his own work. Tais is so clear in the word, that I would hope the believer, upon sedate consideration, will find no difficulty in the matter: 'Because,' saith the Lord, " ve are sons, God hath e 2 52 GOSPEL TRUTH sent forth the Spirit of his Son into our hearts, crying, Abba, Father.' That every believer is a child of God, is beyond dispute ; that God hath sent forth the Spirit of his Son into them, is plain. Now, it is equally manifest, that this Spirit's work in them, is to carry them out to God in Christ as a Father, or, in the words of the text quoted, to cry Abba, Father. The sad mixtures of unbelief with all this, they who fear the Lord know and bemoan ; neverthe- less, the Lord's work of witnessing is so clearly expressed in the forementioned and in other passages, that without doing violence to them, it cannot be denied. When the Spirit of God taketh the broken covenant of works in his own hand, and setteth the law home upon the sinner's con- science, he doth it in an applicative way, by which he is ren- dered convict, that is, concluded guilty before God, and made to acknowledge to God without hesitation, that he is the man. About this there is no hesitation among exercised souls. In like manner, when it pleaseth God to reveal his Son in the soul as the Lord our Righteousness, who hath brought up to the full the whole demands of the broken law, the covenant of works, this is done by the Spirit of God, and by faith exercised in an appropriating or applica- tive manner, Job xxxiii. 23. Gal. i. 15. 1 Cor. i. 29, &c. Henceforth, then, the believer is not recovered by legal terrors, I mean, fears of being cast into hell for his sins, whether more ordinary, or such as exceed the usual rate, Gal. vi. 21. and Psal. xix. 13. I own, that as faith grows, he hath accordingly the clearer views and the most lively experience of the power of the Lord, and knoweth then better what the wrath to come imports; but as he can never be liable and bound over to it, being once and ever in Christ, and still entitled to eternal life, fears of being brought under it are not the work of the Spirit of God in him, but now from the remains of unbelief, and therefore are not the proper means of his recovery, which is effectuated by the Lord's re- viving the testimonies he had given concerning himself, and STATED AND ILLUSTRATED 53 his everlasting love through Christ. — We all salute you and your yoke-fellow, with Scotstown and his lady, and other Christian friends, though unknown. " I am, dear Sir, in the sweetest bonds, yours, "James Hog." 2. REV. THOMAS BOSTON* Tuts eminent minister of Christ, the youngest of seven children, was born 1 676, of creditable religious parents, in the town of Dunse. He was licensed to preach in 1697; ordained at Simprin, 1699. He was married in 1700, to Catharine Brown, of good extract, in the parish of Culross ; a gentlewoman of singular wisdom, and many Christian en- dowments. By her he had several children, of whom two sons and two daughters survived him. He was transported to Ettrick 1707, and died 1732, in the 56th year of his age. Mr Boston was honoured as an eminent instrument in defending and illustrating the doctrines of grace contained in the Marrow. We detail the account in his own words : "As to the doctrine of grace, how the Lord was pleased to give my heart a set toward the preaching of Christ, is partly related. I had heard Mr Mair often speak of being divorced from the law, dead to it, and the like ; but I un- derstood very little of the matter. However, my thoughts being, after my settlement at Simprin, turned that way, that I might understand somewhat of these things, some light new to me seemed to break up from the doctrine of Christ, but then I could not see how to reconcile the same with other things which seemed to be true too. Being still on the scent, as I was sitting one day in a house of Simprin, I espied above the window-head, two little old books, which, when I had taken down, I found entitled, the one, The Mar- * See a large aud entertaining account of him in his Memoirs. E 3 54 GOSPEL TRUTH row of Modern Divinity, the other Christ's blood flowing freely to sinners. These, I reckon, had been brought home from England by the master of the house, a soldier in the time of the civil wars. Finding them to point to the subject I was in particular concern about, I brought them both away. The latter, a book of Saltmarsh, I relished not, and I think I returned without reading quite through ; the other, being the first part only of the Marrow, I relished greatly. I found it to come close to the point I was in quest of, and to show the consistency of those which I could not reconcile before, so that I rejoiced in it, as a light which the Lord had seasonably struck up to me in my darkness. By the latter end of 1700, I had digested the doctrine of the book, which was greatly blessed to my soul, and I was begun to preach it. Meanwhile, after I was let into the knowledge of the doctrine of grace, as to the state and case of believers in Christ, I was still confused, indistinct, and hampered in it, as to the free, open, and unhampered access of sinners unto him ; but by the year 1704, I was, through the mercy of God, let into that also, and so far confirmed therein, that at Coldingham, in July that year, I preached from Mat. xi. 28, " Come unto me, ye that labour," &c. then and there giving the true sense of that text, since published in the notes on the Marrow ; and by that time also, I reckon I had the true sense of the parallel texts, Isa. lv. 1 ; Mat. ix. 12. I appre- hend I had taken the hint from the Marrow, and I had no great fondness for the doctrine of the conditionality of the covenant of grace. These things, in those days, while I was in the Merse, gave my sermons a certain tincture, which was discerned, though the Marrow, from whence it sprung, continued in utter obscurity ; but they were acceptable to the saints, neither did brethren show disgust at them. — In 1717, I was at the General Assembly. At that Assembly, the affair of Mr John Simpson, in the attempts he had made against the doctrine of the grace of Christ, was ended with great softness to the professor. In the following diet was STATED AND ILLUSTRATED. 55 taken in a proposition by the Presbytery of Auchterarder, for opposing the erroneous doctrine of Professor Simpson, on the occasion of a suspected young man then on trials before them. This proposition, called in derision the Auch- terarder Creed, was all at once, at that diet, judged and con- demned, though some small struggle was made in defence thereof; and poor I was not able to open a mouth in that cause, although I believed the proposition to be truth, though not well worded. It is as follows : " It is not sound and orthodox to teach, that we must forsake sin in order to our coming to Christ, and instating us in covenant with God." For this, when I came to my chamber, ray conscience smote me grievously, for that I could speak in my own cause, [as to his transportation to Closeburn] ; but could not speak in the public cause of truth, and I was obliged yet to speak upon it, and exoner my conscience, when it was out of sea- son, that is, upon the reading over of the minute about it, in the following diet ; and here, viz. in the condemnation of that proposition, was the beginning of the torrent, that for several years after ran in the public actings of this church against the doctrine of grace, under the name of Antino- mianism, and is unto this day overflowing. Meanwhile, at the same time, sitting in the Assembly-house, and conversing with Mr John Drummond, minister of Crieff", one of the brethren of that Presbytery above mentioned, I happened to give him my sense of the gospel-offer, Isa. lv. 1. Mat. xi. 28. with the reason thereof; and withal to tell him of the Marrow of Modern Divinity. Hereupon he, having inquired in the shops for the said book, at length got it, and from him Mr James Webster getting it, was taken therewith ; and after- ward Mr Drummond himself, being hardly allowed time to read it through, it came into the hands of Mr James Hog, minister of Carnock, and in end was reprinted in the year 1718, with a preface by the said Mr Hog. The mentioning of that book in said conversation I had quite forgot ; and that these things followed thereupon, I did not at all know, 56 GOSPEL TRUTH till about half a score of years after this, that Mr Wilson, my friend, having- got the account from Mr Drummond, oc- casionally did relate it to me. But the publishing- of that book at that time, having been so remarkable in its conse- quences, and this to the signal advantage of the truth of the gospel in this church, I could not but rejoice from my heart in that relation, reckoning it a great honour the Lord had put upon me, that by such a beautiful step of Providence, I had been made the remote occasion thereof. " Now (1720) the Marrow of Modern Divinity, part first, being reprinted at Edinburgh, with a preface by Mr James Hog, minister of Carnock, a man of great learning, singular piety and tenderness, there had been a mighty stir made about it, especially in Fife, so that Mr Hog found himself obliged to publish an explication of passages excepted against the Marrow ; and Mr James Haddow, principal of the college of St Andrew's, did, in his sermon before the Synod of Fife, April 7, 1719, attack the book aforesaid : the which sermon was printed at the desire of that Synod, under the title of " The Record of God, and duty of faith therein required." This humour going on, the Marrow was com- plained of to the General Assembly that year, and thereupon they appointed their Commission to take care that the purity of doctrine might be preserved, and call before them any authors or recommenders of books or pamphlets, con- taining any doctrine not agreeable to the Confession of Faith. At the same time complaint was made to them on Pro- fessor Simpson's printed answers to Mr Webster's libel against him, to which the Professor continued to re- fer in his teaching; but that matter was dropped, and the motion for inquiring thereunto was repelled. The Com- mission of that Assembly accordingly appointed a committee of their number for the effect foresaid, who sufficiently showed their zeal, but all on one side, to preserve the doctrine from the mixture of Antinomianism, which the hue and cry was now raised about. That committee divided STATED AND ILLUSTRATED. 57 themselves into two, whereof the one sat at St Andrew's, and prepared excerpts out of the challenged books and prints, and sent their remarks to the other, who met at Edinburgh. Before these last, about the beginning of April this year, were called to answer for themselves, Mr James Hog, Mr Alexander Hamilton, at Airth, Mr James Brisbane, Stirling, and Mr James Warden, at Gargunnock, all of them noted preachers of the doctrine of free grace. These brethren were examined severally and apart by the commit- tee. This run of affairs quickly issued in the General As- sembly condemning of the Marrow of Modern Div nity by their act, of this date, May 20, 1720. My friend Mr Wil- son was a member of that Assembly, but abhorred that their act, which he and others nevertheless could not stop. ■ At the Lord's table, on our communion-day this sum- mer, among other suits I had, now to be carried through in defence of the truth of the gospel, the doctrine of free grace, which had got a stroke by the at'ore-mentioned act of As- sembly; judging that as matters were now going, I might also be called to an account for some things in the Fourfold State, if once published. " On January 1, in 1721, I spent some time in prayer, for several causes, particularly for Divine direction, with respect to some motions about the act of Assembly 1720. " By a previous concert, there met in the end of February, 1721, in Edinburgh, in the house of Mr William Wardrobe, apothecary, the following ministers ; Mr James Kid, minister at Queensferry ; Mr E. Erskine at Portmoak ; his brother, Mr Ralph, and Mr James Wardlaw, both of Dunfermline ; Mr William Wilson, at Perth ; Mr James Bathgate, at Orwell, my two friends, and I. The first meeting was spent mostly in prayer, and the Lord was with us at that and following ones. We went through the act of Assembly in order, showing what was in it stumbling to us, and conferring thereon. In these meetings two things were observable ; one was, that no debate was kept up on 58 GOSPEL TRUTH r selfish motives, but each one was ready to yield to scripture and reason, by whomsoever advanced. Another, that when we stuck and could not get forward, but were in hazard of falling1 asunder, Providence still interposed seasonably, caus- ing some thing to be cast up, which cleared our way and joined us. And it was agreed there should be a representa- tion to the Assembly about it, the forming whereof was committed to Mr E. Erskine, with whom the draught made by us in the south was lodged for that effect, and the revis- ing of it, when formed, was committed to the brethren in Fife, and another meeting was appointed to be in the latter end of March, in the same place. From this meeting Mr Wilson of Perth, and Mr E. Erskine, were absent. Mr Se- thrum, minister at Gladsmuir, was with us at one or two diets, but staid not. Messrs Hamilton at Airth, Brisbane and Muir at Stirling, and Warden at Gargunnock, though invited, came not, to our great discouragement. Then the draught of the representation sent from us in the south, after several alterations and additions, was signed by all those pre- sent, and the next meeting was appointed to be the first night of the Assembly's meeting in May, and it was design- ed for prayer. The first night of the Assembly, the meeting Mas in the same house again accordingly, and Providence so ordering that I was chosen a member of that Assembly, I met with them ; Mr James Hog, whose absence had been judged expedient in regard of his prefacing the Marrow, did join us. Moreover there came into us a goodly company of brethren with whose appearance I was much encouraged. But behold ! they turned our meeting, designed for prayer, into a meeting for disputation, jangling, and breaking our measures. Two things they mainly insisted on, besides picking quarrels with the representation : one was, a confer- ence with the leading men before any thing should be done ; the other, that all should not subscribe, but only some few, the rest being reserved for managing, judging, and voting in the Assembly. This last none of us, who had already sub. STATED AND ILLUSTRATED. OlJ scribed, would go into. I was brought to yield to the first, together with Mr Bathgate, on condition that the time of giving in our representation be not cut off. But when it came about to my two friends, they, smelling the unfair de- sign that I had no dread of, that was stopped as not to be yielded to. Thus the whole weary night was spent till day- light, that they left us in a much worse case than they found us. Thus left of our new friends, it was proposed by Mr Kid, to drop the things quarrelled by them in the represen- tation; among which was an entire head, viz. that of the fear of hell; and this, that our brethren might be obliged to stand by us in the Assembly. In this step, unhappily gone into, we took the way of carnal policy, and I liked it not, but could not oppose it, because I had drawn the paper. However, our politics, in the just judgment of God, failed us. The representation, being transcribed, was signed by the twelve brethren, as in the printed copy, and Mas that same day, in the afternoon, given in by us to the committee of bills, Mr Kid presenting it, being a man of singular bold- ness. This haste was made to prevent our being teazed anew, as on the night before. Mr John Williamson of In- veresk made his first appearance among us at signing of this last draught, but was very useful after, being a man of a clear head, a ready wit, and very forward. Mr William Hunter of Lilieslief signed it in the church, just before it was presented. It was not then read, but promised to be read at their next meeting. We understood afterwards, that Principal Haddow, the spring of that black act of Assembly, was on his way to the committee of bills, to bring in some motion about that act, it would seem for explaining it, but that hearing the tabling of the representation had prevented him, he was disappointed, and forbore. Next diet it was read, and at another diet we were to receive their deliver- ance thereon. The committee of overtures had it under their consideration; and it wras resolved, that unless we desired a conference, it should be transmitted to the Assembly quam- 60 GOSPEL TRUTH primum. The matter was so managed as to put us in fear, but they prevailed not to fright us from what we had not rashly, but after much serious inquiry and deliberation, resolved upon. On Wednesday we expected, as we had done the day before, that our representation would have come before them; but behold, that day the Assembly, in regard of the commissioner's indisposition, was dissolved, after they had referred our representation to the commission. Thus our brethren, who reserved their appearing for truth to their management in the Assembly, and would not join us in the representation, had all occasion of saying one word in the Assembly cut off. On the Thursday, Ave were called before the Commission, and Mr Hog not being ready at the call, and Mr Bonar gone away home, it was my lot to appear first in that cause. The eleven brethren being sisted before them, our representation was read, after which Mr Hog spoke a little ; then followed a flood of speeches, about the number of thirteen, by which we were run down, no man standing by us. Mr Hog offered to answer in the time, but a hearing was refused, so they went on without interruption. Thus the cause and we were run down, and the audience impressed, which seemed to be the design of this manage- ment. After this we were allowed to speak before we should remove, and the Moderator desired me to speak, which, lift- ing up my heart to the Lord, I did for a little, but was quickly answered ; and particularly Mr Williamson was happily guided to tell them, that we had heard such a mul- titude of speeches against us, that it was not possible to re- member them so as to answer them, but that we would re- collect, and afterwards answer. We being removed, they appointed a numerous committee to consider of that affair, to meet on Friday. That day we were called before them, and at that time, to the best of my remembrance, a motion being made to purge the house, it was said to have proceed- ed from us ; which being denied by us, after some jangling, they agreed to have the doors thrown open, which was STATED AND ILLUSTRATED. 61 effected through my friend Mr Wilson's means chiefly ; and kind Providence so ordered it, that the career they were on the day before Mas through the divine mercy stopped to conviction at that and the following meetings ; particularly, Mr Williamson did, in a point of debate, fairly lay Mr Allan Logan, minister of Culross ; and I was encouraged by the success of an encounter with Principal Haddow. We were warned to attend them again on the Monday at ten o'clock, but nobody came then to call us, till about twelve, a minister came to tell us we were to attend against two. We waited on till between five and six afternoon, that some of us went away; and afterward we heard we were to wait on the morrow. Thus we spent that day ; they had difficulty of agreeing as to their own management. On the Tuesday we were again before them, and on the Wednesday before the commission, at which time we were warned to attend the commission in August, and the sub-committee the day before the meeting of the com- mission, and betwixt and that time if desired. The beauty of Providence in this matter shines in my eyes. The Lord laid us very low at our first appearance on the Thursday before the commission, that we might see it was not to be done by might nor by power, but by the Spirit of the Lord ; but afterwards he raised us up, that our adversaries could no more triumph over us. Many times the appearance be- fore the Assembly had been a terror to me, and broke my sleep ere it came ; but the Lord was with me in the appear- ance we made, and that terror evanished at length, so that, to my own wonder, I was helped to speak without fear : " It shall be given you in that hour what ye shall speak," Matth. x. 19. I have learned to beware of men, and that "all men are liars, but God is a promise-keeping God." "June 11. — The sacrament was administered here. I and some others in this church were now become a wonder to many, and God tried me on that occasion, but was very gracious to me, and saved me from the reproach of men* 62 GOSPEL TRUTH The communicants appearing by the tokens to be near a third part more than usually before, double tables were set, whereas before we had used only a single one. Saturday night and Sabbath morning were great rains, so that, awak- ing early on the Sabbath, and beholding the waters swol- len, and the rain falling, threatening to bar those on the other side, my soul said, What wilt thou do unto thy great name? For now many eyes were on us, and should the people gathered from places at many miles distance, have been so disappointed, I thought it would be interpreted as Heaven's sentence against them and us. I was helped to submission, and to see and adore the holy and becoming de- signs of Providence if it should be so, and to be easy, be- lieving God would do what is best. But he sent down, and delivered us from the reproach of men, gave us sweet days of the gospel, and not one shower all the time of the work, Sabbath or Monday. I thought I saw at this communion, in the conduct of Providence, as in an emblem, what is, and is like to be, our case, — the multitude carried off from us, the most tender of the godly and Zion's mourners cleaving to us, and protection allowed us as to the storm hanging over our heads from the church." On the 10th of July a motion was made to me by my two friends to write notes on the MarroAv, that I was ob- liged seriously to think of it. At length, having spent some time in prayer purposely for discovering the Lord's mind therein, I was determined to essay it, on this consideration, that as matters now stand, the gospel-doctrine has got a root- stroke by the condemning of that book ; and that whatever else be done for retrieving it, it will be but to little purpose while it lies among the pots, people being frighted and stumbled at it ; and this day I began that work. Having plied that work two weeks, on the Saturday's night of the second, awaking out of sleep, I was taken extremely ill of a kind of swooning, a most vehement heat and sweat being felt by me, my wife nevertheless testifying me to be cold as STATED AND ILLUSTRATED. 63 dead in the time, — the doctrine of the Marrow concerning the gift and grant, and that scripture, 1 John v. 11, u And this is the record that God hath given to us eternal life, and this life is in his Son," accordingly understood, That God hath given unto mankind-sinners (and to me in particular) eternal life, &c, whereby it is lawful for me to take posses- sion of it as my own, — was the sweet and comfortable prop of my soul, believing and claiming it accordingly. " August 2. — My two friends and I went in to the Com- mission.* Mr Wilson and I having been both brought with- in sight of death, threatening that we should not have ac- cess to appear in that cause again, and both about the same time, he by a fall from his horse, I as aforesaid. Thus the Lord dealt with us as with his own, and gave us a sight of death, to cause us to take heed how we manage in these matters. The Lord staying my soul in the sight of death on that foundation above said, controverted at that time, in our present struggle, was and is very confirming." Again, when afterwards in severe distress, 1724, he says, " While in my agony, I could not help groaning and crying : I was made by grace to say, Welcome, welcome, and kissed the rod for the sake of him who groaned and died on the cross for me ; aud I was made even to weep for joy, in his dying love to me; the foundation of faith, that whosoever believeth shall not perish, but have everlasting life, John iii. 16, was my anchor ground. I speak confidently of this; I have been in such circumstances, I could not have known where to have fixed my feet, had not the doctrine of free grace pointed out a sure ground ; I would pity them from my heart, that would look upon this as a dangerous course and tendency, to make one careless and untender." — Indeed, Mr Boston's views of the doctrine of grace were always • These three intimate friends, being often in Edinburgh at this time, their journeys to and from the Commission, and several assemblies, were often, in the summer, performed in the night season, for coolness j riding together twenty miles, or more, they indulged themselves in the pleasant exercise of praise to that Redeeming God, whose cause thev were zealously pleading. I 2 64 GOSPEL TRUTH practical and experimental. Many years before, he says, on a subject now keenly controverted, " Let them that will repent, that Christ may do for them ; I shall desire always to believe what Christ hath done for me, that I may repent ; not doubting, that the being instructed therein, is the plain way to smiting on the thigh, and saying, 'What have I done ?'* " We waited on three days, and were never but once call- ed before the committee, on Wednesday, to tell us the com- mittee had prepared an overture about our affair, to be trans- mitted to the Assembly, and we were appointed to wait on in November again. On the 22d of August, I spent some time in prayer, for the case of my own soul, and the writing notes on the Marrow. In the month of November, we ap- peared again before the Commission. There we were told we were to answer certain queries, to be given us in writing by them. And having gone away together to consult what was best to be done in that matter, I was clear, that whatever should be the consequences, we should receive and answer them. What determined me to this, was, that I thought we were to lay our account with parting with our brethren, as being cast out by them, and in that event it would be safest, both for the cause of truth and our own reputation. This was agreed to, and the queries were received with a pro- testation. And thus they turned the cannon directly against us. In March, 1722, we appeared again before the Com- mission, and our answers to their queries were then given in, with the protestation prefixed to them. These answers were, as I remember, begun by Mr E. Erskine, but much ex- tended by my friend Mr Wilson, where his vast compass of reading, with his great collection of books, were of singular use, and successfully employed. In May we appeared before the General Assembly, where the affair was at length brought to an end by their act, May 21, 1722, and we were admonish- * Miscellany Questions. STATED AND ILLUSTRATED. 65 ed and rebuked. Easily foreseeing what would be the issue in the Assembly's determination of the affair, I drew a pro- testation while I was at home, and carried it along with me. And the admonition and rebuke being received with ail gravity, the said protestation, subscribed by us all, was given in by the hand of Mr Kid, and instruments taken thereon in due form ; but the Assembly would not read it, and quickly closed the sederunt. I received the rebuke and admonition as an ornament put upon me, being for the cause of truth. " Thus ended that weighty affair, by means whereof I re- ceived another sensible increase of light into the doctrine of grace. Moreover, this struggle hath, through the mercy of God, turned to the great advantage of truth in our church, both among ministers and people, having obliged both to think of these things, and inquire into them more closely and nicely than before ; insomuch it has been owned, that few public differences have had such good effects. Mean- while it is not to be doubted but others have, on that occa- sion, been carried further to the side of legalism than they were before, and that, through the prevalence of their passions and prejudices, the gospel of Christ is by this time with many, especially of the young sort of divines, ex- changed for rationalism; so that I believe the light and the darkness are both come to a pitch, that they were before far from in this church ; of the which posterity may see a mi- serable and a glorious issue. " In July, 1721, the beginning of that month, I finished the notes on the Marrow, in the which, out of rt^.-rd to the authority of the church, that yet, in that affair, I could not obey, I took to myself the name of Philalethes Irenceus, as bearing my real and sincere design therein, viz. truth and peace. In compiling these notes, I had in view what was advanced against the Marrow, in the several prints extant at that time, especially Principal Haddow's Antinomianism of the Marrow detected, but naming nobodv. The unac- f3 66 GOSPEL TRUTH quaintednesss with these prints may occasion posterity's judging several of the notes quite needless, but at that time many had been at much pains to find knots in a rush." During the above controversy, he thought proper to treat of the two covenants to his people : " August 27, This year (1721) I began on the covenant of works, and handled it at large from several texts ,• I studied it with considerable ear- nestness and application, being prompted thereto ; as to the close consideration of the other covenant too afterwards, by the state the doctrine in this church was arrived at." Both these treatises, the fruit of Mr Boston's earnest study, have been long published, and will be found worthy the great man whose name they bear. He also at this time preached, as the other representers did, on Christian morality. This he had done often before, but as he and his brethren had been branded, as if their doctrine encouraged Antinomian licen- tiousness, he, as he says, judged it meet to intersperse the doctrine of the covenant of grace with that kind of subjects. This volume on the distinguishing characters of true be- lievers, and his large improvement of his sermon on Christ's being in the form of a servant, preached at this period, are master-pieces of Christian morality ; besides, in his Original Notes on the covenant of grace, he enlarges much in prac- tical uses. Mr Boston was much affected with the conduct of the Assembly in the affair of the Marrow. After he went from the above meeting of the Assembly in 1722, he preached to his people on Eph. v. 16, "Redeeming the time, for the days are evil." In this he gives vent to his concern in the follow- ing words : " Our days are evil in respect of corruption of doctrine and principles of religion. At this day is that ful- filled in this church, which the apostle addressed to the elders of the church of Ephesus : " Also of your own selves shall men rise, speaking perverse things, to draw away disciples after them," Acts xx. 30. The spring of gospel- doctrine, which some time ran clear, is now disturbed; STATED AND ILLUSTRATED. 67 truth is fallen in our streets, and equity cannot enter, and Zion's wounds are multiplied in the house of her friends. The days are evil on this account; for, 1. It is very disho- nourable to our Lord Jesus Christ, the purchase of whose blood gospel-truths are ; for of them we should never have heard, had he not given himself to the death for lost sinners; and the more they are obscured and veiled, the more is the Mediator's glory eclipsed. 2. It is an evidence that the savour of the glorious gospel is much lost, and that the glorious truths thereof, on which exercised souls have often sweetly fed, are much disrelished, and so it speaks soul-exer- cise to be very rare, and the experience of the power of truth on men's spirits to be fallen very low. 3. It is a sad prog- nostic of the further woful decay of practical godliness, Tit. i. 1 ; and that which hath not a tendency to promote real god- liness, is not a doctrine from God. The law in its due place, leading sinners to Christ, and leading them as a rule of life in Christ, tends to this end ; but when it is put out of its due place, it is perverted, and will never produce more like holiness, but a carcase of formal performances, unacceptable to God, in some, and more untenderness and licentiousness in others, as may be observed in the lives of those who so handle the law, as to confound it with the gospel. As to what is your duty at this day, when the harmony in the song of the watchmen is marred, and a spirit of error is un- doubtedly gone forth : Be not unconcerned with the public state of affairs, for if the honour of God and the cause of truth be at stake, I would advise to a cordial concern, in your most secret retirements before the Lord, in these matters. Take to heart the dishonour done to God thereby, the wounds given to truth, and the danger to the souls of men." To the same purpose he says : " To this day, many learn- ed men cannot see the reasonableness of the gospel-method of salvation, in opposition to the way of the covenant of works ; and therefore our godly ancestors, who reformed 68 GOSPEL TRUTH from Popery, and maintained the reformed truth against Popery by their heroic, zealous wrestlings, even unto blood, while they showed that acquaintance with practical godli- ness and real holiness, whereof there is little in our day, are in effect looked upon as a parcel of well-meaning, simple men, whose doctrine must be reformed over again, and ren- dered more agreeable to reason : A rational religion is like to be the plague of the day." — " Legalism is one of the dan- gerous engines the gates of hell are directing this day against the church built upon a Hock : this is an attempt against the grace of Christ, bringing in a scheme of religion, that has no relation to Jesus Christ and his Spirit ; and putting virtue or a virtuous life in the room of Christ's righteous- ness, for acceptance with God, and the exerting of our natural powers in the room of the influences of his Spirit, by which means the corruption of nature, and the necessity of regeneration, are buried in deep silence, and living by faith, attending the Spirit's influence, and communion with God, are branded as enthusiasm : Thus a refined heathenism is palmed on us for Christianity." — " In a sinking state of the church, the law and gospel are confounded, and the law jostles out the gospel, the dark shades of morality take place of gospel-light ; which plague is this day begun in the church, and well far advanced. Men think they see the fitness of legal preaching for sanctification ; but how the gospel should be such a mean, they cannot understand." He also says, with reference to this controversy ; — " Be of a gospel-spirit, having high thoughts of the free grace of God, and deep im- pressions of the nothingness of man, and all he can do, Gal. vi. 14. Learn and hold fast gospel-principles in your heads, and keep up a gospel-frame in your hearts, and have a gospel- practice in your walk. Learn the art of living by faith, be- lieving the promise, and on the credit of the promise, going out in duty; let love constrain you to obedience, and be strict and tender in the whole of your walk." Much legal preaching, where duty is indeed pressed and STATED AND ILLUSTRATED. 69 sin reproved, but the evangelic nature of duties is little cleared up, and men are driven into themselves to spin their own ruin out of their own bowels ; and Christ and his grace are not preached, because not understood; and, which is most lamentable, there is little sense among- professors to discern this legal strain that reigns in the sermons of many, but all is a good voice and good words : and, secondly, much legal practice among professors, their duties, like Dagon, turn over ; there is little experience of turning out of ourselves, but a constant turning into ourselves for what we do ; and no small weight is laid upon duties, many upon a very opinion in the matter of God's favour. He was particularly concerned for the youth with respect to these principles; so he says in 1727, "The rising generation is in extreme hazard at this time, beyond what they have been for many years; a religion is like to come in among them, that has no relation to Christ and his spirit, which is in effect but refined paganism ; with some, Christ is almost dropt out of their practical divinity, and morality in doctrine is justling out the gospel of the grace of God, and hence im- morality in practice comes in like a flood." Mr Boston lived several years after this, eminently serv- ing his generation by the will of God. The disorder of which he died, was of the scorbutic kind. This, resisting the power of medicine, increased in its violence until May 28, 1732, when he entered into the joy of his Lord. His public services in the church of Christ were not much in- terrupted by his indisposition. The last sermon he delivered from the pulpit, was on Rev. x. 6, 7, " And sware that there should be time no longer, but the mystery of God should be finished." But so great was his delight in his Master's work, and so earnest his desire to be occupied therein, when he should be called hence, that he composed two excellent sermons, on the necessity of self-examination, from 2 Cor. xiii. 5, and delivered them from a window in the manse, the people sitting without after he was unable to go to the 70 GOSPEL TRUTH church. As the two Sabbaths, or three at most, in which he was, by his growing- indisposition, laid aside from his public work, were very heavy upon him, his Master was pleased to call him home on the Saturday, to celebrate the eternal sabbath in that place where the inhabitant shall not say, I am sick. Mr Boston was of a stature about the middle size, of a venerable, amiable aspect, of a strong and fruitful genius, of a lively imagination, such as affords what is called a ready wit, (which, instead of cultivating, he laid under a severe re- straint,) of tender affections, a clear and solid judgment ; his temper, candid, modest, cautious, benevolent, obliging, and courteous. He had a natural aversion to any thing rude or uncivil, in words or behaviour, and a delicate feeling in case of meeting with any thing of that sort He was early called by divine grace, and all along after- wards exercised unto godliness ; he walked indeed with God in all his ways, daily acknowledging him ; frequent in solemn extraordinary applications to Heaven, followed with evident, comfortable, and confirming testimonies of divine acceptance and audience. He was a diligent, judicious observer and im- prover of the dispensations of divine providence in connec- tion with the word, his own frame and walk, and consequent- ly of great experience in religion. He was accurately and extensively regardful of the divine law, in all manner of life and conversation, (even in things that escape the notice of the most part of Christians ;) of a tender conscience, care- fully watching against, and avoiding the appearance of evil ; compassionate and sympathizing with the distressed ; chari- table to the needy, to the degree of religiously setting apart the tenth of his worldly substance yearly for their supply ; a dutiful husband, and indulgent father, a sincere, faithful, and affectionate friend. He was a considerable scholar, in all the parts of theological learning, and excelled in some of them : what he was for a humanist, even toward the latter end of his davs, his translation of his own work, on the STATED AND ILLUSTRATED. 71 Hebrew Acceutuation, into good Roman Latin, will abun- dantly testify. He was well versed in the Greek, and for the skill he attained in the Hebrew, he will, we are satisfied, in ages to come, be admired and had in honour by the learned world, especially when it is understood under what disadvantages, in what obscurity and seclusion from learned assistance, the above work was composed, and when it is considered how far, notwithstanding-, he had outstripped all that went before him in that study. He understood the French, and for the sake of comparing translations, could read the Dutch Bible. There were few pieces of learning that he had not some good taste for. But all his knowledge behoved to be otherwise discovered than by his professing of it. He was a hard student, of indefatigable application, so that whatever he was heartily engaged in, he knew not to quit, till, by help from heaven and incessant labour, he got through it. He had a great knowledge and understanding of human nature, of the most proper methods of addressing it, and the most likely handles for catching hold of it. He had an admirable talent at drawing a paper, which made a statesman,* a very able judge, say, (when Mr Boston was clerk of the Synod of Merse and Teviotdale,) that he was the best clerk he had ever known in any court, civil or ecclesiastic. He was an admirer of other men's gifts, liberally giving them their due praise, even though in some things they dif- fered from him, far from censoriously assuming or detract- ing. As a minister, he had on his spirit a deep and high sense of divine things, was mighty in the scriptures, in his acquaintance with the letter, with the spirit and sense of them, in his applying and accommodating them, for explain- ing and illustrating the subject. His knowledge and insight in the mystery of Christ was great, though a humbling seuse of the want of it was like to have quite sunk and laid him * Baillie of Jei viswood. 72 GOSPEL TRUTH by, after he began to preach. He had a peculiar talent for going deep into the mysteries of the gospel, and at the same time making them plain, particularly in making- intelligible their connection with, and influence upon, gospel-holiness ; notable instances of which may be seen in his most valuable treatise, " Of the Covenant of Grace," and in his sermons on Christ in the form of a servant. His invention was rich, but judiciously bounded, his thoughts were usually just, and often new, his expressions proper and pure, his illustrations and similes often surprising, his method natural and clear, his delivery grave and graceful, with an air of meekness, assurance, and authority, tempered together. No wonder his ministrations in holy things were all of them dear and precious to the saints. He was fixed and established upon solid and rational grounds in the Reformation principles, in opposition to Popery, Prelacy, superstition, and persecution. He was pleasant and lively in conversation, but always with a decorum in his character, quite free of that sourness of temper, or ascetical rigidity, that generally possess men of a retired life. He fed and watched with diligence the flock over which the Holy Ghost had made him overseer ; and notwithstand- ing his eager pursuit of that study (the Hebrew) which was his delight, he abated nothing of his preparation for the Sabbath, nor of his work abroad in the parish ; nor did he so much as use the short hand, whereof he was master, but always wrote out his sermons fair, and generally as full as he preached them. Far from serving the Lord with that which cost him nothing, it was his delight to spend and be spent in the service of the gospel. He was a faithful, and at the same time a prudent reprover of sin ; was endued with a rich measure of Christian wisdom and prudence, with- out craft or guile, whereby he was very serviceable in judi- catories, and excellently fitted for counsel in intricate cases ; zeal and knowledge were in him united to a degree rarely to be met with. He had a joint concern for purity and peace STATED AND ILLUSTRATED. 73 in the church ; no man more zealous for the former, and at the same time more studious of the latter, having- observed and felt so much of the mischief of separation and division. He was exceedingly cautious and scrupulous of any thing new or unprecedented, until he was thoroughly satisfied of its necessity and grounds. It was his settled mind, that solidly and strongly to establish the truth, was in many cases the best, the shortest, and the most effectual way to confute error, without inflaming and irritating the passions of men, to their own and to the truth's prejudice; therefore, in his explication and vindication of the Protestant doctrine, in a paroxysm quarrelled and condemned in a certain book (the Marrow,) he answered all and every body, but took notice expressly of nobody. He obeyed the injunction, " But thou, O man of God, flee these things," 1 Tim. vi. 1 1, being in an uncommon degree dead to the world : " Finding," says he, in the account of his life, " the business of it ensnaring to my mind, I had neither heart nor hand for it." On all these accounts he was respected and regarded, not only by his brethren that differed from him, but generally by all sorts of men. To conclude : — He was a scribe singularly instructed into the kingdom of God, happy in finding out acceptable words, a workman that needed not be ashamed, rightly dividing the word of truth, — a burning and a shining light. Thus Mr Boston's intimate friends, the Rev. Messrs Col- den, Wilson, and Davidson, drew his character some time after his death. Another minister, the Rev. Thomas David- son, late of Braintree, in Essex, writes : " The acquaintance I had with him, and the frequent opportunities I had of hearing him preach, I look upon as one of the greatest privileges I was favoured with in my early days, and Avhich I still reflect on with great pleasure. He was one of the most powerful preachers I ever heard open a mouth. It is true he was no Boanerges as to his voice, his delivery heir.tr grave and deliberate, yet there was a majestic energy in it, 74 GOSPEL TRUTH which, together with his venerable and comely aspect, made no small impression to his advantage on the minds of them who had the pleasure of hearing him. There were few men (if any) in his day, who courted popularity less than he did ; nay, he rather shunned it, but, like his shadow, it followed him wherever he went, for his ministrations were savoury and acceptable to all who had a relish for the truth as it is in Jesus, and a love to that holiness of heart and life which the belief of it never fails to influence in the minds of all the children of God." He published an action-sermon preached in 1714, entitled, " The Everlasting Espousals ;" another entitled, " The Mystery of Christ in the form of a Servant ;" and " The Fourfold State ;" all which have passed through many editions. The last was lately translated into Gaelic, the language of the Scottish Highlanders, and promises to be very useful. He left the treatise on the covenant of grace in a state of preparation for the press ; since his death, this, with the view of the covenant of works, his treatise on the Hebrew stigmatology, with many sermons, have been printed and spread through the British empire and the United States of America. Few writings, if any, are more acceptable and useful. The following were published after his death, and have been eminently useful : " Christ in the form of a Ser- vant ;" an action-sermon ; a view of the covenants of works and grace; "Crook in the lot;" "Body of Divinity, three vols. 8vo ;" " Treatise on the Hebrew Stigmatology, in Latin ;" The throne of grace, and evidences and causes of the decay of religion, four sermons ; a small vol. of fast- day sermons ; another on sowing in tears ; no temple there, &c; three octavo vols, of sermons, published by his son the Rev. Thomas Boston, Jedburgh ; the characters of Believers; the Christian life; this and the other world, three separate vols, in 12mo; three small vols, called Primitia et Ultima; and two vols. 8vo, chiefly com- munion sermons. Several of these have had many editions, STATED AND ILLUSTRATED. 75 and are generally had in high reputation in America and Britain among serious Christians. The following epitaph was written by Mr R. Erskine : " The gTeat, the grave, judicious Boston's gone, Who once like Athanasius bold stood firm alone ;* Whose golden pen to future times will bear His fame, till in the clouds his Lord appear." Letter from the Rev. Mr Boston, to Mr Hog, Carnock. " The act about the Marrow," says Mr Boston to his cor- respondent, u occasioned great thoughts of heart among us. I have been acquainted with that book about eighteen or nineteen years, and many times have admired the gracious conduct of holy Providence, which brought it to my hand, having occasionally lighted upon it in a house of the parish where I was first settled. As to any distinct uptakings of the doctrine of the gospel I have, such as they are, I owe them to that book ; and, therefore, as the hearing of the late Act anent it, was wounding to me, so the seeing of it did sting me to the heart. Last week our synod sat; and these two brethren, namely, Mr Wilson, and Mr Davidson, and I, agreed to write you on that head, and they left it on me to do it, that you may be apprized of the state of matters here in that point. " At the last meeting of our presbytery, before the synod, the printed letter anent the Marrow falling of course to be read and considered, and some difficulties anent it were started. This was so managed, that it was none of us three that brought this matter into the field. After some reason- ing on divers heads of the act, which was also produced, the whole brethren present finding themselves straitened, at least upon one point, viz. the condemning of that position, 'as the law is a covenant of works, you are wholly and alto- gether set free from it,' unanimously resolved to make a modest reference to the synod, on some difficulties they had abuut the act, but making no condescendence in writ. g -i 76 GOSPEL TRUTH " At the synod, after some struggle, we were allowed to produce our difficulties in face of the meeting. This was done at some length as to each of the five heads of doctrine, namely, in so far as some passages of the book put under these heads stand condemned ; and answers were made by the brethren in favour of the act. Somewhat, though little, was also said on the paradoxes and expressions of the Marrow. " You need not question but we received hard words and names, in the management of this matter, though it must be owned, it was but from very few. It was begged of the synod, they would contribute their endeavours to get this matter redressed at the next General Assembly : but we were put off with an advice, to lay our difficulties before the com- mittee for purity of doctrine, which we looked upon as little better than to lock them up in our breast, and could not obtain a delay of the affair till the next synod, that it might then come in again. * Dear Sir, this matter is much at heart with us, and though we charitably think ourselves obliged to judge, that the General Assembly are not of these principles which the act seems to us to import, yet we are persuaded, that truth is wronged, and the purity of the doctrine of the gospel cast under a cloud, from which, nevertheless, we hope it will shine forth more bright than formerly. And we are con- vinced, that unless there be a redress, the interest of truth will sink very low in this generation, and lower in the rising one, unless the Lord himself interpose with an almighty hand. We are afraid of the guilt of being accessory any way to the betraying of it, and it would much refresh our heart to hear that you and others, capable, through grace, to serve the interest of the gospel at such a time, were be- stirring yourselves to fall on some method for getting these matters rectified at the next Assembly ; or if that cannot be obtained, for discharging of the consciences of those who are pressed in that matter. STATED AND ILLUSTRATED. 77 "As for us, we would desire to be helped, through grace, to concur with you according to the measure bestowed on us. 3. REV. MR BONAR, TORPHICHEN. He was educated at the University of St Andrews, during a part of the gloomy and trying period which preceded the Revolution. Young as he was at that time, he displayed the sincerity and steadiness of his religious principles, by his resolution in maintaining at that University, in spite of re- proach, opposition, and even menaces of expulsion, his steadfast and avowed attachment, to the presbyterian cause. In 1692, he was licensed as a preacher, and in the following year was settled in Torphichen, where he continued during the remainder of his life, discharging for more than fifty years, the duties of a most laborious and faithful minister of Jesus. He was a man of strict piety, evangelical views, and fervent zeal. His acquaintance with the scriptures was ex- tensive and accurate beyond that of most men, it being an invariable rule with him, to read over the whole of the sacred volume several times in the year; a practice from which he was often heard to declare that he still received new pleasure, finding, upon every perusal, excellencies and beauties which he had never observed before. Besides his appearance in the case of the Marrow, he took a decided part in opposition to the errors of Professor Simpson, parti- cularly in the last process against him, for his Arian senti- ments. At the secession he was active and zealous in defence of the censured ministers, for whom he always maintained a great personal regard. When, in 1742, the remarkable revival of religion took place in the west of Scotland, Mr Bonar, * Referring to his appearance in the case of Professor Simpson. g3 78 GOSPEL TRUTH though then much enfeebled by age and bodily debility, ex- erted himself far beyond his usual efforts to make a journey to the spot, that he might personally witness what he had heard of by report ; and contribute some of his latest efforts in the pulpit, to promote that interesting and important work. He was settled in this parish about the beginning of the eighteenth century, and continued there till he died, for about fifty years. He was a man of strict piety, evangelical views, and fervent zeal. During his ministry, many of the most serious persons from other parishes, where intrusions happened, attended his church ; and at communion-occasions* multitudes of lively and experienced Christians, from distant corners, flocked to hear him and his assistants, Messrs Ha- milton, Kid, Erskine, &c. He published a sermon, preached at Whitburn, 1719, upon the erection of that part of Living- ston into a new parish, and a letter to a praying society at Edinburgh. He is honoured as the predecessor of several worthy ministers : — his own son, minister at Fetlar in the north ; his grandson, minister of Perth j and his great-grand- son, minister of Cramond, — all excellent men ; and indeed his posterity has been eminently blessed, and walk in the ways of their predecessors. When, by the infirmities of age, he could not walk to the church, he caused himself to be carried in a chair. His labours were much blessed. Many in his parish were dis- tinguished for knowledge and piety. Owing to their sen- tentious brevity and weight, some of his sayings are re- membered after the lapse of more than sixty years. His memory is blessed, and the savour of his name is preserved and cherished in that quarter which was the principal scene of his labours. STATED AND ILLUSTRATED. 79 4. REV. JOHN WILLIAMSON, MUSSELBURGH. He was the son of Mr David Williamson, West Kirk, Edin- burgh, who suffered considerably under the royal brothers, and was a faithful minister of Christ. His son, the subject of this short account, being- educated for the ministry, was settled in Musselburgh, in the beginning of the eighteenth century. He preached the gospel in much purity and fer- vour, and was long a serious and laborious minister in that large parish. When the Marrow controversy was agitated, he took a lively interest in it, and defended the truths con- demned. Mr Boston says of him, " He was very useful among us, being a man of a clear head, a ready wit, and very forward." He published a volume of sermons, entitled, " The Gospel-method for conquering sinners." He also elucidated the doctrines of grace condemned, in a large and judicious preface to the second part of the Marrow, with an appendix; — the scope and substance of the Marrow, both parts ; — also two small volumes of sermons, explaining se- veral doctrines condemned by the Assembly, in their acts with respect to the Marrow. The following hints from an address to his parish, prefixed to his Gospel-method, sets his character in an amiable and respectable light as a minister of Jesus : " I am deeply sen- sible of my manifold failings in every part of my ministerial work; yet I hope I have a testimony in your breasts, as well as in my own conscience, that I have endeavoured to warn you both of sin and danger, to set life and death before you, to preach to you Christ crucified ; and I hope I may adventure to say with the apostle, Phil. i. 8, that ' God is my record, how greatly I long after you all in the bowels of Jesus Christ.' I long to see sinners converted and sancti- fied, and saints further edified, confirmed, and comforted. I long to have you espoused to one Husband, that I may present you as a chaste virgin to Christ, 1 Cor. xii. 12. My 80 GOSPEL TRUTH heart's desire and prayer for you all is, that you may be saved, Rom. x. 1. O when shall the match be indeed made up with Christ and you? O how long shall any of you neglect the great salvation ? How long will ye refuse him who speaketh from heaven ? My soul is exceedingly grieved, when I think of the lamentable state of many among you, and I am afraid lest I have bestowed upon you labour in vain : but, dearly beloved, I hope better things concerning several of you ; and I cannot but acknowledge, that nothing more bears up my spirit under all the pressures I have been and am under among you, than the consideration of some success of my labours among severals, especially of the younger sort. O that you and many others may be my joy and crown of rejoicing at the glorious day of the appearance of Christ, which I hope we desire to love and long for. Can you forget, my dearly beloved, some sweet days of the Son of man, especially at communion-occasions, wherein we have seen the Lord's power and glory in the sanctuary ? O ! may we see such days ! O that we may find this place a Bethel and a Peniel, notwithstanding our provoking sins and grievous backslidings !" The ministers with whom he associated were the most evangelical of that period : Messrs J. Webster of Edinburgh, J. Brown of Abercom, Carlyle of Prestonpans, and Ebenezer Erskine. His church, on ordinary Sabbaths, was well attended, particularly at Sacramental solemnities, from Edinburgh, East Lothian, Fife, and the south ; so many in- deed attended on these occasions, that they could not be ac- commodated with lodgings. During the night seasons, they met in companies in a wood, near the church, where they spent the Saturday and Sabbath evenings in prayer and praise. Thus in the silent watches of the night were heard songs of praise, even glory to the Righteous. Mr Williamson was much grieved with the errors of Messrs Campbell and Simson, and testified against them. He also says in his seasonable testimony, "Speaking of STATED AND ILLUSTRATED. 81 Christ, being in him, drawing strength from union or com- munion with him, dependence on his righteousness, and such like, are obsolete antiquated notions among many of our young divines." During the agitation of the controversy, we find this good man and E. Erskine corresponding at sacramental occasions. He died about 1743. 5. REV. MR KID, QUEENSFERRY. Mr Kid was much esteemed by his parish at large, and de- servedly so, as a most holy, diligent, and able minister. In the meantime he for several years suffered the most indis- creet and injurious treatment from two magistrates of Queensferry, one of them an elder. They brought him before the presbytery of Linlithgow for pretended sacrilege : the presbytery fully cleared Mr Kid, and rebuked them. They appealed to the Synod of Lothian and Tweedale, who, un- der the influence of some leading men, the moderates of that time, reversed the sentence, sent a committee to meet with the presbytery of Linlithgow, and much maltreated the good man. It was what these who refused the abjuration oath, and the Marrow-men, had to endure in other presbyteries. This being the case, Mr Kid bore it as the reproach of Christ. The Rev Mr M' Vicar, West-kirk, a most excellent man, stood his only friend. Mr Kid befriended the Erskines and others who seceded from the church, and received them at a sacra- mental occasion, on their way home from the commission, who had suspended them, and ordered all ministers to refuse communion with them. This excellent man shared in the sufferings of the Church of Scotland under the royal brothers. He studied divinity in Holland, under Witsius or Marckius. It would appear he was ordained in Queensferry early in the eighteenth century, and continued there about forty years. 82 GOSPEL TRUTH His views of the gospel were profound and accurate, and his knowledge of scriptural truth extensive. The notes of his sermons still preserved in manuscript, afford abundant evi- dence of this. He was much given to secret prayer, and distinguished for his holy fervour in that exercise. During the summer, many from neighbouring parishes, some even from a great distance, waited on his ministry ; his views of the gospel being far more exact than several other ministers in that country. At the season of dispensing the Lord's Supper, multitudes of judicious and lively Christians attended. He boldly defended the rights of the Christian people to choose their own pastors, and at all times showed uncommon courage in his great Master's cause. 6. REV. GABRIEL WILSON. From Mr Boston, his intimate friend, we chiefly give the following account of this excellent man. Of his parentage and earlier life we know nothing. The first notice we have been able to find of him is, that he was for some time assist- ant to the Rev. Gabriel Semple of Jedburgh, before he was ordained minister of Maxton. He was a member of the Assembly, 1720, when the Marrow was condemned. He abhorred that their act, which he and others nevertheless could not get stopped. Along with others, he was deeply engaged in the cause of the Marrow. The answers to the queries, begun by Mr Ebenezer Erskine, were much extend- ed and perfected by him, when his vast compass of reading, with his great collection of books, were of singular use, and successfully employed in this affair. Besides what trouble he met with along with his brethren the representers, being at the Lord's supper at Penpont, he was publicly contradicted by some ministers, and obliged to speak to the pecple before STATED AND ILLUSTRATED. 83 dismissing the congregation, in defence of the doctrine he had preached to them. In 1721, being moderator of the April Synod of Merse and Teviotdale, he, at their meeting in October, preached a faithful and excellent sermon, at which they took fire, and immediately commenced a process against him, on the ac- count of that his sermon, which ended not till the General Assembly, 1723. In a preface to this sermon by the Rev. Mr Kid of Queensferry, it is said, " The strange history of this affair, if fully written, and set in a clear light, would scarcely be believed by posterity ; and if a fair account were given of the methods of procedure, remarks, and speeches, and other papers relative thereto, it would far exceed the bulk of the sermon itself. Meanwhile the reader must know, that the author has now stood a pannel before four Synods, and as many committees of that Synod, and yet they have not judicially found the sermon guilty of any error or erro- neous expressions. It was brought before the commission of the church in November last, by ways and means which, to the conviction of all that heard of them, wrere not so very laudable. The commission at the time did nothing in it, but committed it to some, for its further ripening till March. The committee did as little in it, but referred it back to the commission. When March came, the commission, without giving any judgment on it, left it entirely in its first southern dress, and transmitted the whole process to the next General Assembly, as it came from the Synod of Merse and Teviot- dale." Mr Boston, as taking a lively interest in the matter, says, " The General Assembly, in the month of May, 1723, put an end to the process against Mr Wilson, on account of his Synodical sermon. It came before them by a reference from our Synod, who, being bent to find error in the sermon, were, in the school-house of Kelso, upon the very point of giving the stroke, but with great difficulty were got to stop. In the morning before the reference, there was a meeting of a few, whether as a committee of the Synod, or a private 84 GOSPEL TRUTH meeting for conference, which last I rather suspect, though I cannot he positive ; there, proposals were made for ending the affair, and I made them one tending to peace, without pre- j udice to truth, which, though coldly received, yet all hopes of its taking were not cut off, till we came to the Synod.* But being read there, Mr Ramsay of Kelso fired upon it, and, as I remember, offered to dissent if it should pass; and on the contrary, he proposed a severe decision, against which I was resolved to dissent, in case of its being gone into ; so the Synod, perceiving the affair would go before the General Assembly, which way soever they would take, agreed to refer it to them, as it stood before them still entire. At the General Assembly, where the proceeding was more wary, Mr Wilson came off honourably, not one error being fixed on his sermon, notwithstanding all the clamour that had been made against it. For his peculiar zeal and faithfulness, his brethren had shot at him particularly, but his bow abode in strength. And the truth is, he was never, till this trial, known to them, but it set him in a clear light, and exceed- ingly raised his reputation."f Mr Wilson's speech to the Synod of Teviotdale, was found among Mr Boston's papers; we give the following hints, as delineating Mr Wilson's character and circumstances. " Moderator, according to the measure of the gift bestowed on me, I delivered before this Rev. Synod, what I took to be the Lord's mind and message by me ; in which message I endeavoured, as my subject led me, to witness for truth, and against sin ; among others, I offered my poor and mean testimony on that glorious gospel-truth, the justification and salvation of lost and undone sinners by free grace, without works, through faith in a crucified Saviour; where at the • Mr Wilson, while processed before his own Synod, met with the kind sympathy of the representors from other Synods : the Rev. Mr Williamson of Inveresk, and Messrs R. and E. Erskines, went over to the Synod of Merse and Teviotdale to encourage him. t This sermon was afterwards printed in this country and in America. It is indeed a noble and evangelical sermon, and well deserves to be reprinted. STATED AND ILLUSTRATED. 85 same time the unalterable obligation of the law of God upon believers, and the necessity of holiness in the redeemed, was in the strongest terms asserted. It is given out of me, pro- pagated among the people, and through the church as far as it will go, that I deny the Father in the glorious Godhead, the necessity of holiness in believers : that the law of God is binding on them, or that there is any need of a preparatory work of the Holy Spirit on the souls of men, &c. ; and, now when the sermon is delivered, that I have altered it, and kept back all the gross things that were in my papers, and which I delivered before the Synod ; whereas the brethren appointed to receive the copy know, and the brethren of the committee know, they have a faithful copy of my notes, and not only so, but of all things delivered by me, though they Mere not in my notes, so far as I can remember them. Moderator, I am made agazing-stock, a reproach, and a world's wonder throughout Scotland, and may be farther too, for any thing I know. Reproach sometimes breaks my heart ; and were it not I in some measure believe the pro- mises, and the special providence of God, I behoved to sink, and be broken effectually, — Moderator, though I shall readily own that any who hear the word at the Lord's mouth, and bear his message, may be able to express the truth in more fit and acceptable words than I have done in these papers, yet considering my unskilfulness, and my profound security from all fears of such unprecedented measures, I conceive I have much reason to bless the name of the Lord, who in- structs the simple, and guides the blind in ways they know not ; and accordingly here I desire, with all my soul, to bless him that my escapes were not greater than they are ; else where, alas ! had I been ? I had been swallowed, and eaten up as bread ; the truth had suffered by my means, and the friends of truth had been ashamed for my sake. As to the point of prudence and experience, under which consid- eration some of the quarrelled passages will fall, I will not pretend so much as a tolerable skill of that sort ; but I desire H 86 GOSPEL TRUTH to depend on him, on whom the Spirit of wisdom and under- standing rests, and in whom dwell all the treasures of wis- dom and knowledge. I know it has been strongly, though most invidiously suggested, that there was concert and ad- vice in this affair : never was any thing less true ; no advice, no consultation, about word or thing in these papers ; yea, so far from it, that I sincerely declare, no one in the world knew so much as the text I was to preach from, till I read it in this place. To conclude, Moderator, I can say it in truth, though my brethren and mother's children have been very angry with me, my Lord and Master has not discovered himself displeased with me on account of that sermon, or any thing in it. No doubt, he saw many more faults, and other sorts of them, than you can find ; yea, the whole per- formance was full of blemishes, and would not at all abide a trial at the bar of his holy law ; yet, I believe, he has gra- ciously pardoned all, and will never article me on that head; which, though it may be of no consideration with others, nor do I desire it should be of any, yet it is of great import- ance to me." From the act of the General Assembly we extract the following hints. Edinburgh, May 21, 1723. " The General Assembly having had under consideration, a reference made by the Synod of Merse and Teviotdale, to the commission of the late General Assembly, and by them transmitted to this Assembly, containing some remarks of that Synod upon a sermon preached before them by Mr Gabriel Wilson, minister at Maxton, in October, 1721 ; Find three points of doctrine, wherein the Synod represent he did not satisfy them as to his orthodoxy; viz. 1. That the moral law, to a believer, is divested of the curse or threaten- ing of eternal damnation, and hath no other sanction but fatherly chastisement. 2. That gospel or saving repentance is not necessary in a sinner, in order to the pardon of his sins STATED AND ILLUSTRATED. . 87 in justification. 3. That assurance, or a man's persuasion that he shall be saved by Christ, is of the essence of justify- ing faith. And the General Assembly having- heard what was contained in the remarks of the Synod, and offered by them on these three points of doctrine, and having also heard Mr Gabriel Wilson at full length thereupon, thought fit to appoint a committee of their number to converse farther with Mr Gabriel Wilson, and prepare an overture upon the whole ; and having heard the report of the committee, wherein they represent that Mr Wilson pleads, that these points of doctrine are not expressed in his sermon, and that it was purely in obedience to the Synod's command that he had said any thing about them, before the Synod or their committee : And as to the first proposition concerning the sanction of the law, he declared before the committee, that he did not tenaciously adhere to that expression, that the moral law is divested of the threatening of eternal damna- tion as to the believer ; and all his meaning is, that a be- liever, by his union with Christ, is for ever delivered from the curse of the law, so that he shall never for one moment come under the sentence of eternal condemnation. As to the second proposition, he declared, that justifying faith and gospel-repentance are inseparable, both in their principles and exercise. And being asked, if he would own it as a truth, that God did never justify an impenitent sinner, he answered, that he could not express himself in these terms, or in any words that might seem to import, that a sinner was justified by any works of his own ; and that the caution- ing against that was the main thing he had in his view in expressing himself to the Synod. And as to the third pro- position, he declared, that he owned all that is contained in our Confession of Faith and Catechisms on that head; and at the same time adhered to the answers given to the Com- mission of the General Assembly, 1721, upon that point, by the twelve ministers, of which he was one." Mr Wilson published a letter, as if from London, to a gen- h2 83 GOSPEL TRUTH tleraan at Edinburgh, a ruling elder, concerning the pro- ceedings of the Assembly, 1720, with reference unto doctrine chiefly. This was printed, and throws much light on the affair of the Marrow controversy. The following notes we extract from it. " Sir, to begin with the Marrow of Modern Divinity : Upon the news of the Assembly, our dissenting parsons, they especially who espouse the cause of free grace, against what with us is called Neonomianism, began to look at one another like people in a quandary, for it had for nigh an age gone through their own and their people's hands, as a tol- erable book, without being brauded for, or so much as sus- pected of, any such heterodoxies as you have found in it. And to be plain, I myself was not quite free of the surprise, having taken it for a book both edifying and instructive in the doctrine of Christ, as any one manual composure of the size going through the island. — Can this, thought I, be the very same book which has, for nigh these eighty years, been suffered, without let or molestation but from the Baxterian side, to pass and repass through Britain, and Ireland I be- lieve too, and that has undergone so many impressions with us? Can this be it I, and so many thousands beside, have been so much pleased with in reading, as what led us unto distinct and satisfying apprehensions of the two covenants, justification and pardon, of the real odds 'twixt law and gos- pel ? Is it possible a Scotch General Assembly will offer to blast wrhat, to my certain knowledge, God has so much blessed ? Yet I don't love in this case the cry of Antino- mianism, raised first by Professor Simson, I hear, in a Avay of reproach ; for though there have not been wanting with us, people of such wild opinions, I am much misinstructed if there is one man in your church, chargeable justly with any such thing. And therefore I wish the charge of Anti- nomianism come not to be of like import with you, as it has of a long time been with us ; for no sooner does one declare against Baxterianism or Neonomianism, but he is dubbed STATED AND ILLUSTRATED. 89 with the honourable title, and must be content ever after to go by the name of Antinomian. One might go on to ask, How your committee came to call upon the Assembly to condemn books, till at least they themselves know some- thing more about them, than it is manifest they did of the Marrow ; for, to say nothing of some former editions, that were entirely free of the alleged offensive passages for which they condemned it, the ninth edition of it, printed at London, 1690, has the passage anent faith, and that anent the law as a covenant of works, its being accursed and crucified, when Christ nailed it to his cross ; it hanging on a tree the same as he did, with many other seeming asperities, even more than the committee thought fit to single out; that edition, I say, has them all smoothed according to the style of the Westminster Confession ; yet the book must be condemned in whole, and by the lump. The author has also written a second part of the Marrow, expressly and purposely on the moral law, explaining and applying the ten commands to be- lievers, as well as unbelievers and sinners, as orthodoxly as ever Protestant divine did, for what uses they serve to the former, as well as to the latter ; which, if your committee had known, their assurance, I presume, would not have served them to charge him with denying the law to be a rule of life to believers. I have been in much pain about one James Hog, who has wrote a recommendatory epistle to the Scotish edition of the Marrow. My fear was, lest I had found him somebody of bad character or principles with you, whose recommendation had brought the book under sus- picion, with such as either know nothing of, or did not re- gard, such eminent divines as Joseph Caryl, Jeremiah Bur- rough, or William Strong, who had gone before him. But after due pains to be informed, it was a mighty satisfaction to me to be undeceived, and to find he is a man, if I be not much imposed upon by my authors, of such eminence for holiness, learning, gravity, orthodoxy, and experience in re- ligion, that several of your committee-men might, without h 3 90 GOSPEL TRUTH disparagement if his and their humility would allow of it, sit at his feet, and learn divinity and experience both of them. Yet, was I acquainted with the worthy man, I could, I think, be bold to chide with him on a single particular, that he did not choose the last edition of the Marrow, against which they could not have found these shows of occasion they have taken hold of in the edition recommended by him ; yet I must own, there seemed to be something in the reply one made me, when talking to this purpose : ' Why,' said he, * perhaps Mr Hog has not known there was any later edition of the book, than that which fell into his hands, and what know we but holy Providence has overruled that matter, and laid an occasion before some for discovery ! We know not,' added he, ' what Providence has to bring out of these proceedings for the behoof of gospel-truth. For, as it befell our Lord himself, so when gospel-truth is undervalued, dropped, and trodden down, many are at length left to bury it, that it may rise more glorious.' I heartily with you regret the great decay of practical godliness, but wonder the less of it, seeing truth is a-going ; and you may believe, it is vain to talk of the recovery of religion in its practice and power, in order to the revival of truth, and setting matter of doctrine to rights, for this I humbly conceive is not the due order. It will be but a perfuming and supporting a dead carcase, or forcing water forth of a flint, to essay holiness of heart and life, without the knowledge and belief of the truth. The gospel is a doctrine according to godliness. The love of the Spirit, and the belief of the truth, are inseparable. The doctrine of Christ being once believed and received, then, and not till then, will godliness natively and inseparably result from, and accompany it ; and this, if you look back, has been the blest order in all times of reformation in the church, the light of truth coming in, the Spirit of God coming along, making it effectual to change the hearts and lives of men. O that the Sun of righteousness would return, and rise on us with his life-giving, healing light and heat ! It is the STATED AND ILLUSTRATED. 91 manner of some of your Synods, I am also told, to ask at Presbj'teries, when to be removed for privy censures, if any in their bounds recommends the Marrow. [ don't mind to have read that ever your Church ordered so narrow a scru- tiny about any book, besides the acts of the Council of Trent, on the back of your reformation from Popery. Pray, tell Mr Hog I sympathise with him under his reproach and con- tempt; he needs not, I hope, be put in mind, there is a re- surrection of names, and of books too, as well as of persons. April 20, 1721. Your humble servant. P.S. Tell your people to take heed what they are doing ; their false alarm of Antinomianism is to me no promising presage ; for, thinking of that matter, I found, that the law in all ages has been the first and most plausible handle made use of to overthrow the gospel : Our Lord and his apostles were, in the sense of the then church, horrid Antinomians. The proto-martyr Stephen was stoned for speaking, as they alleged, blasphemous words against the law ; and was not the apostle Paul, on the very same account, every now and then in danger of his life from the Jews, who could not un- derstand how his doctrine of salvation by free grace, justifi- cation by faith without works, did not make void the law, which nevertheless he tells does really establish it. I am informed that the moderator of the last General Assembly had written letters to four worthy ministers,* whose names are, and will be, savoury to all the well-wishers of truth in this and other churches, to answer for the doctrine they preach, and that before those who may be said to be but striplings when laid in the balance ; yet these four came, I hear, having the testimony of God and a good conscience to support them, in that they had endeavoured, through grace, to teach and preacli nothing but Christ, and free grace through him, to poor souls. I hope they have many • The Rev. Messrs Hog, Hamilton, Warden, and Brisbane. 92 GOSPEL TRUTH seals of their ministry, and will, probably, have more seals one day than their accusers; and having desired to know what accusation was laid to their charge, they were ordered instantly to answer what questions should be asked." This good man boldly befriended the cause of truth, when Mr Boston made his noble stand for the divinity of the Son of God, before the Assembly, 1729. Mr Wilson, though not a member, craved leave to speak, and obtained it, and delivered himself in the following words : " In regard I am persuaded this sentence* does not duly serve to glorify God our Saviour, nor to preserve this church upon him as the foun- dation ; and in regard it is in no wise agreeable to the mind of the Church of Scotland, made known to this Assembly, and that it will, I am confident, hasten wrath upon this church ; I therefore declare my testimony against it." Also in Novem- ber, 1733, when the commission loosed the relation of the Seceding ministers from their charges, prohibiting them to preach, or any to employ them. Upon the passing of the above sentences, Mr Wilson gave in the following protesta- tion : " I, Mr Gabriel Wilson, minister at Maxton, do here- by, in my own name, and in the name of all those that shall adhere to me, protest against this sentence of the commission, in the case of the four brethren : and that it may be lawful for me to complain of the said sentence, and of the several acts of Assembly that have occasioned the same, to any sub- sequent Assembly of the Church of Scotland : as also, that it may be lawful for me, in a becoming manner, on all proper occasions, to bear testimony against the same, with all other defections and severities of this church in her sentences ; and finally, that I may in the meantime, as in providence I shall find opportunity, hold ministerial communion with my said dear brethren, as if no such sentence had passed against * A mere suspension from teaching or preaching, leaving the door open for any future Assembly to take off this sentence. STATED AND ILLUSTRATED. 93 them. Upon all which I take instruments in the clerk's hands. " Gabriel Wilson." This was adhered to by six ministers. Between the years 1734 and 1750, he sometimes took a journey to Edinburgh, at the dispensation of the Lord's supper in the city, and also in the West Church, without making himself known. He used to wait on the sermons of Mr M'Laren, and other excellent ministers. He was frequently observed, however, by various Christians, who used to attend communions in the south, in former days. When observed by the ministers, they employed him to preach and serve tables, greatly to the satisfaction of the Christian people. He also attended a sacramental occasion at Cambuslang, when several thousands were present. His not being employed at that time, seems to have given some offences to him and to Mr Davidson, his friend, at Gala- shiels. This faithful minister of Jesus died in the beginning of 1750. In a letter to a friend, the Rev. Mr Davidson gives the following account of his death. — "You will have heard of that eminent and worthy servant of Christ, Mr Wilson, his having got through his travels in a waste and howling wilderness. On Wednesday was eight days (Feb. 22, 1750), he was seized in the evening with a sore throat. I went down on Friday, and staid till Saturday. He knew me ex- actly, and to the last he was distinct, though not able to speak, save Yes or No. He turned worse on Saturday's night, and on Lord's day morning, at six o'clock, he entered into the joy of his Lord. A great man and a seer is fallen in our Israel. When we are mourning, we must not mur- mur ; it becomes us rather to adore God for making him so great, without which we should not have had occasion to mourn ; and that he kept him so long capable of performing so many acceptable and honourable services to the church of God." Beside the letter referred to, Mr Wilson printed a, 94 GOSPEL TRUTH tract on the form of swearing- by kissing- the gospels, the ex- cellent sermon entitled the Trust, and preface to Monro's Letters, and to Divine Meditations by a person of honour. " He was a man of great piety, tenderness, and learning-, with a vast compass of reading-, most clear and distinct in the doctrine of grace, particularly as to the gift and grant made of Christ to sinners of mankind, and as to the nature of faith ; and my clearness and distinctness therein, I owe to him, as the mean of conveying it to me : A plain preacher, but deep in his thoughts, especially of later years, and grow- ing remarkably in insight into the holy scriptures, zealous and faithful to a pitch ; having more of the spirit of old Presbyterians than any minister I know, for which cause he hath been, and is, in the eyes of many, like a speckled bird, but withal a most affectionate, constant, and useful friend, a seasonable and wise adviser in a pinch."* 7. MR EBENEZER ERSKINE. Mr Ebenezer Erskine was the son of the Rev. Henry Erskine, Cornhill, Northumberland. This excellent servant of Jesus was, along with other faithful brethren in England, ejected in 1662. He preached some years in a meeting-house in the parish of Whitsome, Scotland, where he was the in- strument of the conversion of Mr Boston, when a boy of eleven years of age. At the Revolution he was settled in the parish of Chirnside, and died there.* His son Ebenezer was born on the 22d of June, 1680. Having gone through a regular course of education at the University of Edinburgh, he was in 1 702 ordained to the pastoral office at Portmoak, in the presbytery of Kirkcaldy, a pleasant remote residence, where he had good opportunity for study in the first years * See Palmer's Non-conformist's Memorial, 2 vol STATED AND ILLUSTRATED. 95 of his ministry, which laid the foundation for his eminence and usefulness in after life. Here he soon married Allison Turpie, a young lady of agreeable dispositions and distin- guished piety. At that time and afterwards, his views of the gospel were far from being clear and correct, and his discourses, like those of many good men in the Church of Scotland, contained a mixture of legal and evangelical doc- trine. His brother, Mr Ralph, and others, were useful to him in this respect ; but his amiable spouse was signally instrumental in producing a happy change in his views of divine truth. Of this he afterwards made the most tender acknowledgments to his children and friends. Indeed, there is reason to believe that Mr Ebenezer Erskine's decided views and feelings with regard to religious truth, are to be traced to a conversation which took place between his wife and his brother Mr Ralph, some time after he was ordained minister of Portmoak. In a bower in the garden, imme- diately beneath the window of Mr Erskine's study, which was open, they were conversing confidentially on the subject of their Christian experience. Their views and feelings were so different from his, that he was struck with the idea that they possessed something which he wanted ; and the impression seems never to have left him, till he became not merely almost, but altogether as they were, — a true Bible evangelical Christian. His experience respecting the doctrine of grace he ex- presses in the following words : " I do freely own, since I knew any thing of Christianity, I never found a greater dif- ficulty in any thing, than in bringing my heart to fall in with the order of the covenant of grace, first privilege and then duty ; and even after the soul is as to the main brought to acquiesce in the new method of salvation, yet there is so much of the old Adam, I mean, of a legal spirit in us, as is still leading us insensibly back to Adam's covenant, to expect mercy, and grace, and glory, on the score of something wrought in us, or done by us. And we who are ministers 96 GOSPEL TRUTH often betray the legality of our own hearts, which I speak in the way of regret, from my sad experience, and not in a way of reflection on any others."* To the same purpose he says, K As for the doctrines delivered, if I durst not hazard my own salvation upon the truth of them, I had never ven- tured to preach them as the truths of God to others. I am firmly persuaded, that one grand reason why the gospel has so little success in our day is, because our discourses gener- ally are so little calculated for pulling down our own, and exalting the righteousness of Christ, as the alone foundation which God hath laid in Zion ; our sermons lose their savour and efficacy for salvation if this be awanting. Again, min- isters of the gospel, when dispensing the truths of God, must preach home to their own souls, as well as to others ; and truly it can never be expected, that we will apply the truths of God with any warmth or liveliness to others, unless we make a warm application thereof to our own souls ; and if we do not feed upon these doctrines, and practise the duties which we deliver to you, though we preach unto others, we ourselves are but castaways."1 The following personal covenant, found among his papers, discovers his serious godliness. It seems to refer to a larger one. " O my God ! because I have so often broken my covenant of duty with thee, (though, blessed be thy name, that covenant of grace with my surety can never be broken,) I do this day ratify and renew it, and earnestly desire grace from thee, O Lord, to keep it in another manner than I have done, I, being of myself weak, and insufficient for any thing, do again and again earnestly desire and crave thou wilt deal with me according to thy own sweet promise, on which I lay my soul's salvation, and remember the word, O faith- ful God, recorded in Ezek. xxxvi. 26, ' A new heart also will I give thee, and a new spirit will I put within thee ; I will take away the stony heart out of thy flesh, and I will * Preface to Sermon on maintaining Good Works, STATED AND ILLUSTRATED. 97 give thee a heart of flesh.' On which words thou hast caused thy servant to hope. In the faith that thou wilt fulfil thy word, I renew and ratify my former covenant, and swear myself to be the Lord's for ever in a perpetual covenant, whereof I, not only with my hand, but with my heart, set to my name. "Ebenezer Areskine, " Thy sworn servant." Mr Erskine was extremely regular in secret devotion, and much exercised in it. In his family, he was attentive to the souls of his children and servants ; indulgent, he yet pre- served his authority ; on several occasions he called them to family fasting and thanksgiving. His conversation was pleasant and facetious, yet always grave and edifying. He was exemplary for calmness and resignation under the hea- viest trials. He was much given to study, and prepared with exactness for public service. As he increased in clear evangelical views of divine truth, he was inspired with a holy zeal to do good, particularly in his own charge. He set up prayer-meetings, drew up rules for them, and diligent- ly attended them. He paid particular attention to the young people ; even on Saturday, when the children were catechised in the parish-school, he would wait on them, examine, and pray with them. When he did not come to the school, it was customary for the children to go to his house, of which they were very fond, as Mr Erskine always showed them much attention and kindness. He catechised his parishioners in public, and visited them from house to house, agreeably ^ to the rules of the Scotish Church. His public examina- tions were well attended, not only by the people who were that day to be catechised, but by a great many more from various quarters. Mr Erskine, when he visited families, used to say as he entered, Peace be in this house. He then proposed a few questions to each adult. Next he examined the children, whom he greatly encouraged. After a word I 98 GOSPEL TRUTH of exhortation, in which he improved any providence in which the family was interested, he concluded with prayer, wherein he was very particular and affectionate. In visiting the sick, he was diligent and conscientious. ThG following anecdote of him when so employed deserves to be remembered. When visiting Ann Meiglo, a poor but godly woman, she said, " O Sir, I am just lying here, a poor use- less creature." ' Think you so ?' said the good man. " I think," replied she, " what is true, Sir, if I were away to heaven, I would be of some use, to glorify God without sio." 1 Indeed, Annie,' said he, ' I think you are glorifying God by your resignation and submission to his will, and that in the face of many difficulties, and under many distresses. In heaven the saints have not your burdens to groan under; your praise, burdened as you are, is more wonderful to me, and, I trust, acceptable to God.' At this time he was sore tried by some in Fife addressing King George the First, wherein they represented him and his friends, Messrs Hog, Bathgate, &c. as rebels against authority, for appointing fasts and for preaching against the sins of the times. He also, as many of the Scotish ministers then did, set up a weekly lecture on Thursday, which was well attended, not only by his own people, but also by many from neigh- bouring parishes, and was productive of the most happy effects. Being established in the knowledge and faith of the gospel, he displayed great freedom and boldness in the pub- lication of it. Under his ministry, Portmoak was indeed eminently as a field the Lord had blessed, for intelligent and lively Christians. In 1714, and before it, Neonomian doc- trine had leavened the minds of several ministers in the Synod of Fife, of which Mr Erskine was a member, and it appeared in their pulpit-performances, particularly as to the conditionality of the covenant of grace with respect to sinners. Mr Erskine apprehending this to be a real over- turning of the gospel plan, he, with others in this Synod STATED AND ILLUSTRATED. 99 who were afterwards Representers, boldly opposed it, and maintained the contrary doctrine, viz. that to Christ it was strictly conditional, but to sinners as such free, in the gift of Christ and its blessings. Expressing this sentiment in one of his sermons, he says, " They, who either in print or pul- pit ridicule or exclaim against this as a new scheme of doctrine, do not ridicule us, but the standards of the Church of Scotland, wherein this doctrine is asserted." He also complains of legal doctrine in the following words : " The method of inverting the order of Christ's offices, and making the first act of faith to terminate on Christ as a King, as it is a way of thinking most agreeable to nature, which runs with a mighty bias to Adam's covenant, so I judge nature is much fortified in this way of taking up the method of salvation by Christ, by the strain of some men's doctrine in our day, who inculcate faith and repentance as new pre- cepts, given out by Christ in the gospel, which were never required in the moral law of the ten commandments."* In a sermon before the Synod, he charges it on himself and others : " Let us beware of nauseating the sublime mysteries of our holy religion, preferring thereunto the harangues of moralists ; let us preach up the everlasting righteousness of the Son of God, the only ground of a sinner's justification, and beware of every thing that has the least tendency to foster a sinner in his hope of salvation by the works of the law. Let us beware of blocking up the door of access un- to Christ by legal qualifications, which are no where to be had but in Christ himself." He early joined the Representers in the case of the MarroAv, and, being in high estimation among them, was appointed to draw up the Representation. He also made the first draught of the answers to the queries, He details his trials and exercises with respect to this affair in the following wrords : " There is a handful of ministers, who have lately put in a petition to our National Assembly, * Sermon on the Assurance of Faith. 12 100 GOSPEL TRUTH in favour of the pure and precious truths of the gospel, which they conceive to be injured by an act of Assembly. There is a mighty cry raised against them, both in pulpits and in common conversation, as if they were the troublers of Israel, new schemers, and what not? Many strange errors are fathered upon them, which they never once thought of. I shall be far from bringing- a railing- accusation against those who study to wound their reputation, and to mar the suc- cess of their ministry, for I look on many of them as great and good men. But if they be helped to bear reproach for the name of Christ, and for the cause of his truths, with humility and lowliness of mind, the Lord in his own time will find a way to bring them to the light, so as they shall behold his righteousness; and although their reputation should for ever sink in the world, under the load of reproach that is cast upon them, I hope they think it but a small sacrifice for the least truth of God, which is of more worth than heaven and earth. I say, this is matter of humiliation, that any of the precious truths of Christ should be under a cloud, and we be divided in our sentiments thereanent."* " Ministers who endeavour to preach the doctrine of the grace of God, or who preach down good works in the mat- ter of justification, are aspersed as enemies to good works and holiness, or, as if they separated between faith and good works. This was a calumny cast upon Christ himself, which made him offer that vindication, " I am not come to destroy the law, but to fulfil it." This was the charge against Stephen, that he spoke blasphemous words against the law ; and this was a charge against the apostle Paul, " Do we make void the law through faith ? nay, we establish the law :" this being the case, we are in the best of company. " I have observed it to be the practice of some, to raise a mighty hue and cry, against certain men, as erroneous, new schemers, maintaining principles inconsistent with the strip- * Sermon on Psal. cxxxviii. 1 STATED AND ILLUSTRATED. 101 tures and our standards of doctrine, without ever condescend- ing upon one unsound position which they hold. I have observed others form errors out of their own disturbed fancy, and then fall to the confutation of them, as if they were the principles of the men they level against, while they only beat a man of straw of their own imagination. I humbly think, when errors are broached in a church, he that would act a fair and faithful part in the defence of truth, ought first to make it evident beyond contradiction, that such errors exist, and by whom, and in what book, and then to refute them solidly by scripture and reason. This, I appre- hend, is the most habile way of gaining them that have gone aside from the truth, and of guarding others against the in- fection of their principles, but to make a noise of error with- out such a particular condescension and confutation, is but the trumpet giving an uncertain sound; in which case, who shall prepare himself for the battle ?" " I bless God I am so far from being shaken in that cause, by any attempts against it, that I am rather more and more confirmed, that the cause is the Lord's. I look upon it as a piece of the greatest honour that was ever put upon me, that the Lord called me forth, to lift up a banner for truth, or yet to suffer reproach for his precious truths, which I am convinced suffered so much injury by the act condemnatory, 1720, and the act explanatory, 1722, that as I live, so I desire to die, in this hope, that when some of this generation, who were the principal supporters of these acts, are off the stage ; when matters come to be impartially examined by a succeeding generation, whose honour shall not be dipt in the support of these acts, the design of our petition to the Assembly, and our prayer unto God, shall be answered, in their being re- pealed, both as being injurious to truth, and to the true honour of the Church of Scotland; and that the children who are yet unborn, shall praise the Lord, who stirred up any of this generation to contend for injured truth, that it i 3 102 GOSPEL TRUTH might be handed down to them in purity.* I know it is the ordinary lot of those who espouse the cause of troth, when lying under a cloud, to be represented as erroneous men, babblers, turbulent, turning- the world upside down •, but none of these things move me, for these clouds shall blow ovf r. However truth may be borne down for a time, yet at length it shall be brought forth unto victory, and those who espouse its cause shall share in its triumphs, Rev. iii. 10." In 1742, he says, "Much injury was done to the doctrines of the grace of God, in the acts of assembly, in 1720 and 1722, with relation to the Marrow of Modern Divinity, whereby a bundle of precious truths are condemned, and lie under the rubbish ever since; which I hope shall yet be brought forth to victory." About this time an act passed in the Synod of Fife, the occasion of which was as follows : — " Some representing brethren in the bounds of the Synod, whereof I was one, did take occasion, in our public appearances, to assert some of those points of truth, in the Westminster Confession, which we conceived to be publicly leased by the act of As- sembly 1720, condemning the Marrow; as, That believers are delivered from the law as a covenant of works : That there is a difference to be put between the law of works considered as a covenant, and the law considered as the law of Christ, or a rule of obedience in the hand of Christ : That when the law as a covenant comes upon the believer, de- manding the debt of perfect obedience as a condition of life, his only relief in that case is to plead the perfect obedience and complete righteousness of the ever blessed Surety; and that the plea is so far from weakening him in the way of duty, that it is one of the principal springs thereof: That there is a fiducial assurance, or a persuasion of the record of • Ti:e good man's hopes were so far realized, when, twenty-two years after- wards, these precious truths were fo ably illustrated and defended by the Associate Presbytery act, doctrine of grace. STATED AND ILLUSTRATED. 103 God concerning Christ, with particular application to the soul itself, in the very nature of faith ; which record is, that God hath given to us eternal life, and that this life is in his Son ; which assurance of faith we take to be the very same upon the matter (though differing in words) with what the West- minster divines call a receiving, applying, and resting upon Christ as he is offered to us in the gospel. It is albeit a foolish and ignorant cavil of some against ministers, Why so much insisting on faith ? Are not other things as necessary to be preached? I answer, other things are necessary in their own place, but faith and believing in the first place, and till we bring you to believe, we do nothing at all, — this being laying the foundation of all religion ; and you know it is foolish to think, or speak, of rearing up a superstructure till the foundation stone be laid." On this important subject he further says, " It is disputed at this day, whether assurance be of the essence of faith. I incline not to call it by the name of assurance, as some startle at it, I choose rather to call it the certainty of faith. All I say of it is only this, that there cannot miss to be a certainty of faith, because doubts and fears vanish before it. ' Why are ye fearful, O ye of little faith ?' How faith can fill the soul with joy and peace, if it has no certainty as to these things wherein it doth rejoice, is what, I think, no man is able to account for. How a man can rest on Christ, and apply him and his salva- tion to himself in particular, and yet not believe he shall be saved through the grace of Christ, appears to me a paradox ; but now it must be remembered, that although there be a certainty in the nature of faith grounded on God's promise in Christ, there is a great difference between this and the certainty of reflection, which some call a discursive assur- ance. This last is built upon the soul's own experience or feelings; the first sort is not in the nature of faith, as the Confession says, but the last sort of certainty is what is, and has been, owned by all the stream of reformed divines both at home and abroad, since our happy Reformation from Popery. 104 GOSPEL TRUTH That there is such a gift and grant of Christ in the word to mankind lost, as gives them a better title to him than the angels that fell, yea, as lays a foundation and warrant for every one to receive him, that reads or hears it. I remem- ber particularly, that I was challenged judicially at a Synod in Cupar, Sept. 1721, for a sermon I preached at Largo* that same year upon that text, Psal. lxxxix. 16. 'In thy righteousness shall they be exalted,' as if therein I had taught that believers are exalted above the law, that God looks upon believers as altogether innocent, that he has no grudge in his heart against them ; as to which particulars, I told the Rev. Synod what I taught; viz. as to the first, following the phraseology of the text, I had taught, believers were exalted above the law as a covenant of works, for which I quoted Rom. vi. 14. " Ye are not under the law, but under grace ;" though at the same time, and with the same breath, I taught, that believers were not, and cannot be, delivered from it as a rule of duty; neither can any creature be loosed from its obligation to the laws of its Creator. But considering the law as a covenant of works, the believer was not thereby to be justified or condemned, but exalted above it by the imputed righteousness of the Son of God. As to the second, viz. that a believer in Christ was altogether innocent ; I told the Rev. Synod, that I could not remember of my having any such note ; only I did remember, when I was giving some qualities of that righteousness in which the believer is exalted, I taught it was a spotless and absolutely perfect righteousness, insomuch that justice could not find the least flaw or blemish in it. * " My design at that time," says Mr Erskine, " was only to preface before the action-sermon by tbat worthy and eminent servant of Christ, Mr William Moncrieff." This minister of Jesus was son of the Rev. Alexander Moncrieff of Scoonie, a persecuted minister of great eminence. He had two sons in the ministry, Mr John Moncrieff, Edinburgh, and Mr William Moncrieff of Largo. This last, as well as his brother, was an evangelical, holy, and successful min- ister. In his time, Largo, at sacramental occasions, was the resort of many sorious Christians.— Mr R. Erskine published an elegy on his death. STATED AND ILLUSTRATED. 105 Yea, we find in scripture, that God, when he views the be- liever as under the covert of this righteousness, he speaks of him as though he were perfectly innocent: 'Thou art all fair, my love, there is no spot in thee.' ' He hath not be- held iniquity in Jacob, nor perverseness in Israel,' though in himself considered, and as to the matter of sanctification, he be full of spots and blemishes. As to the third, that God has not a grudge in his heart against a believer in Christ, I told I could not be positive whether I used that expression ; but if I did, I made no difficulty to account for it, if it was required of me ; and being desired by Principal Haddow to say on, I delivered myself to the following pur- pose,— That God, as a vindictive judge, had not the least grudge in his heart against a believer in Christ, having re- ceived a complete satisfaction in his glorious Surety ; though, as a fatherly judge, he is many times angry with him, and accordingly visits his iniquity with rods, and his transgres- sion with stripes. There was likewise another sermon for which I was quarrelled at the same time, which was preach- ed on a fast-day before the sacrament of Orwell, June 27, J 721, upon these words, Psal. exxxviii. 6, 'Though the Lord be high, yet hath he respect unto the lowly.' I say these and the like doctrines, taught by us in public, (and, for my own part, it is my practice to teach them, without insinuating any controversy about them in the Church of Scotland,) being represented unto the Rev. Synod, and which we confessed and owned as truths of God before the Synod, and do own them before the world." It is related by a judicious Christian, an ear-witness, now with God,* that when about this time debates ran high in the Synod of I Fife, some members denying the Father's gift of our Lord Jesus to sinners of mankind, Mr Erski'ne rose and said, " Moderator, our Lord Jesus says of himself, ' My Father giveth you the true bread from heaven.' This he uttered * Mr Henry Thomson, late merchant, St. Andrew's. 106 GOSPEL TRUTH to a promiscuous multitude ; and let me see the man who dare say he said wrong ?M These words, with the manner in which Mr Erskine uttered them, made an uncommon im- pression on the Synod, and on all who were present. In May, 1 725, on account of his attachment to the above doc- trines, he was arraigned before the Commission of the Gene- ral Assembly, by the Rev. Mr Anderson, St Andrew's.* The sermons complained on are on the following texts : Rev. ix. 41. John vi. 66. Psal. cxxxvi. 6. Tit. iii. 8. Luke ii. 28. Psal. lxxxix. 16. 2 Chron. xx. 20. John vi. 6. Some of these had been preached ten years hefore. Of the sermon on John vi. 66, it was affirmed, Mr Erskine had preached doctrine of such turbulent and erroneous tendency, as Mr Anderson, preaching after him, was obliged publicly to con- tradict; of these on 2 Chron. xx. 20. and Luke ii. 28, he said, Mr Erskine preached unsound doctrine, or of an er- roneous tendency. Of this sermon Mr Erskine says, " If the doctrines here advanced will not stand before the law and the testimony, let them perish, as having no truth in them ; but if they be agreeable to, and founded upon, tho oracles of the great God, he who makes no difficulty to bap- tize them the doctrine of devils, would do well to consider whether he falls under that heavy charge of changing the truth of God into a lie, or of putting light for darkness, and darkness for light." He further adds, " I bless the Lord I found his countenance in the delivery of the following dis- course. I know he sealed it upon the hearts of some, who, I am persuaded in charity, knew the voice of the great Shepherd. If he shall also accompany it with the light and power of his Spirit in reading, it will more than compensate all my pains and labour." As to the sermon on Tit. iii. 8, it was affirmed, that by ambiguous expressions, he endeav- • Mr Erskine was not singular, in his sermons being complained of at this period by ministers ; several of them in the Synod of Fife lodged a complaint against Mr John Currie, a faithful minister of Christ, as in a Synod sermon, reproaching young ministers for their not preaching Christ in their sermons. STATED AND ILLUSTRATED. 107 oured to lead the people to think that assurance was of the essence of faith, and that it was the duty of every man to believe that Christ died for him." As to this he says, " Be- cause it is charged on us as au error, that we preach assurance to be of the essence of faith, I design to publish the substance of some sermons on that subject, from Heb. x. 22,* from which I hope it will appear, that our principles on that head are agreeable unto the scriptures of truth and the ancient and modern standards of truth in this church." These are perhaps the most judicious set of sermons in his volumes. The above sermons he published, and in prefaces to the first editions, he refutes the charges against them. The conduct of Mr Anderson had, for its native tendency, the utter and irretrievable ruin of Mr Erskine's reputation and usefulness in the world, and was certainly very grieving to him ; but under the management of wise and adorable Providence, was much for the advantage of the church, being the occa- sion of his publishing these and many other useful and ex- cellent sermons, to which he had been quite averse. We give the account in his own words : " It is very probable, that this and some other sermons now designed for the public, had slept in perpetual silence among my short-hand manuscripts, if holy and wise Providence, which overrules us in our designs and inclinations, had not in a manner forced me to yield to their publication, for my own necessary defence, when the earnest entreaty of some dear to the Lord could not prevail with me to fall in with any such proposal. The conduct of adorable Providence in this matter has brought me under such a conviction of a culpable obstinacy, that I sincerely resolve, through grace, not to be so shy in time coming, especially if I find that these sermons, which * The late Mr Archibald Hall, in his excellent treatise on the Faith of the Gospel, says, " It is with particular pleasure the author embraces the oppor- tunity of acknowledging his vast obligations to Mr Erskine's sermons on the assurance of faith." He adds, '* He wishes the reader carefully to peruse this excellent performance in order to direct and enlarge his views of this subject." 108 GOSPEL TRUTH are almost extorted from me, shall prove useful and edify- ing." He adds, " If, by the publication of these imperfect scraps on Tit. iii. 8, any shall be provoked to handle this or any other of the subjects with more accuracy, which may be easily done, I shall rejoice; and if either the church of Christ, or any particular soul, shall be edified by reading this, or any of the quarrelled sermons, he owes no thanks to me, but to that God who by his overruling providence makes the wrath of man to praise him ; and, for my own part, I believe the remainder of wrath he will restrain. It shall be my earnest prayer, that he who, by his overruling hand, hath brought forth these sermons unto a public view beyond my design, may accompany them with his effectual blessing to the edification of souls." He further says, " If in these sermons, in the least iota, I have departed from the word of God, or the approven standards of the Church of Scotland, I am so far from pretending infallibility, that I hope I shall never be ashamed publicly to retract what upon conviction is found to be amiss." " In May, 1725, Mr A. A. a reverend brother, with whom I have taken sweet counsel together, and gone to the house of God in company, and whose name, if it were practicable, out of tenderness to him, I have all the inclination in the world to conceal, was pleased in my absence, and without any provocation from me that I know of, publicly to arraign me before the Commission of the General Assembly of the Church of Scotland. I took occasion to talk with that brother in the beginning of July, 1725, about his conduct, but do not think it so agreeable to the character of a min- ister or gentleman, to propal in print what passes in private conversation. Beside the complaint on the above sermons as erroneous, he charged me, that being asked how I would reconcile my sentiments (as to the Marrow doctrine) with the Confession of Faith, my answer was said to be, Let them see to it who had subscribed the Confession, for I had not done it. I am bold to say, Tt is false : in fact, I never said STATED AND ILLUSTRATED. 100 so, and I hope never to make use of such pitiful shifts to de- fend my principles ; only allow me to say, any person, much more a minister, should have been better informed, before he had taken up a report against his brother, far less ought he to have turned it over and blazed it over before a judi- catory of Christ, and such a numerous meeting-, to his brother's hurt. As for that brother, although he endeav- oured to do me much evil, yet God forbid that I should render evil for evil ; I hope I have not so learned Christ, who, both by precept and example, has taught us to love our enemies, to bless them that curse us, to do good to them that hate us, and to pray for them that despitefully use us, and persecute us. A spirit of revenge stands directly op- posite to the spirit of the gospel. It usurps the room of the sovereign Judge of all the earth, who has asserted, that it is his prerogative, that vengeance is his, and he will repay it. And therefore, far be it from me to meditate revenge against my brother, by studying to support my character on the ruin of his. I hope, notwithstanding the edge and keenness that seems to be upon his spirit against me and some others, God shall in his own time open his eyes, and bring him to a better temper. Paul was yet a more keen opposer of the doctrine and disciples of Christ, than he is of some men whom he looks on as erroneous; for he breathed out slaughter and threatenings against the disciples of the Lord, delating them to the high priest, Acts ix. 1 ; and yet, when God set his iniquity before him in a way of mercy, he came to be quite of another mind and way. And this is the worst I wish, either to that reverend brother, or my worst enemy. If what I have said, (in a considerably large de- fence,) shall satisfy my brother, and reconcile his heart to me, I shall heartily rejoice, and not only forgive him, but embrace him in the arms of my warmest affection. But if he still continue to retain his prejudice against me, and dis- cover it in the same manner he has begun, I pray the Lord may reclaim and forgive him." K 110 GOSPEL TRUTH In the time of the Assembly, May, 1726, there was a pam- phlet emitted, entitled, " Marrow Chicaning displayed," wherein were many gross calumnies, false allegeances, and bitter invectives against Mr Erskine. Upon this, while the Assembly were sitting, there was a public printed advertise- ment dispersed and affixed to the cross of Edinburgh, the gates of the Assembly house, and other public places, the tenor of which follows : "Edinburgh, May 14, 1726. " Advertisement. — It being supposed, that an enemy, under the mask of a lover of peace and truth in this Church, hath been the author of a scurrilous pamphlet lately published, viz. Marrow Chicaning displayed, &c. he is hereby charged to answer himself, if he dare set his face to his groundless jealousies, false allegeances, gross misrepresentations, and bitter invectives ; which if he do not, he must be reputed a gross slanderer, and if he do, he shall find his alleged facts disproved to his conviction." — On this occasion Mr Erskine says, " The world cannot miss to see that this author's per- formance looks like the last efforts of a desperate cause, founded upon the old Machiavelian principle, Reproach boldly, and something will stick Only, for the sake of those to whom I may be unknown, if any shall give themselves the trouble of conversing with me personally, concerning the allegations of this author, I hope to convince them, that they are either gross falsehoods, or invidious misrepresentations of facts. When I joined with my representing brethren in lifting up the banner of truth, I studied, through grace, to lay my ministry, my name, and worldly all, at the Lord's feet, accounting for the worst that either hell or earth could do me on that head ; and therefore such blasts of calumny are no surprise to me. I did indeed enjoy something of a calm, while that worthy servant of Christ, Mr James Bathgate, lived, the speat of reproach having run principally against him in their bounds ; but no sooner was he called off the STATED AND ILLUSTRATED. Ill stage, but I found the storm breaking on me. I do own, since that time, the archers have shot at me, and grieved me, and perhaps wounded my character also with some. But I rejoice that the bow of divine truth abides in its strength ; I do believe, that it shall abide so, by the hands of the mighty God of Jacob, even though some who own it may be separated from their brethren, and held for signs and wonders in Israel. To suffer reproach for the cause of Christ and his truth, 1 reckon not only an ornament, but a treasure : and the author of the above pamphlet has done me, I conceive, a particular honour, in directing his calumnious letter to me ; and I do bind every scoff and calumny in it, as a chain of gold about me, glorying that I in particular am counted worthy to suffer reproach in so glorious a cause, whatever he, or others actuated with the same spirit, may think of it." — In the same meek and submissive temper, he acted as to the judicatures. His zeal for the doctrines con- demned was great, yet he showed such a regard to ecclesias- tical authority, in the matter of the Marrow, that he never recommended the book in his public ministry, nor even in private, without telling there were several unguarded ex- pressions in it. During the agitation of the controversy, to add to his trials, Mr Erskine was charged by some of his brethren with disloyalty ; nothing could be more untrue. On this he says, " I pray daily for his Majesty King George by name; I did it under the very nose of the Pretender and his adherents in the time of the late rebellion, and gave greater instances of my loyalty at that time, than some others, who in the time of peace are ready to charge me with disloyalty." In the process against Professor Simpson, on account of his denying the supreme divinity of our Redeemer, when the Assembly dismissed him with a mere suspension from his office, he, with several other ministers, adhered to the pro- test taken by the holy and learned Mr Boston, but lamented that he did not insist for its being entered on the records, k 2 11*2 GOSPEL TRT7TH for the glory of the Son of God, and the instruction of posterity. Mr Erskine's reputation, as an able and faithful minister, had now risen high, even partly by his conduct under his severe trials about the doctrine of the Marrow. When the Lord's Supper was dispensed at Portmoak, great numbers of eminent Christians attended at sixty or seventy miles distance; so great was the concourse of people, that there were frequently two places of worship in the open air, besides the church. An impressive spectacle it was at these times to see an assembly of some thousands on the side of the Lommond mountains, listening with deep attention and devotion, to the glad tidings of great joy, delivered by these holy men with solemn interest and tender affection ; and so remarkably did the Lord on these occasions give testimony to the word of his grace, that not a few of them, on their death-beds, spake of the hills of Portmoak as Bethels, where God Almighty appeared to them and blessed them. On these occasions Mr Erskine corresponded with the Rev. Messrs Moncrieff of Largo, Webster of Edinburgh, Hog of Carnock, Williamson of Inveresk, Bonar of Torphichen, Kid of Queensferry, Bathgate of Orwell, Gillespie of Strath- miglo, Currie of Kinglessie, Wardrop then at Muckhart, and his brother at Dunfermline, all men eminent for evangelical principles and practical holiness. While at Portmoak, Mr Erskine suffered a great loss, in the death of his beloved wife, Alison Turpie, who slept in Jesus, after having born him ten children. Sometime after, his brother Ralph, hav- ing come to see him, wrote the following verses in com- memoration of her death : " The law brought forth her precepts ten, And then dissolved in grace ; This vine as many boughs, and then In glory took her place. «« Her dying breath triumphantly Did that sweet anthem sing, Thanks be to God for victory, — O deatli ! where is thy eting ?" STATED AND ILLUSTRATED. 113 He was called to the neighbouring parish of Kinross, and to the town and parish of Kirkcaldy. This last was re- ferred by the General Assembly to their Commission. Mr Anderson, above mentioned, and his other anti- Marrow brethren, violently opposed his translation, as bringing him more into view, and enlarging his influence in the church. Upon this he makes the following reflections : " I very heartily acquiesce in the sentence of the Reverend Com- mission, continuing me minister in Portmoak. I adore him who hath the stars in his right hand, who ever fixed me in that corner of his vineyard, where I hope I shall have my crown and rejoicing in the day of the Lord ; and therefore, whatever might have been the particular views of persons or judicatories, or however unfavourable their sentences have been meant, yet 1 can freely declare they have not crossed my inclination in that determination, and I have no manner of resentment against the judicatories of the church, for whom I desire to have all due deference in the Lord." Afterwards the town and parish of Stirling, finding it necessary to have another minister in addition to Messrs Hamilton and Muir, gave Mr Erskine an unanimous call, upon which he was translated to Stirling, 1731, after being twenty-eight years minister of Portmoak. Upon his com- ing to Stirling, he preached a course of sermons on Isa. xxviii. 16, which were uncommonly blessed to the conver- sion and edification of many. His concern in the Secession is well known, and detailed in various public papers. Being, with other three brethren, deposed for faithfulness in con- tending for the rights of the Christian people, he preached on that occasion from Psal. Ixxvi. 10, " The wrath of man shall praise thee, and the remainder of it he will restrain." Through the whole of it he discovers Christian meekness and forgiveness of injuries, Amid his trials at this time, he tells us, the two following scriptures were the support of his mind, Mic. ii. 13, " The breaker is gone up before them, they have broken up and passed through the gate, and are gone k3 114 GOSPEL TRUTH out by it ; and their king shall pass before them, and the Lord on the head of them.1' Matth. xxviii. 20, " Lo, I am with you always, to the end of the world." Mr Erskine possessing the affections of his people, who were well satisfied with the rectitude of his conduct,* they almost all joined with him in separation from the established judicatories. His people built him one of the largest meet- ing-houses in Scotland, which was attended by many serious Christians, ten or more miles distant. In 1745, when a bold rebellion assaulted the British throne, Mr Erskine was loyal and patriotic; he had been so in 1715, on a like oc- casion, and still continued of the same spirit. He carried arms, as the other Seceders, in defence of our civil and re- ligious liberties, and was appointed captain of a band of the volunteers of Stirling, which town was invested, and much harassed by the rebels. It is indeed remarkable, that not a single member of that large body who joined the Secession, in connection with Mr Erskine, ever swerved from their allegiance to the house of Hanover. During the rebellion he preached a course of sermons suitable to the time, Rev. vi. 2, " And I saw, and behold a white horse, and he that sat on him had a bow, and a crown was given to him, and he went forth conquering and to conquer." In 1748, he was chosen Professor of Divinity to the (Burgher) Associate Synod, and was useful in training up several young men for the ministry. The late Rev. William M'Ewan and John Brown, began their theological studies under his care. To • The Kirk-Session of Stirling, in an address to the Presbytery, 1733, say, " We beg leave to observe, that having had a trial of Mr Erskine's ministerial gifts and labours these two years bygone, we cannot but own, according to onr discerning and experience, his Lord and Master hath endowed him with a very edifying gift of teaching and preaching the gospel, and many other good qualifications every way fitting him for the office of the ministry, and particu- larly in this city and congregation ; which, together with the great pains he has taken in the other parts of his ministerial labours, and we hope not with- out success, and all attended with a very tender walk, wise and prudent be- haviour, have made him most acceptable to us, and persons of all distinctions in this place, and particularly God's serious remnant in it." STATED AND ILLUSTRATED. 115 his people, in his ministrations, lie preached Christ Jesus the Lord, and properly showed them the connection between grace and duty. The following hints in his own words, clearly discover his sentiments on this important subject : " Every truth of God, even in itself, and abstractly consider- ed, is precious, but the beauty, lustre, and sweetness of divine truth, is never seen or felt until the truth be known as it is in Jesus; all the truths of divine revelation meet in him, as the beams in the sun, or as the spokes of a wheel in their centre, insomuch that if any truth of God be handled, or any duty of the law inculcated, abstractly from him, it is taken out of its proper place, where God has set it, and conse- quently cannot miss to lose its savour and beauty ; and there- fore it was not without ground, the apostle expressed him- self as we have it, 1 Cor. ii. 2, ' I determined to know no- thing among you, but Christ and him crucified.' The preaching of an imputed righteousness as the alone ground of a sinner's acceptance, is the very marrow of the gospel. Some, now-a-days, they have got a way of preaching which I believe will never convert a soul ; they deliver fair elegant harangues of morality, adorning them with all the flowers of rhetoric ; they have no savour, but are abominable in the nostrils of a solid Christian. Why ? because, though they preach up a moral righteousness, they have little or nothing of the righteousness of Christ ; and when that is awanting, they want the true Shibboleth of the gospel. Our Lord Jesus is the glorious foundation laid in Zion, and another foundation can no man lay, than that is laid ; and in building, if we do not keep our eyes continually on this corner-stone, we cannot shun making very confused and irregular work. In a particular manner, when we inculcate good works upon our hearers, if we do not lead them in the first place to work that great work of God, viz. to believe on him whom he hath sent, we do but press them to build castles in the air, which fall down as fast as they are reared up. All our works will be found to be empty cyphers, in the day of the 116 GOSPEL TRUTH Lord, if the foundation be not first laid. We do not read of any plaster that the stung Israelites were to make use of for their healing-, but only looking to the brazen serpent. If they had made a confection of the best herbs in the wilder- ness, or a plaster of all the foreign ingredients in the world, and withal heaped up mountains of prayers, or poured out seas of tears, all wrould not have helped, if they had not look- ed to the brazen serpent. God had appointed that as the only way of relief, and therefore nothing else could perform the cure. So here God hath set up his Christ, as the only way of life. He hath lifted him up upon the pole of the gospel, that whosoever believeth on him may not perish, but have everlasting life ; and though we should spend our whole time and strength in praying, and mourning, and other acts of obedience, all would be of no avail, unless we make use of God's remedy in a way of believing. But say ye, By this means, we may lay aside praying, reading, hearing, and other duties of obedience altogether. I answer, By no means ; I don't bid you quit duties, but only as a plaster for healing your wounds, or as a ground of acceptance. Duties indeed are subservient unto the cure, but they themselves are not the cure ; for instance, prayer is a seeking of the cure, but not the cure itself. In reading and hearing we are directed how to come at the cure, but these are not the cure. By our works of obedience, before conversion, like the man lying at the pool, we only study to have a deportment suit- able unto those who wait for divine mercy. And by our obedience after conversion, we only express our gratitude for the cure, which he in his sovereign grace hath wrought by the Spirit's application of the blood of Jesus. But still these works of obedience, whether before or after conver- sion, are not the cure."* It is a known maxim among sound divines, that being justified we work, but we do not work that we may be justified. So, then, let us never put our * Preface to a sermon on Good Works. STATED AND ILLUSTRATED. 117 duties in the room of Christ. The man that rests on any- thing on this side of Christ, will at last rest on this side of heaven. All our duties and works of obedience will be as ropes of sand or chains of glass, too brittle to draw our souls to glory. — In an address to his brethren, he says, " Let us beware of nauseating the sublime mysteries of our holy re- ligion, preferring thereunto the harangues of moralists. When we preach the law, let us open it in its extent and spirit- uality, so as to turn in its edge upon the heart and con- science, that it may be a discerner of the thoughts and in- tents of the heart. Let us preach up the everlasting right- eousness of the Son of God as the only ground of a sinner's justification; and beware of every thing that has the least tendency to foster a sinner in his hope of salvation by the work of the law. Let us beware of blocking up the door of access to Christ by legal qualifications, which are no- where to be found but in Christ himself." Several of the good man's sayings are still remembered, such as : "I have always found my times of severe afflictions my best times. Many blasts I have endured through life, but I had this comfort under them, a good God, a good con- science, a good cause." When the news of his brother's death reached him, he said with much emotion, * And is Ralph gone ? He has twice got the start of me : he was first in Christ, and now he is first in glory." — In his last days he had severe family trials. Writing to a friend, he says, " Many of God's billows are going over me, yet still I hope the Lord will command his loving-kindness in the day, and his song shall be with me in the night." For a long time he enjoyed good health, and with much activity performed his ministerial duty ; but coming into the decline of life, his congregation cheerfully agreed to provide him an assistant in the ministry ; and accordingly Mr James Erskine, his nephew, being regularly called, was ordained his colleague and successor. During his last illness, which was of several months' continuance, he was cheerful 1 18 GOSPEL TRUTH and composed, and conversed like a lively Christian ; one of his elders, calling on him, said, " Sir, you have given us many good advices, pray, what are you now doing with your own soul?" "I am just doing with it," said he, "what I did forty years ago; I am resting on that word, ' I am the Lord thy God.' " Another person, wondering at his cheerful- ness in the views of death, said, " Sir, are you not afraid of your sins ?" " Indeed no," said he, " ever since I knew Christ, I never thought highly of my frames and duties, and am not slavishly afraid of my sins." To some friends who were conversing with him one afternoon, he said, " O sirs ! my body is now become a very disagreeable habitation to my soul; but when my soul goes out of my body, it will as naturally flee into the bosom of Jesus, as a stone will fall unto the centre." To a relation he said, " While age and infirmities are increasing, I desire to wait all the days of my appointed time, till my change come, looking out for the everlasting day of the immediate enjoyment of the Lord, when sighing and sinning shall be at an everlasting end." Another of his relations who came to visit him said, " Sir, I hope you get now and then a blink to bear up your spirit under your affliction." — " I know more of words than blinks," said he ; " though he slay me, yet will I trust in him. The covenant is my charter, and if it had not been for that blessed word, my hope and strength had perished from the Lord." To his children who waited on him, he said, " Though I die, the Lord liveth. Since I tame to this bed, I have known more of God, than through all my life." He also told them what scriptures God had made sweet to his soul through life. — He was earnestly desired by his people to preach once more to them. He arose from his bed, and preached on Job xix. 25, " I know that my Redeemer liveth." He wished much to finish his ministry on these words, Psal. xlviii. 18, "This God shall be our God for ever, and our guide even unto death." — This he did in his room from his bed, and baptized a child. STATED AND ILLUSTRATED. 119 He endured much pain and sickness with Christian pa- tience and resignation. The night on which he died, his eldest daughter, Mrs Fisher, was reading in the room where he was ; awaking- from a slumber, he said, " What book is that you are reading, my dear ?" " It's your sermon on that text, ' I am the Lord thy God,' Sir." " O woman !" said he, "that is the best sermon ever I preached." (In the delivery his own soul, as well as those of his hearers, was much refreshed.) A little afterwards he desired his daugh- ter to bring the table and candle near the bed, after which he shut his eyes, and laying his hand under his cheek, quietly breathed his soul into the hands of his Redeemer, on the second of June, 1754, in the 74th year of his age, and 51st of his ministry; having been twenty-eight years at Portmoak, and twenty-three at Stirling. By his own desire his body was interred in the middle of his meeting-house, opposite the pulpit, and a large stone covers his grave. As to his printed works, he published many single ser- mons, which in that form were singularly useful, and went through several editions. These Mere collected, in 1761, by the Rev. Mr Fisher of Glasgow, his son-in-law, and republish- ed in Edinburgh in 4 vols. ; also another vol. from his MSS.*' with his last corrections. His sermons have been several times printed in Scotland in their collected state ; part of them, along with some of his brother's, were reprinted in several volumes at London, and prefaced by the excellent Thomas Bradbury. " In them," he says, " the reader will find a faithful adherence to the design of the gospel, a clear defence of the doctrines that are the pillar and ground of truth, a large compass of thought, a strong force of argu- ment, and a happy flow of words, both judicious and fa- miliar." Of the same edition, the celebrated Mr Henry says, " Were I to read, with a single view to the edification of my heart in true faith, solid comfort, and holiness, I would have recourse to Mr Erskine, and take his volumes for my tutor, guide, and familiar friend." He also owned to an intimate 120 GOSPEL TRUTH friend, he had been eminently obliged to Mr Erskine for his evangelical and clear views of divine truth, particularly in his sermons on the assurance of faith. So far as we know, this edition of Erskine's sermons is translated into Welsh. He joined with some excellent ministers in prefacing Marshall on Sanctification. Along with the Rev. Alexander Moncrieff, he drew up the act of the Associate Presbytery on the doc- trine of grace, in which the doctrines of the Marrow are largely defended and illustrated, with much ability. Even in his old age, he had a chief hand in the first part of that judicious explanation of the Shorter Catechism, usually called " the Synod's Catechism." On the whole, it may be said of this good and great man, that with a clear head, and warm heart, he was possessed of strongs natural powers of mind, and a healthy constitu- tion of body, which rendered him capable of great applica- tion in the study of divine truth. With the whole system he was acquainted, but especially with the doctrines of grace, of faith, and the sinner's free and unlimited access to the Saviour as such. His sermons contain a clear, accu- rate, and animated exhibition of the Saviour, and his bless- ings to sinners, with the absolute necessity of holiness. He was a skilful textuary, entered deeply and regularly into his subject, and spake as one who felt the power and be- lieved the truth of the gospel himself. Having once known the truth, he was steady in his attachment to it. And in church-courts he stood forth a champion for what he be- lieved to be the cause of God, with a degree of fortitude which increased in proportion to the opposition that was raised against it. He was a popular preacher in the most proper and best sense. His manner was peculiarly suited I to the capacity of his hearers ; his language was equally free from base vulgarity, or unmeaning pomp. While he took the scripture for his model, he freely spake the dialect of his country. With a manly countenance, a clear voice, a pleasant delivery, and a commanding eye, he kept up the STATED AND ILLUSTRATED. 121 attention of his audience through a long discourse, while many wished it had been much longer. The following- is related as to the marked attention of his hearers: — Two men went from Glasgow through the summer, to hear him, about the years 1739 and 1740. Even after travelling above twenty English miles, they usually were all attention. On one occasion, however, one of them falling drowsy, asked his companion for a snuff, upon which he replied, under the fervour of present religious feeling, " O man ! there is a savour coming out of that pulpit, which, I should think, might keep any person awake." Mild and condescending in his behaviour, he stood high in the esteem of his brethren in the ministry ; and although he was endowed with gifts superior to the most of them, yet such were his modesty and self-denial, that he was some- times afraid to succeed them in the pulpit. We subjoin a letter to his daughter, Mrs Scot, then at Gateshaw. My Dear Alice, 1753. My nephew James read me your letter to him yes- terday, which brought me under a new sympathy with you, on occasion of dear uncle Ralph's death, and the staggering condition of your father. According to the course of nature, it was my turn to have gone off before him, but the will of a good and sovereign God has determined otherwise, and that I should tarry a while behind, in this wilderness. It seems I am not yet made meet to partake of the inheritance of the saints in light, but need to be more beaten in the wilderness with the hammer of affliction, before I come to the upper temple and sanctuary ; but good is the will of the Lord. As for the state of my health, about which you are so anxious, I bless the Lord I have no formed sickness, only I have borne, and am still so much afflicted with pain, that I am unable to follow the work of my ministry. I am most- ly confined to my bed. I sometimes get up, but in a little I am forced to return to my bed again through pain, which L 122 GOSPEL TRUTH abates as to the severity of it whenever I get to bed again, insomuch that my tottering hand becomes steady, and both body and mind are more easy ; this letter is a proof of what I say, for it is wrote in bed, leaning on my elbow. I could neither have written so much or so well, had I been sitting at the table. The Lord makes me to sing of mercy on this account, that my bed is made to ease me, and my couch to comfort me ; neither am I, like poor Job, scared with dreams, nor terrified with night-visions. Many a time my meditations of him are sweet, in the silent seasons of the night. Many, many a time the Lord says, " I am the Lord thy God ;" and then follows, " O my soul, thou hast said unto the Lord, Thou art my God. Here am I, O David, and on thy side will I be, thou Son of Jesse." — I begin to weary on my elbow. — Your affectionate father, E. ERSKINE. Letter from Mr Ebenezer Erskine to Mr Gillespie, Minister, Strathmiglo, with respect to the Marrow. " Reverend and very dear brother, " I received yours with my servant. The strain of your letter, I own, was more wounding than convincing. But, such smiting (I am resolved through grace,) shall not break my head, nor alienate my love from the smiter, of whose kindness otherwise, I have had such convincing evidences. " I find you exceedingly prejudiced against the cause wherein I am now engaged. And, so far as I can perceive from your letter, it runs principally upon this ground, that you think the method we have taken, in craving that an Act of Assembly may be repealed, wants a precedent, and a more suitable method might have been taken. I do indeed own, that the step we have taken is somewhat unprecedented, in craving that an Act of Assembly might be repealed : but this was inevitable, seeing such an act wanted a precedent in the Church of Scotland : and we could see no way how STATED AND ILLUSTRATED. 123 truth, which is so evidently wounded by that act, could be salved, but by its being- repealed. And who could repeal an Act of Assembly, but an Assembly only? You seem to in- sinuate what is commonly objected to us, that we ought to have conversed with brethren upon the heads of our peti- tion. But to this it is answered, that when we presented our petition to the Committee of Bills, we declared, that if that Committee or the Assembly inclined to appoint any of their number to converse with us, we would not decline it. We did not indeed ask a conference ; because we did not, in the least, distrust our cause. However, while our petition was lying before the Committee of Bills, we had a confer- ence with several ministers, but to no effect. We found a resolution to support and vindicate that Act of Assembly (though truth should fall in our streets), and on the other hand, we were resolved that it should not fall for want of a testimony from us ,* though we should hazard our worldly all for it. And because you say, you cannot conceive what we can state our sufferings upon, in case the church shall see fit to maintain her authority by inflicting censure upon us, who prefer censure to obedience : I shall therefore take the freedom to lay before you the precious truths of the gospel that we contend for, as wounded by that Act of Assembly against which we reclaim. " 1. That believers are freed from the law as the covenant of works, freed both from the commanding and condemning power of that covenant. " 2. That there is and ought to be a difference put betwixt the law as the law of works, and the law as the law of Christ, or the law as a rule of obedience in the hand of a Mediator. And this distinction, we judge, goes upon a scrip- tural foundation, though declared groundless by the Act of Assembly, which we conceive has a manifest tendency to confound the two covenants, and to stop some of the prin- cipal sources of the believer's comfort. " 3. That when the law as a covenant of works comes lS 124 GOSPEL TRUTH upon the believer with the demand of perfect obedience, as a condition of life and salvation, his only relief in this case is, to plead the perfect obedience and complete righteousness of his ever blessed Surety, and that this plea is so far from weakening- him in the study of holiness (as the Act im- ports), that it is one of the principal springs thereof. " 4. That there is a fiducial act or appropriating persua- sion in the very nature of justifying and saving faith, and that to exclude this from the nature of faith, is to abandon and condemn our Reformers and all our polemic writers, who have been ever since the Reformation contending as pro oris etfocis against papists for this fiducial act, under the name of the Assurance of Faith, which, toto ccelo, differs from the assurance of sense, of which our Westminster Con- fession speaks, when it excludes assurance from the nature of faith. And we are afraid, lest our quitting of this act of faith be a receding from our national covenant, where the general and doubtsome faith of papists is abjured. — And what that general and doubtsome faith is, may be gathered from Lovaniensis Academia, Adversus Lutheranos, art. 9, Concil. Trident. Sec. 3, Cap. 9, Bellarmine, and other popish writers, whose IIPnTON YETA02 as to this point is still Fidem justificantem non esse fiduciam specialis misericordice. In opposition to whom our divines have still maintained, Fidem esse fiduciam specialis misericordice. See to this pur- pose, Pareus upon Ursin, Sharpius, Macovius, Essenius, Heidelberg Cat. — taught in most foreign reformed churches. Turretine, Vol. 2. Be vocatione et fide, Quest. 10. et Quest. 12. " 5. That there is a deed of gift or grant made by the Father to all the hearers of the gospel, affording warrant to ministers to offer Christ unto all, and a warrant unto all to receive him, which yet does not lead us into the Arminian camp. tt These, I say, are some of the special truths we contend for in our representation, as injured by that Act of Assembly. STATED AND ILLUSTRATED. 125 And, had it not been for the sake of these truths, I had never ventured upon this appearance ; and, I humbly think them of such worth, that I durst not quit them, or refuse my tes- timony for them, for the whole world, if my heart do not deceive me. I perceive you go upon a common mistake, as if the great design of our petition, in seeking to have that act rescinded, were, that we might have liberty to recom- mend the book. We do indeed own, that we esteem it, as a book whose principal scope is to debase self, to exalt our great Master and his everlasting righteousness, and to rid marches between the law and the gospel. We own we have been edified by it, and therefore cannot consent to such an absolute condemnation of it, as we find in that Act, where- by we are bound up from speaking a word to its advantage, even in private conversation, which we think encroaches upon Christian liberty, especially, when it is turned (as in our bounds) into a term of ministerial communion, — this being one of the questions at our privy censures in synod and presbytery, Whether we obey that Act which condemns the Marrow ? For my own part, I have hitherto showed such a regard to ecclesiastical authority in that matter, that I never went Mr Strong's length, to recommend it in my public ministry : and, so far as I remember, I never recom- mended it in private to any, without telling them that there were several unguarded expressions in it. " But I say, it is not so much the book we stand up for, (though we think the dead man egregiously wronged by the act; and we think justice should be done to the worst of men, much more to a saint in glory,) as these precious truths abovenamed ; the condemning of which as inconsistent with the scriptures and our standards, we humbly think to be the deepest wound ever truth got in Scotland since the Re- formation. And that which makes it the deeper is, that it should be given her in the house of her friends, I mean a National Assembly, whose special province it is to patronise truth, and support it. Indeed we do not think that the l 3 126 GOSPEL TRUTH wound was designed against truth, but against the reverend Mr Hog, who recommends the book, but that truth is really wounded (though by a by blow) is so evident to us, that we cannot think otherwise, unless we abandon our common sense, and believe as others would have us. Alas for it ! that the authority of our Assembly should be made a tool of, to push the resentments of some leading men, it is no wonder, though in that case, God suffer both the leaders and them that are led, to fall into the ditch together. " I see an attempt made by the commission, in their printed overture, to assert these truths Ave plead for, and to explain the Assembly's Act condemning them, and to lodge a charge of calumny upon the Representation. I shall not now de- scend unto the particular consideration of that overture, I believe the fallacious way of reasoning both in it and in P. Hadow's book, may be opened to the world. I shall only say in general, I do not see how the overture, though it were turned into an Act of Assembly, will salve the matter: for, while the former Act stands unrepealed, truth stands condemned by a deed of this church, and a wide door stands open for men of corrupt and legal principles to vent their erroneous tenets under the shelter of it, both in this and succeeding generations. " I could undertake (but God forbid I should be so far left !) to go to public, and preach the following doctrines. 1. That believers are still under a covenant of works, under the commanding and condemning power of that covenant. 2. That there is no difference betwixt the law, as a covenant, and the law as a rule of duty, in the hand of Christ. 3. That a believer has no relief from the mediatorial holiness and perfect righteousness of Christ, against the law's demand of perfect obedience, as a condition of life ; and that this is a doctrine prejudicial to gospel holiness. 4. That there is nothing of a fiducial act, or appropriating persuasion in faith, and that all our polemic divines, all our reformers, and all foreign churches, vea the church of Scotland before STATED AND ILLUSTRATED. 127 1647, were erroneous in so saying-. 5. That God does not give warrant to every one of the hearers of the gospel to receive Christ, though we be commanded to preach the gos- pel to every creature, and to proclaim, that ' whosoever believeth in him shall not perish, but have everlasting life.' I say, I could adventure to publish these errors, and if any should attack me for it, I could screen myself under that Act of Assembly, wherein the truths opposite to these errors are condemned, and declared inconsistent with the Scriptures and Confession of Faith. I see indeed that the Commission's overture says, that these truths are only condemned in the sense of the Marrow ; but it is easily answered, that, as it does not appear that the Marrow uses them in a wrong- sense, so, supposing it did, yet they ought not to be simply condemned; for, the quotations are set down abstractly, without any sense put upon them, and then, in the end of the Act, the condemnatory sentence past in these words, 1 The General Assembly found that the said passages and quotations are contrary to the Holy Scriptures,' &c. This is the view I cannot shun to have of matters, while that Act stands unrepealed. " Pray, dear sir, to what purpose is an Assertory Act, with respect unto these injured truths ; for, the Condemna- tory Act hath as much of the authority of this church to support it, as the Assertory Act hath. And therefore, I am as much at liberty to make use of the one as the other, in my way of speaking. " Again, to what purpose is an Explicatory Act ? Will all the explications in the world ever make error truth, or truth error ? Can ever that which is crooked, in things of this nature, be made straight ? At best, I look upon this as a palliating of matters, and I wish it may not fall under the compass of that scripture, Isa. v. 20. " 1 think strange to see good and great men so easy upon this head, as if matters would be right enough, by pursuing proposals of this kind; while they appear to be nothing but 128 GOSPEL TRUTH mere blinds, cast up by some politic leading men, whose credit is engaged for the support of that act. Shall ever the credit of a few men, or the credit of an Act of Assembly, be supported to the prejudice of truth by the authority of this church, one of whose known principles is this, that no church, council, or assembly in the world is infallible ? And if this be our principle, why not own it in practice, when there is such a fair occasion for it, as the rescinding an act, which there are few but will own is wrong in some things ? If the Marrow must be condemned, let it be condemned upon a cleanly ground, without prejudice either to truth or justice, and no man shall more frankly obey than I ; but let it not be condemned by an act, which, if it be not repealed, must stand as a perpetual infamy upon that Assembly that made it, as also upon all that support it. "Wo is me, that party-interest should so far prevail, as to support an act so evidently injurious to truth. How- far is this from the temper of a sober heathen, whose re- gard to truth made him express himself thus, Amicus Plato, amicus Socrates sed magis arnica Veritas ? Where is the spirit of that noble reformer Martin Luther, who said, Stet Veritas et ruat caelum ? Dear Sir, the peace of a national church is a most valuable blessing, and I would gladly hope that none values it more than I do : But alas ! what is peace but a conspiracy, if it do not stand with truth ? He who is the God of peace hath truth also for the girdle of his loins. And he puts such a value upon the least iota of his revealed truth, that he will reduce heaven and earth to their original nothing, rather than suffer it to fall to the ground. How then shall we be answerable to the God of Truth, if, when truth is wounded, we do not put to our hand to heal and support it ? If we quit it, we betray our trust, and give up with our shield and buckler." ■ God forbid, I should be so uncharitable as to think, that truth hath no friends among the ministers of Scotland, but the few subscribers. No, I'm persuaded of the contrary : STATED AND ILLUSTRATED. 129 It has many friends in this church, but whatever night- friends it may have, like Nicodemus, yet commonly it has but two witnesses, (Rev. xi.) i. e. but a very few. However, it is all one with God to work by (ew, as by many, by weak and foolish things, as by those that are strong and mighty. He can make rams' horns, as well as battering rams, to throw down the walls of Jericho. It is his ordinary way to choose the weak and foolish things of the world, to confound them that are mighty, that no flesh should glory in his presence. And therefore, however weak and contemptible we are in ourselves, while we are convinced that the cause is the Lord's, I hope it shall not discourage us, though power and policy, learning, numbers, and authority be against us." "But I'm afraid I have, by this time, wearied you, for which I beg pardon ; but I hope the importance of the subject will be a sufficient apology. There cannot be too much said, if I could but say what might be said to the pur- pose. I shall be glad to have your thoughts as to what has been suggested ; for, however I be engaged in this matter, I desire to lie open to what religion and right reason may offer. I am, R. and very D. B. Your very affectionate Brother, And most obliged Servaut, (Signed) E. E ." September \&th, 17-21. 8. REV. MR RALPH ERSKINE. Mr Ralph Erskine was brother-german to Mr Ebene- zer, and born at Monilaws, Northumberland, March 18, 1()S5. He gave early proofs of a thoughtful and pious dis- position. Having experienced the grace of God himself, he 130 GOSPEL TRUTH thought it his duty, with the allowance of his parents, to give himself to the work of the ministry, that he might be a happy instrument to bring others to the obedience of faith. He went through the ordinary course of philosophical and theological studies in the university of Edinburgh. Lodging at this time in the Parliament Square, when it was almost wholly burnt down, he met with a singularly providential deliverance, as he narrowly escaped being burned to death, running through the flames with some books. He was for a considerable time tutor and chaplain in the family of Colonel Erskine, near Culross, where he enjoyed the evan- gelical ministry and edifying pleasant conversation of the Rev. Mr Cuthbert, minister of that parish. While here, he occasionally paid visits to his brother at Portmoak, and staid some time with him. Upon one of these occasions, he enjoyed the following pleasant experience, which he relates in a letter to the Rev. Mr Shaw, Leith : — " It is now, I reck- on, more than twenty-five years, since 1 staid some time in Portmoak, and being under deep concern about eternal sal- vation, I had occasion of hearing you preach at a sacrament at Ballingray, on John xviii. 37, ' Art thou a king then ?' &c. by means of which, some of the beams of King Jesus shone on my heart, to the darkening of all mundane glory, and to the drawing out of my soul in insatiable breathings after him. And although I would fain hope, he has since from time to time allowed further and clearer views of him- self, and his glorious mystery of salvation from sin and wrath by free grace, running in the channel of the Mediator's blood, and of grace reigning through his righteousness unto eternal life, Rom. v. 21, yet that being among the very first views that he remarkably vouchsafed, it is what I can never altogether forget. Some of the saving fruits and effects of that forementioned sermon of yours upon the Monday, I think the mountains at the back of my brother's house will bear witness to. But oh ! many hills and mountains of another kind have I seen in my way since that, and yet STATED AND ILLUSTRATED. IS I grace coming- skipping over them. Of late the Lord has brought me into deep waters of affliction, and yet I think he hath made me see some of his wonders in the deep." About this time he proposed to attend a sacramental occasion at Libberton, near Edinburgh. Being in a hurry to get over the Firth, he neglected his morning secret-devotion. On his way between Leith and Edinburgh, he met with an object of charity, to whom, without any solicitation, he gave alms. The poor man seemed much affected with Mr Erskine's benevolence, and sincerely thanked him for his kindness, in- timating he was the more obliged to him as it was unasked. These words immediately occurred to Mr Erskine, " I am found of them that sought me not;" (Isaiah lxv. 1.) and while he was musing upon them, he thought what a mercy will it be if the Lord meet me in his ordinances at Libberton, notwithstanding my neglect of secret duty this morning. This reflection stirred up his soul to wrestle in prayer for the Divine presence, which he obtained in a remarkable manner on that occasion. How kind is God in making the occurrences and accidents of life the instruments of re- proof and instruction to his people ! In his sermons he at times modestly details his Christian experience : " I think, if my heart deceive me not, the great thing I was helped to seek some time before this solemnity, was not only assistance to ministers, and to myself, so as to be carried through the work, for I thought that would soon come to little account ; but I would fain have had a day of power among you, the people."*—" I have been led, with- out any design in me, but only as the text was pleasant to my own soul, to speak of the very sum and centre of eccle- siastical government, the Lamb in the midst of the throne, f — I hope I can say, ever since the time I began to think upon this text, John xvi. 13, that now and then the Lord hath breathed upon my soul. — It is in the fear of God, to * Christ the People's Covenant. t The Lamb in the Midst of the Throne. 132 GOSPEL TRUTH whom I am accountable, I desire to preach the truths of the gospel.''* — " And now, what shall I say to God, when I go back to my closet, where I was pleading the last week that he would show his glory, and draw some of you to himself? Now, if the whole building of your faith were upon the un- changeable Rock, you would see no more cause of doubting, when the changeable feeling is gone, than when it is pre- sent; and therefore I fear it be your fault, as well as mine, that many times we lay too much weight upon that thawing ice, and make sense and feeling the ground of our faith." We have also his experience in his Gospel Sonnets:* M And though in words I seem to sho .v 'I he fawning poet's style, Yet is my plaint no feigned woe, I languish in exile. " I long to share the happiness Of that triumphant throng, That swim in seas of boundless bliss, Eternity along." And again, " Sweet was the hour I freedom felt, To call my Jesus mine, To see his smiling face, and melt In pleasures all divine." Residing in the bounds of the Presbytery of Dunfermline, he was licensed by them to preach the gospel, June 8, 1709. In the station of a probationer he continued not long, having received an unanimous call from the parish of Dunfermline, to be colleague with the Rev. Mr Buchanan. His friend the Rev. Mr Cuthbert presiding, he was ordained there, August 1711. The following anecdotes discover his serious devotional * " » This is a faithful saying, and worthy of all acceptation, that Christ Jesus came to save sinners, of whom I am chief.' — O let every one here say it with application, and I will say it with you through grace, ' Of whom I am chief,' even the chief of sinners, whom he came to save. — I fear the most part of you here gathered at Carnock, were never gathered to Shiloh; and O how can you find in your hearts to go away without him, and without so much as a desire after him, who is the desire of all nations ? For my own part, 1 cannot think of your going away in such a case." STATED AND ILLUSTRATED. 133 feeling's, during his ministry in Dumfermline : — A man was executed there for robbery : while in prison, he Mas often visited by Mr Erskine, who seriously conversed and prayed with him, Along- with the magistrates, he attended him on the scaffold, and addressed the multitude and the criminal. It is said, when he had finished, he laid his hand on his breast, using these words : " But for restraining, saving grace, I had been brought by this corrupt heart to the same con- dition as this unhappy man /" — The late Rev. Robert Shirra, of Kirkcaldy, was delivering- trials for ordination. Mr Erskine, who was present as a member of Presbytery, being asked his opinion of the discourse, answered in a tone and with a look of surprise, " What is that, Moderator ? I forgot that it was upon trial. I was hearing for the edification of my souL" This indeed manifested, in a high degree, a spiritual frame and temper of mind. — Though Mr Erskine's natural and acquired abilities were very considerable, he endeavoured to make all his learning subservient to his theological studies. He was sensible his ministry was a work of great labour, and therefore exercised himself in a course of unwearied study. He carefully searched the scriptures, and had ever at hand the best commentators on the Bible. This desire of improvement continued to the last, and he was never seem- ingly more happy, than when without interruption he en- joyed himself in his study. In the character of a minister, he determined not to know any thing, save Christ and him crucified. He was truly evangelical, strongly opposing the legal doctrine, which threatened in his time to come in like a flood. We have instances of this in the following words : " There is a legal mixture that many make in our day, while they put doing in the same room it had in the covenant of works. The legal order was, Do and live ; first the duty, then the promise. But the gospel order is, first the promise, and then the duty ; first Christ is received, and the promise of life in him, and then the duty of walking in him follows ; the soul being sweetly encouraged by the promise to the 134 GOSPEL TRUTH duty. The inverting of this is legal doctrine with a witness. For men to make a promise of life to any duty or work of ours, though wrought by grace, is to turn the gospel cove- nant into a covenant of works. It is possible, some serious persons make a covenant with God, and think they do it with all their heart, and in the strength of promised grace ; but then their dependence is more upon their covenant they made with God, than upon the covenant made with Christ, — more upon their promises made to God, than upon God's promise to them through Christ ; and so, upon every failure, they plunge themselves into a mire of discourage- ment, disorder, and confusion. Legal ways of covenanting have been the ruin of many souls. As the old covenant is a broken covenant, so all legal covenants, influenced by the old legal spirit, will be broken covenants ; they are a bed too short for any to stretch himself upon, and a covering too narrow to wrap himself in." From ] Cor. xv. 56, he infers, " The dangerous and damnable influence of legal doctrine, that tends to keep sinners under the law; for thus they are under the power of sin. The text says, ' The strength of sin is the law.' The legal strain, under covert of zeal for the law, hath a native tendency to mar true holiness, and all acceptable obedience to the law, insomuch that the greatest legalist is the greatest Antinomian, or enemy to the law." — " If I have obtained any favour and grace from the Lord, to be faithful to the souls of people in my ministerial station, I must testify and declare to you all that hear me, in the awful name and authority of the great and eternal God, who will call you and me to answer for what we do, before his dread- ful tribunal, that whoever thinks to stand in judgment upon the rotten foundation of any legal righteousness, good works, duties, or performances of their own, they shall as surely perish in their righteousness, as ever any of the damned in hell perished in their sins ; because this righteousness of yours is but a sinful righteousness, and there is no salvation STATED AND ILLUSTRATED. 135 but by a perfect righteousness."* — " It is a sign of an even- ing-time, when candidates for the ministry, and many who are actually invested with the ministerial function, though tinctured with loose and legal principles, set up for a new modish way of preaching, with flourishing harangues, with- out studying to preach Christ, and the great substantial truths of the gospel, but rather speculative and lifeless morality." He particularly details several legal doctrines and practi- ces, and condemns them. " In vain do men, in their legal endeavours, set their duties against their sins, as if these could take them away, for it is only the Lamb that taketh away the sin of the world. In vain do they set their works against the wrath of God, it is Jesus that delivereth from the wrath to come. Yea, in vain do men set the strength of Christ against the righteousness of Christ, which they do, when they get strength and enlargement from him to pray and perform this and the other duty, then they make that a ground of their being justified. From this legal spirit it is, that men confound assistance with acceptance, and think themselves accepted because assisted ; but men may be as- sisted to do miracles in Christ's name, and yet never be ac- cepted, Matth. vii. 22. The ground of acceptance is only in the Beloved. From this also it is, that men confound the marks of faith with the grounds of faith, and so they think they have no ground of believing, while they want the evi- dences of faith ; and withal from this proceeds confounding the qualities of covenanters, with the condition of the cove- nant of grace. From the same source we confound terms of life with means. The not duly adhering to our stand- ards, in this and the like matters, is at the root of a treat deal of mistaken views, even among those that would seem to be the most zealous espousers of our excellent Confession and catechisms." — He also laments, that some preach ser- * Sermon on commencement of saving blessings, M 2 136 GOSPEL TRUTH mons of works and obedience to the law, and only at the conclusion give a caution : — Good people, mind there is no merit in all this, all your strength to do is from Christ. " Christ is not preached in truth, but in disguise. If his bright glory half obscured lies, While Christ the author of the law they press, More than the end of it for righteousness ; Christ as a seeker of our service trace, More than a giver of enabling grace ; The kiDg commanding holiness they show, More than the prince exalted to bestow ; Yea, more on Christ the sin-revenger dwell, Than Christ, Redeemer both from sin and hell." His practice was the reverse of this : he exhibits it in the following lines : " The gospel preacher then, with holy skill, Must offer Christ to whosoever will, To sinners of all sorts that can be named, The blind, the lame, the poor, the halt, the mains 'd ; Not daring to restrict the extensive call, But opening wide the net to catch them all. No soul must be excluded that will come, No right of access be confined to some. Though none will come till conscious of their want, Yet right to come they have by sov'reign grant, Sucli right to Christ, his promise and his grace, That all are damn'd who hear and don't embrace. So freely is the unbounded call dispensed, We therein find even sinners unconvinced." — Gospel Sonnets. What Mr Erskine says of a minister's business was true of himself : — " The sum of a minister's business is to com- mend his Master ; and that both in his preaching and pray- ing, catechising and visiting. — If they preach the law and its curses against Christless and impenitent sinners, it is to lead them to Christ, and to drive them to the city of refuge. — If they preach faith, they make Christ the author and finisher, as well as the object of it. — If they preach repentance, they make Christ, as exalted by the right hand of God, to be a Saviour to give repentance, the fountain of it ; and Christ crucified by faith as the root of it. — If they preach duties STATED AND ILLUSTRATED. 137 and new obedience, they make Christ the Alpha and Omega of it. He was instant in season and out of season, in all the parts of his ministerial work, and gave himself wholly to it, exhorting- the people under his charge from house to house, examining them publicly on the principles of religion, vi- siting the sick when called, and preaching the gospel, in which he had a very pleasant and edifying gift. He preach- ed by turns with his colleague every Sabbath and Thursday through the year; and afterwards, when he joined the Se- cession, and had no colleague, he officiated alone, both on Sabbath and week-days. He delivered few extemporary productions, his sermons were generally the fruit of study and application, even to his old age. For the most part he wrote all, and kept close to his notes, except when the Lord was pleased to carry in on his mind some apposite enlarge- ment, to which he cheerfully gave way, as coming from Him who has the tongue of the learned, and knows how to speak a word in season to the weary. His gift of preaching was both instructive and searching ; few outshone him in the nervous and convincing manner whereby he confirmed the truth of the doctrines he taught, and fewer still in the warm and pathetic addresses, in which he enforced the faith and practice of them. He peculiarly excelled in the ample and free offers of salvation he made to his hearers, and the captivating and alluring methods he used for gaining their compliance, or their receiving and resting on Christ alone for salvation, as thus fully and freely exhibited to them in the gospel. Those who carefully read Mr Erskine's works, will see that he possessed an eminent gift in making ac- curate distinctions in theology, and a peculiar unction, par- ticularly in his applications ; in both these he seems to have excelled his brother Ebenezer. On all which accounts, he was justly esteemed, and much followed, as one of the most popular and edifying preachers in his day. During his min- istry, sacramental solemnities at Dunfermline were much m 3 138 GOSPEL TRUTH crowded, great numbers of people from several parts of the kingdom resorting- to them; and the Lord was pleased to bless his ordinary ministrations, and several of these com- munions, with signal evidences of his gracious presence and influence, to the comfortable experience of many. The late Mr Brown of Haddington, in his last days, being engaged in conversation with a brother, Dunfermline was mentioned ; upon which he said, that with pleasure he recollected the time when he went over the hills of Cleish, from Gairney- bridge (where he was teacher,) to hear that great man of God, Mr Ralph Erskine, "whose sermons," said he, "I thought were brought home by the Spirit of God to my heart; at these times I thought I met with the God of Bethel, and saw him face to face." Mr Erskine himself says, " I got my ministry from the Lord ; and however unworthy I have been of it, yet I dare not deny that many, many times he hath owned me in it, and appended many seals to it, from time to time." His conversation was holy and blameless, warm and af- fectionate, spiritual and edifying. In all things he acted as one who had experienced the grace of God, that bringeth salvation. He was much honoured by the Most High in his public ministrations, in answering the doubts and solving the perplexing cases of exercised souls, with instances of which his works abound. He conversed much with those exercised to godliness, and by this means, as well as by his own ex- perience, he came to be well acquainted with the various ex- ercises of the Lord's people. He took great pleasure in be- ing serviceable to them ; however mean their circumstances were, the rich in faith were to him the excellent ones of the earth. He ever had a mighty zeal for the Redeemer's in- terest, and rejoiced to hear of the conquests of his grace, both at home and abroad. Under the influence of this he corresponded with divines of various denominations; — the celebrated Thomas Bradbury of London, Mr Seward, an eminently good man, Mr Whitfield, &c. In the beginning of his ministry, the presbytery of Dunfermline was distinguish- STATED AND ILLUSTRATED. 139 ed for able, holy, and zealous ministers, — Messrs Cuthbert and Mair, at Culross ; Plenderleitb, at Saline ; Hog, at Car- nock ; Logan, at Torry-burn ; Charteris, at Inverkeithen ; Bathgate, at Orwell ; Gib, at Cleish. With these he lived in the kindest intimacy, and corresponded with them on sacramental occasions ; as also with Messrs Hamilton of Airth, Brisbane of Stirling-, Kid of Queensferry, Currie of King-lassie, Ferrier of Larg-o, Seathrum of Gladsmuir, and his brother of Portmoak, — from other Presbyteries. In 1716, and afterwards, a contest was agitated, particu- larly in Fife, whether the covenant of grace was conditional or absolute,* Mr Erskine, with other accurate divines, Messrs Hog, Bathgate, and his brother, in that province, apprehended that this covenant is, in its making between the Father and the Son, strictly conditional, but in its dispensa- tion, a legacy free to sinners of mankind, and entirely ab- solute : This they reckoned the scriptural view of the matter, and also agreeable to our standards. With reference to this Mr Erskine makes the following remarks : " I am convin- ced many dark notions and apprehensions of the gospel flow from mistaking the nature of the covenant of grace, and the proper parties therein, and consequently the proper condi- tion thereof; and though many excellent divines (for whose * The conditional! ty of the covenant of grace, was a doctrine too common in the Scottish church at this period. With relation to this, Mr Boston says, u I had no great fondness for the doctrine of the conditionally of the covenant of grace. I remember, that upon a young man's mentioning, in a piece of trial before the Presbytery, the conditions of the covenant of grace, I quarrelled it, having no great gust for faith's being called the condition thereof, but abhorring the joining other conditions with it. Mr Ramsay answeredfor the young man, that the covenant of grace was indeed a testament, and not, properly speaking, conditional. Herewith I was satisfied, and declared I would not insist, but withal thought it was a pity, that such an improper way of speaking of faith should be used, since it was not scriptural, was liable to be abused, and ready to lead people into mistakes." He also, in his miscellany questions, says, " I wish the way of speaking of faith as a mean were more generally received ; if it were so, it might be of good use to bring our debates about the conditional- ity of the covenant of grace, and the instrumentality of faith in our justifica- tion, and might tend to give us distinct understanding of the second covenant." Memoirs. 140 GOSPEL TRUTH character I have a very great respect) have represented it as a mutual bargain between God and man, with stipulation and re-stipulation, yet, without disparagement to them, I owe more regard to our excellent standards, agreeable to the word of God, wherein it is held forth as a covenant that was made with Christ as the second Adam, and in him with all the elect as his seed ; and if God and Christ be the parties, we may thence consider what are the proper terms, or what is the condition thereof, and by whom performed. I am persuaded that the general receding from this good old way and manner of speaking, and the confounding of the parties contracting in the covenant of grace, viz. God and Christ, with the parties consenting in a day of power, and brought into the covenant, viz. elect believers, with the confounding of the proper condition of the covenant with the proper qualities of the covenanted, and even the covenant itself with the manner of its manifestation, and the method of its ap- plication, and the not duly attending and adhering to our standards in this and the like matters, is at the root of a great deal of mistaken views."* — " Some worthy divines make faith the condition of the covenant of grace, but their sound explication of what they mean shows, that they dare not make it the proper condition. If any that pretend to soundness do so, they but expose their darkness, and discover their mistake concerning the covenant of grace, which is a free promise in Christ Jesus, wherein faith itself, and all the blessings that attend it, are freely and absolutely promised. Indeed, conditions on our part, properly so called, would destroy the nature of the gospel, and turn the free covenant of grace into a conditional covenant of works. It would destroy the peace of the poor humble sinner, to think that there is such and such a condition to be fulfilled by him before he meddle with the promise. Then he stands back, he dares not believe, * Preface to Sonnets, 1722. STATED AND ILLUSTRATED. 141 because he wants this and that condition and qualification. Ihis legal dream hardens his heart against the gospel, and fosters his unbelief, to the dishonour of God, and to his own ruin. But if he could see the promise free and absolute, and that there is no condition in the covenant, but Christ's obedience unto death, which is performed to God's satisfac- tion, then a door is opened to him to plead for all upon this ground, saying, Give me faith, repentance, all grace, for Christ's sake. — If faith itself were a condition, the grand objection is, Oh ! but I cannot believe. Why, if faith were not absolutely promised, there could be no relief in that strait ; the gospel could not be a joyful sound to sinners, that are humbled to see the want of faith. Though the use of means be required both of saints and sinners, and though we be under a command and obligation to faith, repentance, and other duties, yet the covenant of grace is a free, absolute, unconditional promise. There is indeed a condition of order and connection between one promised blessing and another, they being like so many links in a chain : hence, in the dis- pensation of the gospel, many promises are expressed in a conditional way. But there is not a conditional promise in the Bible, but what is reductively absolute. But I will tell you, there is no conditional form put upon any promise in the Bible, to keep back a soul from apply- ing and taking hold of that promise, but rather to draw it to embrace the promise, in the way of taking Christ for the condition, in whom all the promises are yea and amen, or running to an absolute promise, where that condition is promised."* This scriptural view of the covenant of grace, adopted by the Westminster divines, Dr Owen, Witsius, Boston, &c. was represented by legal teachers as leading to licentious- ness. On this he gives the following hints : " Perhaps some may be saying, The thing that fears me at this occasion is * Pre:r::ant Promise, with its Issue. 142 GOSPEL TRUTH this, ' I am put all in confusion with the differences that are amon you that are ministers. What do I know hut the re- proach of a new scheme does justly belong to some of you,* and that I may be in a delusion ? what do I know, but your way of opening the covenant of grace, may be such as others will call an enemy to the law and holiness ?' Why, what shall I say to you ? The Lord forbid that we should speak wickedly for God, and talk deceitfully for him. If there be any person here, that never found this doctrine of grace have any other tendency than to lead them to licentiousness, I will pledge my life he is not a believer, but a person ignorant of the mystery of the gospel. But what say you, believer ? cannot your experience bear witness for God and his gracious covenant, that however vile and unholy you find yourself to be, yet when the new-covenant cord of free grace is wrapt about your heart, does it draw you to the love of sin, or to the love of holiness ? The more lively faith you have of Christ being your treasure, your righteousness, your cove- nant, your all for debt and duty both, do you not find holi- ness the more lovely to you, and his love constraining you the more to delight in his service ? Let the word of God, and the experience of the saints in agreeableness thereto, decide matters of this sort. But, O poor believer! do not fall out with Christ, though even many of his friends should differ with one another ; be not stumbled in a day of re- proaches and offences. Blessed are they who shall not be offended in Christ."f Mr Erskine, along with his colleague, Mr Wardlaw, joined those worthy ministers who gave in a representation in fa- vour of some truths condemned in Act 5. General Assembly, 1720. As appears by his writings, he was a strenuous and zealous advocate for these gospel-truths. He suffered the same obloquy and severe usage from the church-courts, as his other brethren embarked in the same cause did. Under • Messrs Hog, Bathgate, &c. i Christ the People's covenant. STATED AND ILLUSTRATED. 143 this he says : " Let us not be deterred from gospel principles by the invidious name of a sect j it is better to be under the reproach of men for following Christ, than to be under the curse of God for forsaking him."* — " O who would be ashamed of the reproach of Christ ? If ye be reproached for the name of Christ, happy, happy are ye, for the Spirit of God and of glory resteth on you. Who would be ashamed of his truth, though called to bear witness thereunto over the belly of cruel calumny, and bitter opposition from earth or hell." " Xow-a-days (1726 t,) the gospel is brought un- der much disparagement, under much suspicion, as if it were some new dangerous scheme of doctrine, as the Athenians said of Paul, Acts xvii. 19. Yea it was said of Christ, What new doctrine is this ? Such is the natural bias towards the law as a covenant, and so natively does a church and people fall into it, even after and under a profession of sound prin- ciples, that when evangelical doctrine comes to be revived in any measure, it is still branded with novelty.''^ If Christ were offered as a cloak to your lusts, then the false and bloody calumny of some would be true, that we call meu to believe, and then to live as they list ; why, if Christ were offered as a Saviour, and not as a Lord, then such a thing may be supposed ; but let the mouth of calumny be stopped ; we offer Christ to sinners upon the footing of free grace, both as he is Jesus and Lord; and I defy any man in the • World's Verdict of Christ and followers. + The legal scheme of doctrine, maintained by Mr Baxter, in his controver- sies, and others, had now spread its pernicious influence in many places in Scotland, particularly among ministers j this as usual paved the way for ex- hibiting a charge of Antinomianism against all those ministers who most ac- curately preached the doctrines of grace, especially those who taught the absolute freeness of the covenant of grace, and the unlimited grant that God had made of Christ, and salvation with him, to mankind-sinners as such. Mr Erskine and his associates were enemies to all previous legal qualifications, to be performed by the sinner, in order to fit and qualify us for coming to, and closing with Christ ; at the same time, these first-rate divines constantly urged conformity to the law as a rule, and assiduously inculcated the practice of holiness in all its extent. X Sermon 66. 144 GOSPEL TRUTH world to receive this offer aud yet desire to live as he lists. It is not possible in nature. However, every faithful min- ister, being confident that his cause is good, his crown better, and his Captain best of all, may, notwithstanding whatever calumny or dart of cruelty may be thrown at him, rejoice in being treated as his glorious Master was. Mr Erskine was particularly arraigned before the Synod of Fife, for his concern in the Marrow doctrine. This their act bears in the following words : " Cupar, Sept. 28, 1721. " Whereas the Synod of Fife had, by their act at Cupar, 28th of September, 1710, enjoined all the ministers in their bounds to observe the form of sound words, and the General Assembly in the year 1720, in their fifth act anent the Mar- row of Modern Divinity, did strictly prohibit and discharge all the Ministers in this church, either by preaching, writing, or printing, to recommend the said book, or in discourse to say any thing in favour of it, but on the contrary did thereby enjoin and require them to exhort and warn the people, in whose hand the book is, or may come, not to read or use the same : Yet it being represented to the committee for overtures of the Synod, that some brethren within the bounds of this Synod had contravened the same, as and , and also Mr Ralph Erskine of Dunfermline, at a late solemnity, by his advancing tenets and expressions in favour of some doctrines in the Marrow, censured in the said act. The committee, when most of the members of the Synod were present, having heard the said brethren upon the particulars, Mr Ralph Erskine answered, that he had always paid a dutiful respect to the authority of the judica- tories of the church, particularly to that of the General Assembly, and in testimony hereof, had never publicly re- commended the Marrow since the Act of Assembly, 1720, notwithstanding that his mind concerning that act is known. Neither was he resolved to vent himself publicly concerning STATED AND ILLUSTRATED. 145 those truths which he reckons condemned by that act, so long as that affair is in dependence, had he not been obliged thereto, by hearing that he and his brethren subscribers were reproached and misrepresented on that account, as if they had been Antinomians, new schemers, and the like ; and that he had at public occasions preached some doctrines which are in terminis in the Marrow ; such as, that a believer is not under the law as a covenant of works; that he is neither under the commanding nor condemning power of the law as a covenant.* Besides that, he had not meddled with any other doctrines of the Marrow, except such as are contained in the representation given unto the Assembly with his subscription, which he hath never seen ground to retract " The Synod, upon report of said committee, did, and hereby do, declare their high dissatisfaction with such practices, and strictly enjoin the said brethren, and all the ministers within this Synod, punctually to observe the fore- said Act of Synod and Assembly ; with certification, the contraveners shall be censurable by their respective pres- byteries and this Synod, according to the demerit of their offences." The Synod of Fife, also, in the bounds of which Mr Erskine lived, in resentment against the Marrow-men, made an act for a new-subscription of the Confession of Faith, in agreeableness to the Act of Assembly condemning the Mar- row, in order to bring all their members to an unanimous submission. This Mr Erskine refused, declaring at the same time his readiness to renew his subscription to the West- minster Confession and Catechisms, in the sense of the com- pilers, and as received by the Church of Scotland in 1647, but by no means as they were by the Synod interpreted in agreeableness to the Act of Assembly 1721, in which so many precious truths were condemned and injured. This See these excellent Sermons, Vol. II. N 146 GOSPEL TRUTH was refused. Afterwards, with the allowance of the Pres- bytery of Dunfermline, he subscribed the Confession in the following- form : — " I, Mr Ralph Erskine, minister at Dunfermline, do sub- scribe the above-written Confession of Faith, as the confes- sion of my faith, according- to the above-written formula, conform to the Acts of the General Assembly, allenarly.— Dunfermline, March 20, 1729. " Ralph Erskine." " In the same form," says Mr Erskine, " did Mr James Hog- in Carnock, and Mr Wardlaw, my colleague, sign the foresaid formula. The word allenarly, imported our sub- scribing, not in conformity to an act of the Synod of Fife at that time requiring a new subscription." This controversy Mr Erskine thought eminently impor- tant; he offers his judgment about it, and the truths con- troverted, in several parts of his works. We select a few : "Whereas our fathers transmitted to us, their posterity, precious truths and pure Confessions of Faith, worthy of the name of Reformers ; how are we like to transmit to our posterity, a world of trash and lumber, instead of precious treasure ; while, among other things, old Reformation prin- ciples and doctrines are like to be carried down to succeed- ing- generations after us, under the lash of wildness, new schemes, and Antinomian cants ?"* — " If we would go back to our Reformers, we would see a gospel-spirit amongst them, but now the gospel-scheme is come under reproach, as if it were a new scheme; and some preach against it, write against it, reason against it, as if it were Antinomianism, and a going off from the law. Why ? what is the matter ? a legal spirit reigns in the world."f — " The law is to be preached indeed, but only in subserviency to the gospel. The sinner must hear what the law hath to charge upon * Sermon on the Best Bond. i Law Death. STATED AND ILLUSTRATED. 147 him, that so, when he takes with the charge, he may haste to flee to the discharge, that is presented in the gospel- promise, or to Christ, as the end of the law for righteousness to every one that believeth. None can lawfully preach the law as a covenant, unless they preach Christ as the end of it ; nay, nor can any preach the law as a rule, unless they preach Christ as the beginning of it ? I mean, Christ for our righteousness, is the end of the law as a covenant, and Christ, for our strength, is the spring of our obedience to the law as a rule. Think it not strange we harp so much upon this string, especially in a day wherein the gospel is brought under so much contempt, reproach, and suspicion, as if it were a door of licentiousnes."* — "Now-a-days we are become so far ashamed of the gospel of Christ, that as all imaginable methods have been taken to disparage the preaching of it, so some, that have but a faint inclination to preach it, are discouraged from meddling too much with this theme, and others betake themselves to a legal strain ; or, if they preach grace, it is in such a hampered way, and with so many cautions and circumlocutions, as if there were great danger in preaching free grace, but no danger in preach- ing the law. Is there need of caution in preaching Christ, and no caution to be used in preaching Moses ? I am not against suitable caution on all hands ; but it is to be feared, there will be little revival of a Reformation till the doctrine of grace vent more freely under the conduct of the Spirit, giving such an appropriating faith, and persuasion of the free favour, love, and grace of God in Christ, as took place in our Reformers' days. Faith, wherever it is, will bring a man out from the commanding power of sin, as well as from under the condemning power of it; and, however a believer may lie in darkness, yet 1 conceive that soul is out of danger, who is made willing to receive Christ, both as a Saviour and a Lord, and so willing as to receive out of his • The Pregnant Proniisp. 2 \ 148 GOSPEL TRUTH hand poison to kill his lusts, as well as pardon to remove his guilt. The desire of pardon of sin, and the desire of purification of heart, bear proportion ; none can truly take Christ as a Saviour for justification, but they will also truly take him as a Lord for sanctification. This we maintain, let calumny say what it will, as if our doctrine were an enemy to holiness."* — " It may be observed, with regret, that never was there less morality amongst persons of all ranks, than since so many ministers laid aside evangelical preaching-, and made the inculcating moral duties their principal theme."-j- From the giving love of Christ, and the receiving property of faith, Gal. ii. 20, he infers, " the darkness that obscures many gospel sermons, even among these who are otherwise evangelical ; yet in this they are benighted, that they can- not take up any assurance in the nature of faith, distinct from the assurance of sense, which follows after faith ; nor take up the assurance, application, and appropriation of faith grounded upon the word of God, which is the duty of all that hear the gospel, distinct from the assurance of sense, founded upon the work of God, which is the privilege of believers at times. How miserably do many confound the grounds of faith with the marks of faith ; and so shut the door of faith many times against all that have not the evidences of faith, and through mistake of the gospel- method of salvation, sometimes make the marks and evi- dences of faith in them who have believed, to be so many lets and hindrances to the faith of them that have never believed ; as if they ought not to believe the love and grace of God revealed in the wrord, unless they have these marks : Whereas, sinners are warranted to build upon the grounds of faith, that are without them in the word, though they can see no mark within them ; for to build on these, though they had them, would be a building of sense, and not a building of faith." — "Whether the generation can hear and bear " The Duty of Receiving Christ, and Walking in him. t Self-conceited Professors dissected. STATED AND ILLUSTRATED. H9 this doctrine or not, it will be found true, and woe to us if we know nothing- of it, — that there is in saving faith, as much assurance and persuasion of the promise of the gos- pel, as there is in conviction a particular assurance and per- suasion of the threatening of the law ; and as you are stran- gers to true conviction of sin and misery, if the Spirit of God, as a spirit of bondage, hath never given you a particu- lar assurance of the law's threatening with application to yourselves, so as to see wrath denounced against you in par- ticular; so you are strangers to true and saving faith, if the Spirit of God, as a spirit of faith, hath never given you a particular assurance of some gospel-promise with application to yourself, so as to see mercy there, for sinners in particular. If it were not thus, the remedy would not be suited to the malady, and the plaster would not be so broad as the sore ; the balm given by the gospel would not correspond to the wound given by the law ; but so it is, that as in conviction, there is such a faith of the law, as gives the man particular persuasion of the malady he is under; so in conversion, there is such a faith of the gospel, as gives a man a particu- lar persuasion of the remedy, provided for him, otherwise there would be no relief. It is true, remaining unbelief may keep a person much in bondage ; but as we speak of what is in the nature of faith, so we speak of what takes place when faith is an act and exercise, why faith sees the gospel making so much way for the hope of salvation, as the law made within him to the fear of damnation." — Sermon, 150. — " Some in our day, to avoid the necessary doctrine of par- ticular persuasion of salvation through Christ, in the nature of faith, are like to turn the nature of faith into mere enthu- siasm, as if it were a receiving of Christ, but not in a word of promise; whereas there is no receiving of Christ, or clos- ing with the person of Christ, but as he is offered or exhi- bited to us in a word of grace. To receive and rest upon Christ for salvation is not faith, if you take away the other branch of definition, as he is offered to us in the gospel. Take N 3 150 GOSPEL TRUTH aw ay the gospel-offer, or gospel-promise, and to receive and rest upon Christ without that, is mere fancy, mere delusion, mere enthusiasm. You may see your picture or image in a glass or mirror, but take away the glass and you see no more of it ; the gospel is the glass, wherein we see the glory of the Lord, and see Christ the image of the invisible God ; but take away the gospel, or the promise, and you will see no more, except it be an image of your own brain ; and to take him in his word, is to take him at his word, by giving a cordial assent to it, and so trusting in his word to you.''* — " Many at this day discover their ignorance of God's method of converting souls, and sanctifying of sinners, by magnifying the maxims of morality, and supposing that the mere preaching of moral duty was enough to make them holy ; but to reveal Christ for that end, and harp upon this theme, they cannot think is adapted for such a purpose ; but my text, Gal. i. 16, and doctrine show, that it is the revela- tion of Christ that works true sanctification : ' He revealed his Son in me, and then I conferred not with flesh and blood.' The knowledge of the law will not do it, but the internal knowledge of Christ will effectuate it. The world is crying up morality, as if the preachers of Christ and his righteous- ness were enemies to the moral law, as a rule of holiness ; and, behold, in the righteous judgment of God there was never a generation left to greater immoralities than the pre- sent,— a just punishment of men's despising Christ and his law-biding righteousness through the faith, whereof only true holiness and conformity to the law can be attained. — That a believer may, through unbelief, apprehend God's vindictive wrath, and fear to be thrown into hell, is plain from common experience ; but that the fear of hell should be either a gospel-grace or a believer's duty, is some of the new divinity of the day. How can the man that is actually justified and accepted in the Beloved, and so the actual ob- * Sermon en the Mediator's Power. STATED AND ILLUSTRATED. 151 ject of God's everlasting and unchangeable love, ever fall under his vindictive wrath ! and how can the believer that is obliged to believe his love, be ever obliged to serve from a fear of hell and vindictive wrath ! It is strange men make such ado against believers being delivered from. the law, as it is the covenant of works (the anti-Marrow men). It was a rule of life to Adam before the covenant of works; and it may and must be a rule of life to believers after the covenant of works is gone as to them. God made it once the matter of the covenant of works, and in that covenant a rule of life to Adam and all his natural seed ; and why may it not be made the matter of the law of Christ, and therein be a rule of life to them that are his ?" Vol. II. Sermon 38. With his usual moderation he further says : " I. doubt not but these acts in 1720 and 1722, were, through inadvertency, gone into by members of these assemblies ; and perhaps by inadvertency some brethren still approve and defend them. Though some late writers, whether in prints or MSS. have stumbled into certain unguarded expressions, that seem to be quite cross to our received standards, yet I charitably judge, that their stated sentiments in calm blood, are not such as their new and harsh expressions, vented in the warmth of their paper war, seem to impart; and much more I do enter- tain a charitable opinion concerning the rest of our commu- nion, that have not been engaged in the heat of these dis- putes, occasioned by some occurrences. Meantime it does not mar my charity, that I fear the tendency of some new phrases, expressions, and positions, that have been spread abroad ; such as, (1.) That sinners must leave their sins, in order to come to Christ ; whereas it is certainly a safer way of speak- ing to say, that sinners must come to Christ, that he may sanctify them, and take away their sins ; or rather, to use the words of our Confession, viz. that their duty, with re- spect to saving faith, lies in accepting, receiving, and rest- ing upon Christ alone for justification, sanctification, and eternal life, by virtue of the covenant of grace. The for- 15£ GOSPEL TRUTH mer way, in contradistinction from this, tends to make peo- ple think their salvation depends partly on themselves. (2.) That gospel repentance is necessary as a condition, in order to our justification in the sight of God; whereas it is safer to stand hy Xhe words of our Confession, that repentance is not to he rested in, as any satisfaction for sin, or any cause of the pardon thereof, which is God's act of free grace in Christ, and yet is of such necessity to all sinners, that none may expect pardon without it, no more than they can ex- pect pardon without amendment; for only he that confesseth and forsaketh shall find mercy. And yet who will say that this amendment of life is a necessary condition in order to our justification ? (3.) That unbelievers are not under the commanding power of the covenant of works ; why, because they are not obliged to seek justification by their own works, as if the seeking justification that way, were the pre- cise form of that covenant ; whereas Adam might have been justified by his works, though he had never sought justifica- tion that way. Our old way of speaking hath still heen to this purpose, that all men are under a covenant of works entirely, as long as they remain out of Christ, and so out of the covenant of grace, and that they need his complete righteousness, both of doing and suffering, for their justifica- tion, and it is not meet we be driven out of the good old way by new quirks and sophisms. (4.) Another way of speaking that I find among the late altercations and debates is, that to espouse the definition of faith that passed cur- rent at the Reformation, or among the Reformers, is a re- ceding from our standards. I agree cordially with our standards, in their definitions of faith, and also think that the complex assurance therein mentioned (including that of sense, as well as of faith,) is not of the essence of faith, or so of the essence of faith but a true believer may wait long and conflict with many difficulties before he be a partaker of it. That faith having its chief seat in the will, doubting is not contrary to faith ; but I am not fond of confining faith to STATED AND ILLUSTRATED. ] 53 the will as its chief seat, but rather, with the judicious Owen, judge that it is seated in the understanding, as to its being and substance, and in the will and heart as to its ef- fectual working, which makes it (under the conduct of the Spirit of faith,) to be a cordial assent to the divine testimony concerning Christ, who can be no otherwise believingly re- ceived by us, but, in a word, or as offered to us in the gospel ; far less am I fond of making faith consistent with doubting in its nature, (though faith and doubting may both be in the same subject,) seeing Christ hath set them at odds, saying, ' O thou of little faith, wherefore dost thou doubt ?' where I see, the believer may have doubts, yea, and be wholly over- run with them, because he hath unbelief, and yet his faith and doubting differ, as faith and unbelief do."* The doctrines of grace now condemned, he accounted truths of vast moment : so he says, " In all your mental debates or verbal altercations about these things, seriously bethink yourself what is like to be your opinion when you come to die, and about to face the awful tribunal of a holy and just God; and in all such points of eternal moment, ever think that part the safest which doth least humour man's pride, and most exalt God's glory." These were also truths he knew from experience : this he details in the fol- lowing words : " Jehovah's mercy makes us fear and love him ; ■ then they shall fear the Lord and his goodness,' says the prophet. If a man hath no faith of his goodness, no hope of his favour in Christ, where is his purity and holiness ? Nay, it is he that hath this hope that purifies himself, as God is pure. I know not what experience you have, Sirs, but some of us know, that when our souls are most comfort- ed and enlarged with the faith of God's favour through Christ, and with the hope of his goodness, then we have most heart to the duties ; and when through unbelief we have harsh thoughts of God as an angry judge, then we have * Preface to Sonnets, first edition. 154> GOSPEL TRUTH no heart to duties and religious exercises. And I persuade myself this is the experience of the saints in all ages."* He speaks in the following solemn manner : " If I have obtained any favour of the Lord to be faithful to the souls of people, in my ministerial station, I must testify and de- clare to you all that hear me, in the awful name and autho- rity of the great and eternal God, who will call you and me to answer for what we do, before his dreadful tribunal, that Avhoever thinks to stand in judgment upon the rotten foundation of any legal righteousness, good works, duties, or performances of their own, they will as surely perish in their righteousness, as ever any of the damned in hell perished in their sins. Say not, I am a sinner, and I must stay till I turn from sin, before I venture to meddle with a promise. Be- ware of ignorant misinterpretation of scripture texts, con- cerning turning to the Lord ; for example, that text, Isa. lix. 20, * The Redeemer shall come to them that turn from transgression in Jacob, saith the Lord.' I own, Sirs, I have sometimes been kept in bondage by such scriptures as that, while misunderstood ; and perhaps some mistake them the same way, saying, O there is no benefit to be expected from Christ, till I turn from my transgressions; and yet I can no more turn aright from sin, than I can turn the sun; and what shall I do ? Indeed, Sirs, if I were of their opinion, that make gospel-repentance, turning from sin, to be before faith, I cGuld preach no relief to you in that case ; but I know and believe otherwise from God's word ; therefore I only desire you to remember to take that text, and such like, in the gospel-sense of it ; see the gloss the Spirit of God gives it, Rom. xi. 26, ' There shall come out of Zion the Deliverer, and shall turn ungodliness from Jacob,' &c. Why then, the meaning of the prophet's words is this, He will come and turn away ungodliness from them."f " O sinner ! how like you this gloss ? Is there not a door of hope open here ? * Vol. II. p. 298. + Vol. IV. p. 292. STATED AND ILLUSTRATED. 155 Cannot the Lord Jesus, by virtue of his office, turn you, and, according- to his promise, which you are called to plead, saying-, * Turn me, and I shall be turned ?' This is his pro- mise that he will turn sinners (Rom. xi. 27,) ' This is my covenant unto them, when I shall take away their sins.' Do not think to take Christ's work out of his hand; expect not salvation from him under the notion of saints, but of sinners. He will not save you upon any other terms, but as you are a sinner, and he a Saviour." These truths run through all his religious pieces, but are particularly illustrated in his Gospel Sonnets, and in his ser- mons preached between 1720 and 172S. Many years after the agitation of this useful controversy, he says, he reckon- ed it a matter of thankfulness to God, that he was a re- presenter and protester against the acts of Assembly, 1720 and 1722, and that he had lived to see them judicially con- demned by the Associate Presbytery, in their act with re- spect to the doctrine of grace. It is known that he joined the Secession, and was, while he lived, one of its greatest ornaments. Mr Erskine published many works in prose ; as his Ser- mons, his " Faith no Fancy," &c. He also published seve- ral pieces in poetry. Of these Mr Bradbury says : " Mr Erskine's poems are greatly to be esteemed, for the sweet- ness of the verse, the disposition of the subjects, and, above all, for that which animates the whole, the savour of divine and experimental knowledge." In his younger years, at lei- sure hours, he composed his Gospel Sonnets. Of this he says, " The main scope of the gospel is, to exclude all self-con- fidence, and stain the pride of man, to bring in self-denial, and exalt the glory of Christ; to extol his righteousness, by which he has magnified the law, and made it honourable; to exhibit such a way of salvation to sinners, as shall most advance the honour of all the divine perfections, which shine most brightly in the face and person of Jesus Christ ; and to bring men to such a true and lively faith of the free 156 GOSPEL TRUTH grace and mercy of God in Christ, as will be the only solid root and spring of true peace, heart-holiness, and practical godliness ; this," says he, " is ray great desire and endea- vour to fall in with, in these times." He adds, " Some chap- ters of these Sonnets are calculated mainly for pointing out the difference between law and gospel, justification and sanctitication, faith and sense, which I have more largely in- sisted on, because I apprehend, that the more people have their minds spiritually and evangelically enlightened, so as to have just and distinct apprehensions of these subjects, the more will the life of holiness and comfort take place in them, and the life of glorious liberty and freedom, both from the power of corruption and the pre valency of mental confusion, discouragement, and despondency ; as our Lord Jesus says, John viii. 32, ' Ye shall know the truth, and the truth shall make you free.' Many Christians are kept in great bon- dage, partly by legal doctrine and partly by their own legal disposition, both much owing to dark and confused appre- hensions of these weighty points, and particularly of the dif- ference between the covenant of works and of grace, or be- tween the law and the gospel." — This excellent piece was highly prized by the celebrated Mr Hervey, and lay constant- ly on his table ; indeed, numerous editions show, it has met with great and deserved acceptance. It has been translated into Welch. About the year 1738, he emitted his poetical paraphrase on the Song of Solomon, which also has been acceptable. Of this he says, " I judge that a song upon the subject of fellowship and communion with Christ is not unseasonable in these evil days, wherein the songs of the temple are like to be turned into howlings, and wherein the Bride, the Lamb's wife, is ready to hang her harp upon the willows. How desirable were it, if this little book were proving a mean to sing away her sorrows." — He published some elegies, on the death of the Rev. Messrs Cuthbert of Culross, Plenderleith of Saline, Mair of Culross, Moncrieff of Largo, Hamilton of Stirling, Bathgate of Orwell, and STATED AND ILLUSTRATED. 157 Brisbane of Stirling. He also had a chief hand in the first part of what is called the Synod Catechism. His works, both in prose and in verse, were collected in two large folio vols, by the Rev. Mr Fisher, Glasgow, in 1765. They have since, in differ- ent editions, been printed in ten octavo vols., and have still a constant and large demand from the religious public. In a letter to Mr Whitefield he says, " It refreshes me to hear, that any of my poor writings in verse or prose have been and are blessed, in this or any other part of the earth. If I travel by pen as far as you do in person, and contribute my mite for spreading the gospel light, I rejoice in it, and bless His name for it, who has ordered this beyond my view and expectation." The Rev. Mr M'Millan, Aberdeen, has lately done the religious public a great favour, by selecting the best sentiments of Mr Erskine under appropriate titles, in two vols, octavo. It is entitled, " The Beauties of Gospel Doctrine," and it has undergone several impressions. He was seized in the end of September, 1752, with a ner- vous fever, which lasted but a short time. It is, however, said, that near his end, he lifted up his hands, and cried, " Victory ! Victory for ever !" and also, " I die a great debtor to free grace." On the eighth day of the fever, he fell asleep in the Lord, in the 68th year of his age, and 42d of his ministry. While on his death-bed, company was forbid him by order of his physicians, and therefore few had the benefit of his last advices and dying conversation. He was buried in the church-yard of Dunfermline, on Thursday the 9th of Octo- ber. His corpse was attended to the place of interment by an inconceivable number of spectators, deeply and justly re- gretting the loss of so valuable a minister. — He was very happy in his family. In a letter to a friend he says, " I have a good wife, who is from the Lord. I have one wife in heaven, and I have now the second on earth ; ard I think I had them both from Him. I sought, and He gave. Glory to free grace through Christ, without which I could neither seek nor get ! I have two sons with Mr Wilson, our professor of 158 GOSPEL TRUTH Divinity; they seem as yet to be promising- youths: but O ! pray for them, that they may be fitted with others for use- fulness in the Lord's vineyard." — Mr Erskine was twice married. His first marriage was with Margaret Dewar, a daughter of Dewar of Lassodie : she bore him ten children. His second marriage was with Margaret Simpson, daughter to Mr Simpson, writer to the signet, Edinburgh, who bore him four children, and survived him some years. Three of his sons of the first marriage were ministers in the Associa- tion; viz. Rev. Messrs Henry, John, and James. The first was ordained minister of Falkirk ; the second at Leslie ; and the third at Stirling. All of them died in the prime of their age, when they had given the world just ground to conceive high expectations of their usefulness in the church. Lines on the Rev. R. Erskine. u His silver tongue did living truth impart, With raised hand, fit emblem of his heart ; He saw, he felt, he sung Redeeming love, Death called him home— he tunes his harp above."* 9. REV. JAMES WARDLAW. Since the publishing of the former edition of this work, I have been favoured with the following account of Mr Wardlaw, by a respectable minister of the Church of Scot- land. James Wardlaw, son of Henry Wardlaw, Esq. of West Luscar, then residing at his father's house in the parish of Carnock, at the unanimous request of the Kirk-Session, ac- cepted the office of elder, and was regularly ordained thereto on the 13th February, 1704. It appears that he remained in this parish, and acted in said office, until his removal to be settled " A large and interesting account of these eminent men, E. and R. Erskine, is preparing for the press, by the Rev. D. Frazer, a descendent of the last STATED AND ILLUSTRATED. 159 minister of the parish of Cruden in Aberdeenshire ; from whence he was translated in the year 1717, to the second charge of Dunfermline, where he remained till his death, in the year 1742. It appears from the Presbytery's records, that, when called to renew his subscription to the Confession of Faith, he did it with an explanation regarding the extent of the death of Christ. He steadily maintained the adequate sufficiency of the atonement for the salvation of all men, while he, no doubt, restricted its efficiency to the elect. — He was the intimate friend, as well as colleague, of the Rev. Ralph Erskine. — They united in their testimony in the affair of the Marrow controversy, and in opposing the de- cisions of the church courts in favour of patronage, and the act 1732, recognizing the civil statute of 1690 (an Act of Assembly which was repealed in 1734). Their conduct regarding the Secession was somewhat different ; Mr Ward- law remaining in the established church until his death, while Mr Erskine joined the Secession : — but the memory of both was, and still is, precious to the steady supporters of the cause of evangelical doctrine and civil liberty in this district. It appears likewise from the session records of the parish of Carnock, that Mr Ward law, while a member of the session here, was in the strictest union of sentiment with the Rev. Mr James Hog, then minister of this parish ; and he is mentioned as a member of session, as late as the year 1709. It appears likewise, that while minister of Dunfermline, he attended public meetings in Carnock, having by that time succeeded to his father's property, of which he remained possessed till his death. In every department his conduct appears to have been highly respectable, as he uniformly supported the character of a gentleman, a Christian, and a faithful minister of the gospel. He had a daughter married on the Rev. George Muir of Paisley, known by several ex- cellent writings. o 2 ItiO GOSPEL TRUTH 10. REV. HENRY DAVIDSON. He was born 1687, in the parish of Eckford, not far from Kelso, the only son of a gardener in that part of the country. Little is known of his early life ; but it appears that he had been under religious impressions, even when at school, for it is told of him, that he was given to secret prayer, and used to leave his companions at the interval of school-hours, to a retired spot in the neighbourhood, to pour out his heart unto God. Thus, no doubt, was he prepared for the work in which he was afterwards employed, and acquired that eminent gift of prayer, for which he was so distinguished, that Mr Boston was wont to say, he thought in preaching he could come somewhat near his friend, but as to utterance and ability in prayer, he left him far behind. Some serious and judicious Christians in East Lothian, who travelled in summer to Galashiels on Sabbath, (a distance above twenty miles,) used often to observe, that after they had heard Mr Davidson's first prayer, they thought themselves well recom- pensed for all their travel. His father intending him for the ministry, gave him a liberal education suited to these views, and he was settled in Galashiels in 17 J 4. The power of patrons to present to vacant livings in their gift, was by that time restored; but Mr Davidson got into the parish while a process was depending, with the unanimous voice of the Christian people, and there he continued through life re- spected and beloved, much admired as a preacher, not only by those under his charge, but in other congregations where he occasionally assisted. At the time when he dispensed the ordinance of the supper, with the help of his two friends, Mr Boston and Mr Wilson, multitudes of serious and lively Christians attended from all parts of the country. They used pleasantly to relate how the God of Israel had met with ihem at Galashiels, and blessed them. On some occasions of this kind he was greatly tried with bodily distress, and STATED AND ILLUSTRATED. 161 yet seems to have been remarkably supported of God. " In time of singing the Psalms," says Mr Boston, in his memoirs, " while I looked for Mr Davidson to come up to speak lo the people, as usual, I was told he could not come, so I ad- dressed myself to officiate for him. When I came into the house, Mr Davidson Mas lying groaning on his chamber-floor, under a most exquisite fit of the gravel, and after sitting some time with him, who in his extremity declared himself under a Father's hand, I left him as I found him. The pain going off, he was sick through the night, and rose not soon, so I had laid my account to officiate for him before the ordinance, but said nothing, waiting to see how Providence would move. But after all, he went out between nine and ten, preached a sweet sermon, and did his other work, without the least vestige of his illness about him in it, speaking with as much vigour as ever I think I heard him at any time, even at his best ; a wonderful stroke of Providence, carrying matters to such an extremity, and then bringing to such a comfortable issue.'* This was in the year 1731. Before that time, he met with a very heavy trial in the loss of his wife, February, 1728, when they had been only one year and seven months united together. After her death, he for some time greatly secluded himself from society ; and so painful were his feelings, that he was seldom or never known, either in writing or discourse, to make any allusion to that event. She was of a respectable family in the neigbourhood, and is said to have been very amiable and accomplished. He preached a sermon on the occasion of her death, from Rev. xiv. 13, " Blessed are the dead," &c. So far as the state of his health would permit, he took great pains in catechising and instructing his people, teaching from house to house, and generally accompanied with one or other of his elders. He was reckoned more tender and scrupulous in admitting persons to the communion of the church, than most of his brethren even in those days. He diligently visited the sick, and from experience of distress in his own person, Mas en- o 3 162 GOSPEL TRUTH abled to speak a word in season to the weary. He took every opportunity of doing good : A lady once mentioned, that when she and her sister, then hoth young, were on a visit at his house, he was most kind and agreeable in his behaviour, but above all, anxiously concerned for the good of their souls. He directed them what to say in prayer, and told them, when they opened their Bibles to read, they should always lift up their hearts to God, and say, " Open mine eyes, that I may see wonders out of thy law. Send out thy light and thy truth." When unable to walk to the church, he was carried in a chair. One saying, " O Sir ! what makes you so earnest to preach ?" he replied, " The love of Christ constrains me." It appears from numerous instances in his correspondence, that he took a warm inte- rest in the temporal, as well as spiritual concerns of his flock, and he helped them much by his influence and advice : " Their welfare pleas'd him, and their cares distressed." Such was Mr Davidson in private life, and within the hounds of his own particular charge. As a minister of the Church of Scotland, he uniformly adhered to what he reckoned the side of truth and godliness, and was forward to resist error and every evil, and to promote the truth to the utmost of his power, in a way he thought consonant to the word of God, and the honour of Christ. He expresses concern for the interest of religion, in his letters, in the fol- lowing words : " O how few of large hearts and public spirits are in our times, truly affected with the case of the Lord's oppressed and opposed interest ! How little of a hearty con- cern for the many and open affronts offered to the Son of God in his person and grace ! How little of a gracious ten- derness of spirit, mourning for the public abominations and private wickedness that prevail in our day !" As to the Marrow controversy, he says, " I shall be glad of a meet- ing * that may do something effectually, by way of testi- * The first meeting of the Marrow-men in Edinburgh. STATED AND ILLUSTRATED. 163 mony to the gospel-truths now condemned, that have been sweet food to the faith of believers." As to Simpson's se- cond process he writes: " I was sorry that the unhappy man was not laid under a heavier censure, bearing- some more proportion to his heinous crime of blaspheming, (pardon the harsh word, for a softer offers not at present.) O may he who is over all, God blessed for ever, be more glorious in our eyes! Should not our souls strike in with the redeemed company, and cry out, ' Worthy, worthy is the Lamb that was slain, to receive power, and riches, and strength, and honour, and glory !' " Rev. v. 12. Of the Seceding brethren in 1733, when before the Com- mission, he says to a correspondent in Edinburgh, " Though my present circumstances allow me not to come to town, 1 desire to have our brethren at heart before the Lord at this time, and to be concerned for their being honourably carried through their appearance." After the death of his friend Mr Boston, which happened in May 1732, and the proceedings of the Assembly that year, in restoring patronages, and refusing petitions of above forty ministers, and many hundred Christian people, so much as a reading, Mr Davidson's sentiments seem to have undergone a considerable change; though it was not till 1735 or 1737, that he proceeded to act upon it. Till that time he had regularly dispensed the Lord's Supper every year, but from that period he never administered that ordinance among his people, though he still continued to preach and baptize, and punctually visited and catechised their families. Mr Wilson, who had adopted similar sentiments to those of his friend, acted in the same manner. They formed a church on the congregational or independent plan, which met at Maxton. and frequently observed the Lord's Supper on Sabbath evenings, when Mr Davidson could get down from Gala- shiells. The number of those who associated with him was about twenty-four. Thus he went on for the last twenty years of his life, no man forbidding him. He still lived in 164 GOSPEL TRUTH fi iendly habits with his brethren, and preached for them on week-days at the Lord's Supper, but never on the Sabbath. He also obeyed the appointments of Presbytery. He ex- pressed a willingness to give up his charge, as he could not perform all the services for his people which his connexion with them required, but they would not hear of it : and his brethren of the Presbytery were equally willing he should remain in his parish, and attend only to those parts of his office he felt himself at liberty to perform. As none others took up the matter, he was never brought under the censure of the church ; whether it were mildness, or prudence, or indifference, so it was, no notice was taken of Mr Wilson's and his conduct by the ecclesiastical courts ; they remained unmolested to the day of their death. His frequent in- firmities, especially in the latter part of his life, did not per- mit him to go often, or far from home. Great part of his time was devoted to reading, he had himself a well-furnished library, and his friends kindly consulted his taste, and sent him whatever was rare and valuable. At one time he was so fond of reading, that for some years he rose at three in the morning ; nor did he confine himself to books of theology, but his course of reading took a wider range, and compre- hended whatever was new and curious, in the philosophy, history, and morals. Thus was his life spent in retirement, and admitted not of much variety of incident. He was dis- tinguished by great cheerfulness and sweetness of temper, was given to prayer, and heavenly in his conversation above many. He survived his beloved fellow-labourer, Mr Wilson, near six years. He was in considerable distress for some time before his death. His last letter to his friend, the Rev. Mr Davidson of Braintree, expresses his Christian deport- ment and comforts at that time : " The beatings of a warm heart to you are very strong, else I would not have touched a pen. O that the love of Christ may constrain me more effectually ! The Head drank of the brook in the way, and then lifted up the head; so shall it be with all the members. STATED AND ILLUSTRATED. 165 The cup that our Lord drank of was full of the curse, and that has filled ours with a Father's blessing; and why shall we not drink it ? I believe all is well, I hope all will be better eternally. In my wearisome nights you and yours cast up in my thoughts. Farewell, and again farewell, till I either write you, or meet you within the vail, and that will be better for us both." His latter end was peace, for his confidence and hope in the Lord Jesus did not forsake him. Two Seceding ministers in that country, Messrs Coventry of Stitchel, and Smith, then of Jedburgh, visited him on his death-bed, when he seemed very happy. To the latter he said, " Sir, there is nothing in heaven or earth I can rest on, but the word of God's grace." Dr Wilson, the son of his late worthy friend, was also then present with him, and being himself a judicious Christian, and knowing the consolations of the gospel, though he could no longer with effect prescribe for the body, because his hour was now come, ministered to the soul, by suggesting to his mind the precious promises, as cordials to strengthen the faith and hope of the dying saint. Some verses were written by an unlettered muse, at the time of his death, as an elegy on him. The writer dwells with peculiar pleasure on the recollection of some former happy scenes, where he enjoyed the lively ministrations of Mr Davidson ; but especially of one occasion, when on Max- ton Green, by the help of the moon, the services of a com- munion-sabbath were continued, and Mr Davidson, with all his powers, and under an apparent influence of the Holy Ghost, preached from the words of the apostle, " By grace ye are saved, through faith ;" the multitude sitting around him on the grass, and listening with the most solemn atten- tion. Mr Boston, who knew him well, gives him this character . " A man of great gravity, piety, and tenderness, learned and judicious, well acquainted with books, a great preacher, de- livering masterly thoughts, in an unaffected, elevated mau- 156 GOSPEL TRUTH ner; endowed with a gift of prayer in heavenly oratory be- yond any man I ever knew ; extremely modest and reserved in his temper, hut a kind and affectionate friend." He died October 24th, 1756. Two or three sermons taken from his mouth, were printed many years ago ; lately a small, but ex- cellent volume of his letters to Christian friends, was pub- lished. They delineate his faith, experience, and heavenly- mindedness, in the most lively colours. 11. REV. JAMES BATHGATE, ORWELL He appears to have been an eminently pious minister, clear in his views of truth, and zealous for the faith once delivered to the saints. According to tradition, he was much given to singing of psalms in his closet, and even would spend whole nights in this exercise in the church of Orwell. He early joined the Marrow-men. He was arraigned by the Synod of Fife as to the affair of the Marrow. In their act they say : " Whereas the General Assembly, in the year 1720, in their 5th act anent the Marrow of Modern Divinity, did strictly prohibit and discharge all the ministers in this church, either by preaching-, writing-, or printing-, to recom- mend the said book, or to say any thing in favour of it, but, on the contrary, to warn and exhort the people, in whose hand the said book is, or may come, not to read or use the same ; yet it being represented by the Committee for over- tures of the Synod, that some brethren within the bounds of the Synod had contravened the said act, viz. Mr James Bathgate, minister of Orwell, by his vindicating publicly before the congregation the said book, and some positions therein censured by the Assembly, and by recommending the said book, and saying the Assembly had condemned precious truths : The Synod, upon the report of the said Committee, did, and hereby do, declare their high dissatisfaction with STATED AND ILLUSTRATED. 167 such practices, and strictly enjoin the said brethren, Messrs Bathgate, &c. and all the ministers within the Synod, punc- tually to observe the foresaid act of Assembly ; with certifi- cation, that the contraveners shall be censurable by their respective Presbyteries and this Synod, according to the demerit of their offence." The two Messrs Erskine give us the following account of Mr Bathgate. While at Portmoak, Mr E. Erskine says, " I did indeed enjoy something of a calm, while that worthy servant of Christ, Mr James Bathgate, lived, the speat of reproach having run principally against him."* The occa- sion of this seems to have been his eminent zeal for the doctrine of grace condemned, besides what the Synod men- tioned above. He suffered not a little reproach for bis praying for Mr Gabriel Wilson, when under censure of the Synod of Merse and Teviotdale for his excellent sermon, the Trust; and for his giving thanks publicly for helping him to stand his ground, when his brethren in the south so keenly opposed him. He also, along with some other bre- thren, appointed fasts in his parish, to bewail the sins of the times. Mr Ralph, referring to him in a sermon, says, " Your fathers, where are they ? Nay, since the last com- munion here, 1724, one of our dear helpers in this Presby- tery, from whose lips you used to hear the joyful sound, is gone away to the communion table above; and, glory to God, he got a full gale of heavenly wind, to drive him with joy and triumph into the harbour of glory." — The Rev. James Bathgate of Orwell, was the youngest of all the twelve who distinguished themselves on this occasion in the cause of evangelical truth, and the first of their number that de- parted this life. His death happened on the 30th of March, 1724. He seems to have been a man of eminent piety and faithfulness. Both the Erskines held him in great esteem, and expressed their veneration for his memory. Ebenezer • Preface to a Sermon on Tit iii. 8. 168 GOSPEL TRUTH his intimate neighbour calls him, that worthy servant of Christ, and represents him as having- endured reproach for the sake of the truth. (Preface to sermon on Titus iii. 8.) Ralph not only spoke respectfully of him in a sermon after his death, but honoured him with an elegy. The best verses of which, may be seen at the conclusion of a short account of his character, in gospel truth. The following are some of Mr Bathgate's dying words. After he was long speechless, he broke out with a wonderful air, saying, " Though clouds and darkness be round about him, yet righteousness and judgment are the habitation of his throne." — " Great honour is before his face, And majesty divine, Strength is within his holy place, And there doth beauty shine." Being asked about the church, he said, " It was a danger- ous day, and the Lord's people would meet with their trials, — great trials ; but the glorious and triumphant Head of the Church will arise, and he will make his name known ; as for his enemies — stop the fountain of truth if they can. No ; it will run, and run pure, pure." — " O ! my dear," said his wife, * are you going to leave me ?" " Yes," said he, smil- ing, " I am going to my Father's house ; I am not to stay here any longer. I am going to my sweet Lord Jesus. O fair Christ ! Fy ! Fy upon this world, that they are not taken up with him ! as for me, I value this world no more than a dunghill. — Oh !" said he, "the crown I am to wear, it is a crown of glory — an eternal crown — a bright crown — a purchased crown." " Oh !" said his wife, " what will become of me and the poor bairns ?" " Oh !" said he, " do not fear as to that, I leave you upon fulness itself — upon all fulness." Mr Gibb of Cleish, asked him, saying, " Bro- ther, I hope your Master is with you." After a little ho answered, " Yea, he has been with me, he is with me, and he will be with me for ever." Being asked by his good-sister STATED AND ILLUSTRATED. 169 Mrs Meldrum, and also by Mr Erskine in Portmoak, con- cerning the work that he was engaged in before the assembly, he answered, " I bless the Lord, that ever I was engaged in that work. Glory, glory to him ! and let those ministers that oppose that work take tent (heed) to themselves, let them take tent." Afterwards, when he was very low, Mr Erskine inquired again, if he adhered to that work. He was not able to speak ; but with a smile threw out a " yes." Before this, a godly woman in his parish asked him the same question, and he answered, " O glorious cause ! O glorious cause. I will glorify the Lord in heaven for ever for these precious truths." He also composed an elegy on his death, from which we may extract a few verses : — * His younger years, they tell us who well knew, Sweet admiration from observers drew, And Inverkeithing yet may bless the day, He taught her youth to read, to write, to pray, When from a grammar-school, which he did teach, He's called the gospel of the Lord to preach, He proved a workman needed not be shamed, A lab'rer who for sloth was never blamed. Riches and freedom of his Saviour's grace, He studied to display in every place : Beloved by all, except that factious band, Who censured what they did not understand. Such learning, zeal, in's life and doctrine shone, So cross and galling to our frigid zone, That had not Heaven prepared another shore, Earth could not have endured him any more. Marching unhurt through death's devouring jaws, With joyful notes he sung, (O glorious cause !) I bless, I bless, and shall for evermore, The worthy name of Jesus Christ adore, For precious truths I have contended for.* Dark clouds are gathering fast in Zion's skies, But her triumphant Head shall yet arise ; Pure truth shall flow amain in spite of man, Let envy stop the fountain if it can. Smiling he spoke, " I stay no more below; But to my Father's house I joyful go. I leave my family, though void of pelf, On fulness and sufficiency itself. * In the Marrow Controversy. P 170 GOSPEL TRUTH Behold I lay with joy this carcase down, To wear ray bright, my bought, my eternal crown. My kingdom's sure, my glorious Lord is there, 0 fair tmmanuel ! infinitely fair ! This earth is but a dunghill in my sight, 1 see my sweetest Lord, my fairest light; Though clouds and darkness do surround his throne, Yet righteousness and judgment dwell thereon ; " Great honour is before his face, And majesty divine, Strength is within his holy place, And there doth beauty shine." This heavenly bird, thus chirping, flew away, Through death's dark shades, to everlasting day Orwell ! thy loss is great, thou mayest lament The man whose life was in thy service spent. Remember still your pastor's practice, when Beset with sadness, doubts, or dangers, then He hastened to his closet, richly there Regaled himself with God in secret prayer; With meek contempt he suffered base aspersion While joys seraphic were his sweet diversion ; Soul- winning aims did guide his daily motion, His very countenance spoke forth devotion. Christ was his study, praying saints his books, Heaven's influences were his water-brooks ; Obedience evangelic was his walk ; .Scripture and providence compared, hi9 talk." 12. REV. WILLIAM HUNTER. Of Mr Hunter of Liliesleaf, we know almost nothing. We understand that he died in 1736, being- near forty years in the ministry. He was an assistant with Mr Boston on communion occasions. In 1727, that great man remarks, " Mr Hunter preached after Mr Wilson on the Monday, on these words, ' He is faithful who hath promised.' I was so refreshed with that sermon, that I found my body in g-ood condition when he was over." ACT OF THE GENERAL ASSEMBLY, CONCERNING A BOOK, ENTITLED, THE MARROW OF MODERN DIVINITY. Edinburgh, May 20th, 1720. Session 9. The General Assembly having had under their consideration the book, entitled, " The Marrow of Modern Divinity," re- printed at Edinburgh anno 1718, with an ample recommen- dation prefixed thereto, which they found was dispersed, and come into the hands of many of the people ; and having had laid before them the following passages collected out of said book, by a committee for preserving the purity of doc- trine in this Church, appointed by the commission of the late General Assembly : The tenor whereof follows : Concerning the Natwe of Faith. Page 118. " There is no more for him to do, but only to know and believe, that Jesus Christ hath done all for him." Page 119. " This, then, is perfect righteousness, only to know and believe, That Jesus Christ is now gone to the Father, and sitteth at his right hand, not as a Judge, but as made to you of God, wisdom, righteousness, sanctitication, and redemption ; wherefore, as Paul and Silas said to the jailor, so say I unto you, 'Believe on the Lord Jesus Christ, and thou shalt be saved.' That is, be verily persuaded in your heart that Jesus Christ is yours, and that you shall have life and salvation by him; that whatsoever Christ did 172 GOSPEL TRUTH for the redemption of mankind, he did it for you." Page 120. " For as much as the holy scripture speaketh to all in general, none of us ought to distrust himself, hut helieve that it doth belong particularly to himself." The same is assert- ed, pages 121, 122, 123, 124, 131, 136, 137, 175, 176, 177, and in many other places in the hook. This notion of saving faith appears contrary to scriptures, Isa. 1. 10. Rom. viii. 16. 1 John v. 13. and to Confess, cap. 18, § 1, 3, 4. and to Larger Catechism, Quest 81, 172. All which passages show, that assurance is not of the essence of faith, whereas the passages cited from the Marrow, &c. appear to assert the contrary, making that saving faith commanded in the gospel, a man's persuasion that Christ is his, and died for him, and that whoever hath not this persuasion or assurance hath not answered the gospel-call, nor is a true believer. Of Universal Atonement and Pardon. Page 108. " Christ hath taken upon him the sins of all men." Page 119. "The Father hath made a deed of gift and grant unto all mankind, That whosoever of them all shall believe in his Son, shall not perish," &c. i. e. (whoso- ever believes or is persuaded that Christ is his, for this must be the sense according to the former passages,) " Hence it was, that Christ said to his disciples, ' Go and preach the gospel to every creature under heaven.' That is, go and tell every man without exception, that here is good news for him, * Christ is dead for him.' Even so our good King, the Lord of heaven and earth, hath, for the obedience and desert of our good brother Jesus Christ, pardoned all our sins." To the same purpose pages 127, 128. Here is assert- ed an universal redemption as to purchase, contrary to John x. 10, 15, 27, 28, 29, andxv. xiii. xvii; Titus ii 14; Confess, cap. 3. § 6. cap. 8. § 8. Larger Catechism, Quest. 59. Holiness, noUnecessary to Salvation. From page 150, to page 153. "And if the law say good works must be done, and the commandments must be kept, STATED AND ILLUSTRATED. 173 if thou wilt obtain salvation, then answer you and say, ' I am already saved before thou earnest; therefore I have no need of thy presence Christ is ray righteousness, my treasure, and my work. I confess, O law ! that I am neither godly nor righteous, but this yet I am sure of, that he is godly and righteous for me.' " Page 185. " Good works may rather be called a believer's walking in the way of eternal happiness, than the way itself. This doctrine tends to slacken people's diligence in the study of holiness, contrary to Heb. xii. 14 ; 2 Thess. ii. 13; Eph. ii. 10; Isa. xxxv. 8; James ii. 20. Confess, cap. 13. § 1. Larger Catechism, Quest. 52. Confess, cap. 15. § 2. Fear of Punishment, and Hope of Reward, not allowed to be Motives of a Believer s Obedience. Page 181. "Would you not have believers to eschew evil and do good, for fear of hell, or hope of heaven ? Answer, No indeed ; — for so far forth as they do so, their obedience is but slavish." A great deal more to this pur- pose is to be seen, pages 175, 179, 180, 182, 183, 184, and appears contrary to Psal. xlv. 1 1 ; Psal. cxix. 4, 6 ; Exod. xx. 2; James i. 25; and ii. 8,9, 10, 11, 12; 1 Tim. iv. 8; Col. iii. 24 ; Heb. xi. 6, 26 ; Rev. ii. 10 ; 2 Cor. v. 9, 10, 1 1 ; Heb. xii. 2, 28, 29; 2 Pet, iii. 14. Confess, cap. 16. § 2. and 6. That the Believer is not under the law, as a rule of life. Page 150. " As the law is the covenant of works, you are wholly and altogether set free from it." And page 151. " You are now set free, both from the commanding and con- demning power of the covenant of works." Page 216. "You will yield obedience to the law of Christ, not only without respect, either to what the law of works either pro- miseth or threateneth, but also without having respect to what the law of Christ either promiseth or threateneth. And this is to serve the Lord without fear of any penalty p 3 174 GOSPEL TRUTH which either the law of works or the law of Christ threat- ened." Luke i. 74. See also pages 5, 153, 180, 156, 157, 163, 199, 209, 210, contrary to scriptures, Exod.xx. 2 ; Mat. v. 17, &c. ; Rom. iii. 21; and xiii. 9; James i. 25; and ii. 8, 10, 11, 12; and Confess, cap. 19. § 5, 6. The six follow'mg Antinomian paradoxes are sensed and defend- ed, by applying to them that distinction of the law of works, and law of Christ. Pages 198, 199. " I wo, A believer is not under the law, but is altogether delivered from it. 2do, A believer doth not commit sin. 3tio, The Lord can see no sin in a believer. Mo, The Lord is not angry with a believer for his sins. 5to, The Lord doth not chastise a believer for his sins. 6to, A believer hath no cause either to confess his sins, or to crave pardon at the hand of God for them, neither to fast, nor mourn, nor humble himself before the Lord for them." Expressions in the JMarroiv, &c. Page 1 92. " A minister that dares not persuade sinners to believe their sins are pardoned, before he sees their lives reformed, for fear they should take more liberty to sin, is ignorant of the mystery of faith." And page 27. " Christ undertook to suffer under the penalty that lay upon man to have undergone." And page 117. " The covenant of works was twice made ; first with man, and a second time God was on both sides." Page 115, "The law practised bis whole tyranny upon the Son of God, and because it did so horribly and cursedly sin against his God, it is cursed and arraigned, and as a thief and cursed murderer of the Son of God, loseth all his right, and deserveth to be condemned; the law, therefore, is bound, dead, and crucified to me." Page 126. " Whosoever is married to Christ, and so in him by faith, he is acceptable to God the Father, as Christ him- self." Pa GOSPEL TRUTH hereby enjoined and required to warn and exhort their people, in whose hands the said book is, or may come, not to read or use the same. To the Right Reverend the Moderator and remanent Reve- rend and Honourable Members of the General Assem- bly, met at Edinburgh, the lith day of May, 1721, — The Representation and Petition of us under-subscribing, Ministers of the Gospel, Humbly Showeth, That whereas it is the unquestionable duty of all the mem- bers, ministers, and assemblies of this church, to endeavour in their several capacities the preservation of the purity of doctrine contained in the holy scriptures, and in our Con- fession of Faith and Catechisms, agreeable thereunto, that the same may be faithfully transmitted to succeeding gene- rations : We find ourselves obliged in conscience, with all due deference, to lay some things relative to that and some other matters which are grievous to us, before the venerable Assembly, whose province it is, in a special manner, to maintain the truths of the gospel, and to take care that every thing in the house of the God of heaven be moulded in a conformity to his will, and the pattern he hath showed us in his holy word. We are fully persuaded, That although the grace of God which bringeth salvation, teacheth us, " that, denying un- godliness and worldly lusts, we should live soberly, right- eously, and godly, in this present world ;" yet there is such a propensity in the corrupt nature of man to licentiousness and profanity, that he is apt to turn the grace of our God into lasciviousness ; whence have proceeded these monstrous STATED AND ILLUSTRATED. 177 opinions of some, — that the law is not a rule of life to be- lievers,— that holiness is not necessary to salvation, — and the like ; all which our hearts do abhor, as egregious blas- phemy against our Lord and Saviour Jesus Christ, making him the minister of sin : And therefore we cannot but own it to be commendable zeal in the members, ministers, and Assemblies of this Church, to endeavour the stifling of such monstrous brats in the birth, whensoever they do really be- gin to appear. But withal, on the other hand, we are no less persuaded, that in point of seeking righteousness and salvation, there is such a bias in the same corrupt nature towards the old way of the first covenant, that men seek the same naturally not by faith, but as it were by the works of the law : the which bias of the heart of man in opposition to the gospel-doctrine, known only by a new revelation after the fall, being more subtile, and not so easily discerned as the other, which is op- posite to the law, the knowledge of which was impressed on man's mind in creation ; there is an evident necessity of guarding equally at least against the latter as against the former, lest the purity of gospel-doctrine suffer, and man frustrate the grace of God, seeking righteousness by the law. And since we do apprehend that the late General Assembly of this Church has not sufficiently adverted to the danger on that side, but that by their act entitled, * Act concerning a book, entitled, the Marrow of Modern Divinity,' dated at Edinburgh, May 20th, 1720, gospel-truth has suffered, and it is likely will suffer more in the rising and succeeding gener- ations, unless a remedy be timely provided ; we beg leave, with all humility and deference, to lay before this venerable Assembly, some (of the many) things which in the said act are stumbling to us, and many others in this church. And, First, It is surprising, and exceedingly grievous un- to us, that by the said act the following position is con- demned ; namely, " That as the law is the covenant of works, believers are altogether and wholly set free from it ; 178 GOSPEL TRUTH set free, both from the commanding and condemning power of the covenant of works." We acknowledge and profess, we look upon our freedom, as believers in Christ, from the covenant of works, or the law as that covenant, to be the chief branch of that precious liberty wherewith Christ hath made us free, and in which the eternal salvation of our souls is wrapt up. We know no commands of the covenant of works, but that command of perfect obedience, under the pain of the curse. And if the law as to be- lievers be divested of its promise of life and threatening of death, (which superadded to its commands made it a covenant of works,) as it really is, since they are not under it to be thereby justified or condemned, we cannot comprehend how it continues any longer to be a covenant of works to them, or such as to have a commanding power over them, that covenant-form of it being done away in Christ with respect to believers. And to suppose that a man cannot be under the law as a rule of life, unless he be under the covenant of works, which the act above specified plainly imports, is contrary to our Confession of Faith, chap. 19, sect. 6, and Larg. Cat. quest, anent " the use of the moral law to the re- generate," which bear, " That although believers be not under the law as a covenant of works, yet it is of use to them as a rule of life, or as the rule of their obedience." Secondly, Of the same dismal tendency we apprehend to be, the declaring of that distinction of the law as it is the law of works, and as it is the law of Christ, as the author applies it, pages 198, 199, to be altogether groundless. We find the author doth there apply this distinction, so as to show that believers are not under the law, as it is the law of works, though under the law, as it is the law of Christ. And he tells us in express words, page 6, That the law of works is as much as to say, the covenant of works, the which covenant (saith he) the Lord made with all mankind in Adam before his fall. To what purpose then can this dis- tinction thus applied be rejected, and declared altogether STATED AND ILLUSTRATED. 179 groundless, but to stake down believers under the covenant of works, as in the former head, and contrary to the great design of the gospel-contrivance, to direct them to an obedience upon which they may boast, since by the law of works boasting is not excluded ? It were much to be desired, that another method had been taken to expose the Anti- nomian paradoxes, viz. " That a believer doth not commit sin, — the Lord can see no sin in a believer," and the like, than by condemning the distinction of the law above men- tioned as applied by the author^ to assert in effect, that believers sin against the law, (or covenant of works,) while in the meantime, according to the holy scriptures and our Confession of Faith, they are not under it. Which exemp- tion we are fully satisfied, carrieth no prejudice unto the in- dispensable obligation of the creature to the strictest obedience, flowing from the unalterable authority of the Lawgiver, and the nature of the precepts themselves. Ne- vertheless we firmly believe, that no small portion of the believer's safety and comfort turns upon these following points ; — namely, That the guilt of believers' sins, is not such as the guilt of their sins who are under the covenant of works ; — that God doth not look upon the sins of believers after their union with Christ, as breaches of the covenant of works ; — that when, in his anger against them for their sins, he smites them, yet he doth not proceed against them in the way of that covenant, and that in their confessions, and addresses for pardon, fastings, mournings, and humilia- tions, they ought to eye him as their Father in Jesus Christ, and not as their wrathful Judge, proceeding against them ac- cording to the law (or covenant) of works. All which truths seem to us to be buried in the ruins of the above- mentioned distinction of the law as applied by the author of the Marrow. Thirdly, It is astonishing to us to find, that part of the Marrow, which lies from page 150 to 153, condemned in cumulo, as contrary to the scriptures and Confession of Faith ; 180 GOSPEL TRUTH while we must frankly own, if we understand the gospel, the fore-cited pages contain a hundle of sweet and pleasant gospel-truths, which, instead of slackening people's diligence in the study of holiness, as is alleged in the act, do discover the true spring of evangelical obedience to the holy law as a rule ; particularly in the Assembly's act, we find the be- liever's plea, in the case of justification in answer to the de- mands of the law, cut off and condemned ; viz. " I am already saved before thou earnest, therefore I have no need of thy presence." (Here the book adds, what the Assembly's act omits, namely,) " For in Christ I have all things at once, neither need I any thing more that is necessary unto salva- tion." Then proceeds, " Christ is my righteousness, my treasure, and my work. I confess, O law ! that I am neither godly nor righteous ; but yet this I am sure of, that he is godly and righteous for me." In which terms that blessed and famous reformer, Martin Ltjther, in his strenuous and courageous defence of the evangelical doctrine of justification) asserted the perfect obedience of the Lord Jesus as our Surety, to be the only righteousness upon which we may rely in the case of justification before God : The which, that great champion for Jesus Christ maintained against the An- tichristian world with astonishing success in his time. We do believe, That the law or covenant of works, being broken, had a twofold demand upon all mankind ; without a valid answer to each of which, sustained by the Judge of all the earth, no man can see the Lord : — the one, the demand of satisfaction to justice for sin; — the other, the demand of obedience. And as we have no plea in answer to its former demand, but the sufferings of Jesus Christ our Surety ; so we have none, we dare pretend none, in answer to the latter de- mand of it, but that which stands here condemned ; in regard that as, in the language of the law, there is no obtaining of salvation but by works, (for the law is not of faith, but the man that doth them shall live in them,) so it acknowledgeth no good works no keeping of the commandments, no godliness STATED AND ILLUSTRATED. 181 nor righteousness, but what is every way perfect. And we conceive, that believers being united to Christ, this their plea is sustained in the court of heaven, as the plea of the Surety's having- paid the debt for them, whereby the de- mand which the law makes upon them for works, if they will obtain salvation, is cut off, they being appointed to ob- tain salvation another way, namely, by our Lord Jesus Christ : Yea, being already actually, though not completely saved, not according to the works of righteousness which they have done, but according to his mercy, by the washing of regeneration and the renewing of the Holy Ghost; of which salvation, conferred on them through Jesus Christ our Saviour, their deliverance from the law as a covenant of works, and consequently from its demands aforesaid, is a chief part. Fourthly, With respect to the passages concerning the nature of faith condemned by the foresaid act : 1. It is grievous to us, that thereby that act of faith, by which a person appropriates to himself what before lay in common in the gospel-offer, and without which there can be no receiving and closing with Christ for salvation, is in effect excluded from the nature of faith, which, as we apprehend, is thereby turned into that general and doubtsome faith ab- jured in our national covenant. 2. Whereas it is notour, that our first reformers, and the body of reformed divines since, have taught concerning the nature of faith, in the same strain as in the condemned pas- sages, and thereby cut the sinews of Popery; which doc- trine of theirs, in the same manner of expression, stands in the Confessions of our Reformed Churches, and in the public standards of doctrine in this Church, before the year 1647, such as Confession 1560, the Helvetian Confession, received and approved by this church, with exception only to holi- days ; Calvin's Catechism, which was commonly annexed to Knox's Liturgy; Mr John Davidson's Catechism, ap- proven and recommended by the Synod of Lothian and 182 GOSPEL TRUTH Tweedale, anno 1599 ; as also, that little Latin Catechism annexed to the Rudiments so long taught in Scotland ; the famous and learned Mr Boyd of Trochrig's commentary upon the Ephesians, a work promoted and encouraged by the Assembly of the Church of Scotland. It seems to us no small disservice to the interest of religion, and a handle given the Papists against the Reformation, that by an act of a General Assembly of the Church of Scotland, that doctrine, or way of expressing it, is now condemned. And although we freely own, that in latter times saving faith has been well described, especially in our Confession of Faith and Catechisms, and the manner of speaking on that head is much altered from what some time was in use, yet we doubt not but the substance of the doctrine in that point is still the same, as will appear by comparing the above- mentioned Confession and Catechisms, with the three acts of Assembly, 1647 and 1648, receiving and approving the Westminster Confession and Catechisms ; in which it is ex- pressly declared, " That the said Confessions and Cate- chisms are in nothing contrary to the received doctrine of this Church ;" which they would not have said, if they had not thought, that receiving and resting in Christ for salva- tion did imply that assurance, whereby they ordinarily de- scribed before that time, and by which they understood, the fiducial act or appropriating persuasion of faith; and not that assurance treated of in the Westminster Confession, which is a complex one, full and clear, containing not only the assurance included in the direct act of faith, but also that which ariseth from spiritual sensation, and rational argumen- tation; for which see Confess, chap. 18, § 2, 3, where it is said, " That the assurance of which they treat, is not only founded upon the divine truth of the promises of salvation, but also the inward evidences of these graces, unto which these promises are made, the testimony of the Spirit of adop- tion witnessing with our spirits, that we are the children of God. — This infallible assurance (adds the Confession) doth STATED AND ILLUSTRATED. 183 not so belong- to the essence of faith," &c. And therefore we are fully persuaded, that the late Assembly had done more acceptable services to God, to this and other reformed churches, had they discovered the real agreement between the more ancient and modern way of describing faith, than to condemn the former as erroneous; whereby a heavy charge is laid upon our reformers, this and other reformed churches, who generally have defined faith by assurance. Fifthly, That the following passage is condemned, viz. " The Father hath made a deed of gift and grant unto all mankind, that whosoever of them shall believe in his Son, shall not perish," is surprising to us ; when in the condemn- ed passage itself, extracted forth of the sacred records, we read that deed of gift and grant, by which we understand no more but the revelation of the divine will in the word, affording a warrant to offer Christ to all, and a warrant unto all to receive him. This treatment of the said passage seems to encroach upon the warrants aforesaid, and also upon sovereign grace, which hath made this grant, not to devils, but unto men, in terms than which none can be imagined more extensive. Waving the consideration of the expressions, judged by the Assembly exceeding harsh and offensive ; since that which hath extorted this representation from us, is our con- cern for the truth, more than the manner of expressing it, — yet, seeing the interest of truth and of that condemned book, are so much linked together, in this event, we can- not but represent briefly, the hard treatment we conceive this last to have also met with, when under the considera- tion of the late General Assembly ; and such we apprehend to be, 1. The heavy charge of maintaining, That the believer is not under the law, as a rule of life, which is inferred from the author's asserting the believers to be free from the law, as it is a covenant of works, as if the law could not be a rule of life, but as it is the covenant of works. One would Q 2 184 GOSPEL TRUTH rather think, that the foresaid assertion of the author, doth plainly import the believer to be under the law in some other sense; and justice as well as charity obliges us to conceive the said other sense to be, that of the law as a rule of life; forasmuch as, in express terms, he hath declared the ten commandments to be the rule of life to a believer, page 5. 2. The charge of maintaining holiness not to be neces- sary to salvation, is fixed upon the author's teaching the believer to plead the obedience of Christ, in answer to the law's demand of good works for obtaining salvation, of which before : and upon his proposing his own judgment very modestly, as to the propriety of expression, with respect to the relation between good works and eternal happiness, in these words, viz. " So that good works, as I conceive, may rather be called a believer's walking in the way of eternal happiness, than the way itself :" But how that doctrine can bear that inference, that holiness is not necessary to salva- tion, or how it tends to slacken people's diligence in the study of holiness, we cannot comprehend: for we can never grant, that the believer's walking in the way of eternal happiness is not necessary to salvation, and that only the way itself is so. And yet, after all, the author doth not tenaciously insist on his own judgment aforesaid, as to the propriety of expression; but immediately adds, "But, however, this we may assuredly conclude, that the sum and substance, both of the way and of walking in the way, consist in the receiving of Jesus Christ by faith, and in yielding obedience to his law.'' 3. Fear of punishment and hope of reward, not allowed to be motives of a believer's obedience, is inferred from this, that the author would not have believers to eschew evil and do good, for fear of hell or hope of heaven ; as if hell only, and none of the fearful tokens of God's anger against his own children in this life, were to be in any sort reckoned punish- ments ; and heaven only, but none of the sweet tokens of STATED AND ILLUSTRATED. 185 his love bestowed upon them in the way of close walking1 with God, were to be reckoned rewards. We shall only add here, that forasmuch as it is evident to us from the author's words, page 183, relative to the hope of heaven above mentioned, that he understands by doing good for hope of heaven, the doing it for hope of obtaining it by our own works and doings, we heartily approve of his position above specified, in that sense. 4. We cannot but account it hard, that whereas there are in the act about 27 quotations out of the book, they are all condemned, without condescending upon the words or pro- positions which the Assembly aims at in the quoted pas- sages; for verifying of which we refer to the act itself: yea, so far as we can find, there are several of these quota- tions which seem to us to contain nothing of what is charg- ed upon them, as particularly upon the first head anent the nature of faith, pages 175, 176, 177. And upon the head of universal atonement, pages 127, 128. And upon the fifth head, anent the believer's not being under the law as a rule of life, pages 209, 210. 5. It is also hard, that the book is condemned as denying the necessity of holiness to salvation, and the believer's being under the law as a rule of life, without making the least intimation, that the one half of the said book, contained in the second volume, is an explication and application of the holy law, in its ten commandments, not only to unbe- lievers, but also to believers themselves, for their direction and excitation to holiness of heart and life, and humiliation for their transgressions of it ; yea, and without that half of the book being once under the consideration, either of the Assembly or Committee for preserving the purity of doctrine. Right Reverend and Honourable, Although we do not account of the deed of the late As- sembly in this affair, otherwise than as an oversight, never- q3 186 GOSPEL TRUTH theless, our hearts tremble to think of its native consequen- ces, and what use in the present and succeeding generations may be made of the words of the Assembly's determination, in the points of doctrine above mentioned, and of their strictly prohibiting- and discharging all the miuisters of this church, either by preaching, writing, or printing, to recom- mend the foresaid book: And, on the contrary, enjoining and requiring them to warn and exhort their people in whose hands the said book is, or may come, not to read or use the same : A book remarkable for setting the difference between the law and the gospel, the covenant of works and the covenant of grace, in a clear light ; and for directing to the true way of attaining gospel-holiness, by which it has recommended itself to the consciences of many judicious ministers and Christians in this church, holy and tender iu their walk. As the growing humour in this generation, for turning that religion left among us into a mere morality, which hath nothing but the matter common to it, with true holiness and gospel obedience, acceptable to God through Jesus Christ, is too notour to escape your observation. So it is, with grief of heart we must say, that we conceive the above men- tioned act of Assembly to have so opened the sluice to it, that if remedy be not timely provided, this matter must ter- minate in a confounding of the law and gospel, notwithstand- ing of our Confession of Faith and Catechisms witnessing against the same ; which has been the lot of other public standards of doctrine before this time. We are confirmed in these our fears of the dismal effects of that act, when we find in a following act of the same As- sembly, namely, the 8th, entitled, " Act for preaching cate- chetical doctrine, with directions therein," two clauses, the one relating to justification, the other to the necessity of holiness, being expressed in the terms following, viz. " Of free justification, through our blessed Surety, the Lord Je- sus Christ, received by faith alone ; and of the necessity of STATED AND ILLUSTRATED. 187 an holy life, in order to the obtaining of everlasting happi- ness;' Concerning which we crave leave to represent, that the said form of words, being another than what is used in our Confession of Faith and Catechisms on these subjects, is stumbling to us, and cannot fail of being so to many in the present situation of affairs with respect to doctrine in this church, caused by the former act, for binding on the necks of believers in Christ the yoke of the law, as a cove- nant of works ; the ministers of this church had been di- rected to preach free justification through our blessed Sure- ty, the Lord Jesus Christ, ' only for his righteousness im- puted to us, and received by faith alone,' the ground of of- fence on the former head had been lessened : But that in such a circumstantiate case, the great doctrine of justifica- tion was winded up in such terms, as gave shelter to the er- roneous doctrine of justification for something wrought in, or done by, the sinner, as his righteousness, or keeping of the new and gospel law, is exceedingly grievous ; especially considering, that a motion expressly made to the Assembly, for mentioning the righteousness of Christ in that case, was slighted. And whereas the said Assembly, by their former act, have condemned the above-mentioned plea, in answer to the law's demand of good works for obtaining salvation, and that the law acknowledgeth no works for obtaining salva- tion, but such as found a title to it before the Lord ; we conceive their directing of ministers by the latter act above- mentioned, to preach (evidently in contradiction to the con- demned doctrine of the Marrow on that head) the necessi- ty of a holy life in order to the obtaining of everlasting hap- piness, to be of very dangerous consequence to the doctrine of free grace. And in our humble opinion, the receding from that doctrine may be reckoned among the causes of, and as having no small influence upon, the want of the gos- pel-holiness, so much and so deservedly complained of by the ministers and people in these our unhappy days. For brevity's sake, we do not here represent several other 188 GOSPEL TRUTH grievances, important in themselves, and weighty to us ; yet we cannot but regret the flame raised in this church by the overtures concerning kirk sessions and presbyteries, trans- mitted by the late Assembly : nor can we, without horror, think of the further evils and inconveniences that will ine- vitably follow, in case they should be turned into standing acts. But it is hoped this Assembly will be so guided by the great Master of Assemblies, as to put a stop to what further detriment the Church of Scotland may sustain by the said overtures ; as also, effectually to prevent for the future, all grounds of complaint that may be made to subsequent As- semblies, against the proceedings of such as have gone before them, and consequently to cut off all occasion for represen- tations of this nature hereafter. " Hay it therefore please the very Reverend Assembly, seriously and impartially to consider the premises, with the great weight and importance of this affair, in which the honour of our common Master and message, the salvation of souls, our Confession of Faith and Ca- techisms, our covenants national and solemn league, and the remains of the peace of this Church, are so much concerned : And laying aside all considerations of another kind, repeal the oth act of the late Assembly, entitled, * Act concerning a book, entitled, The Marrow of Modern Divinity :' And to provide such remedy as may remove the offence arising from the two above- specified clauses, in the 8th act of the said Assembly, entitled, ' Act for preaching Catechetical Doctrine, with directions therein :' Which will afford matter of thanks- giving unto God, in behalf of the truth, and of yourselves, to many who love the truth and peace." STATED AXD ILLUSTRATED. 189 The Names of the Subscribers. Mr James Hog Thomas Boston John Bonar John Williamson James Kid Gabriel Wilson Ebenezer Erskine Ralph Erskine James Wardlaw Henry Davidson James Bathgate William Hunter [ Carnock. I Ettrick. ■ j Torphichen. |- Inreresk & Musselburgh rS Queensferry. » J Maxton. 2 Portmoak. Dunfermline. Galashiels. Orwell. Lilliesleaf. QUERIES, Tu be put to Mr James Hog, and other Ministers, who gave in a Representation in favour of the Marrow, to the General Assembly t 1721. I. Whether are there any precepts in the gospel, that were not actually given before the gospel was revealed '? II. Is not the believer now bound, by the authority of the Creator, to personal obedience to the moral law, though not in order to j unification ? III. Doth the annexing of a promise of life and a threat- ening of death to a precept, make it a covenant of works ? IV. If the moral law, antecedent to its receiving the form of a covenant of works, had a threatening of hell annexed to it? V. If it be peculiar to believers, to be free of the com- manding power of the law as a covenant of works ? 190 GOSPEL TRUTH VI. If a sinner, being justified, has all things at once, that is necessary for salvation ? And if personal holiness, and progress in holy obedience, is not necessary to a justified person's possession of glory, in case of his continuing in life after his justification ? VII. Is preaching the necessity of a holy life, in order to the obtaining of eternal happiness, of dangerous consequence to the doctrine of free grace. VIII. Is knowledge, belief, aud persuasion, that Christ died for me, and that he is mine, and that whatever he did and suffered, he suffered for me, the direct act of faith, -whereby a sinner is united to Christ, interested in him, in- stated in God's covenanT of grace ': Or, is that knowledge or persuasion included in the very essence of that justifying act of faith ? IX. What is that act of faith, by which a sinner appro- priates Christ and his saving benefits to himself ? X. Whether the revelation of the divine will in the word, affording a warrant to offer Christ unto all and a warrant to all to receive him, can be said to be the Father's making a deed of gift and grant unto all mankind ? Is this grant made to all mankiud by sovereigu grace? And whether is it absolute or conditional ? XI. Is the division of the law, as explained and applied in the Marrow, to be justified ; and which cannot be rejected without burying several gospel-truths : XII. Is the hope of heaven, and fear of hell, to be excluded from the motives of believers' obedience ? And if not, how- can the Marrow be defended, that expressly excludes them, though it should allow other motives ? That this is a true copy, is attested by NIC SPENCE. Agreed unto by the Commission, ibcrSth, 1721. IMS I LLC-, i N 2e points, in the form of answers to these queries, as well as we have already done in our represen- tation; we judge it expedient to condescend to take them under our consideration, and to giv linst the Commission in March : — Withal protesting, That this our condescension herein thai appro- bation of this method of proceeding, nor be improven as a precei ANSWERS For the Ministers under-subscribing, to Queries put to them by the Commission of the late General Assembly, 1721. Adhering to. and holding as here repeated, our subscribed : gives in to the Reverend Commission, when by 192 GOSPEL TRUTH them called to receive these queries,^— we come to adventure, under the conduct of the faithful and true Witness, who hath promised the Spirit of truth to lead his people into all truth, to make answer to the said queries. To the which before we proceed, we crave leave to represent, that the title thereto prefixed, viz. " Queries to be put to Mr James Hog, and other ministers, who gave in a representation in favours of the Marrow, to the General Assembly, 1721," as well as that prefixed to the Commission's overture anent this affair, hath a native tendency to divert and bemist the reader, to expose us, and to turn the matter off its proper hinge, by giving a wrong colour to our representation ; as if the chief design of it was to plead, not for the precious truths of the gospel, which we conceived to be wounded by the condemnatory act, but for " The Marrow of Modern Divinity;" the which though we value for a good and useful book, and doubt not but the church of God may be much edified by it, as we ourselves have been; yet came it never into our minds to hold it or any other private writing faultless, nor to put it on a level with our approved standards of doctrine. Query I. Whether are there any precepts in the gospel, that were not actually given before the gospel was revealed ? Answer. The passages in our representation, marked out to us for the grounds of this query, are these : " The gospel-doctrine, known only by a new revelation after the fall.* Of the same dismal tendency we apprehend to be the declaring of that distinction of the law, as it is the law of works, and as it is the law of Christ, as the author ap- plies it, to be altogether groundless.f — The erroneous doc- trine of justification, for something wrought in or done by the sinner, as his righteousness, or keeping the new and gospel-law.":}: Now, leaving it to others to judge if these * par. 2. t Par. 5. t Par. penult. STATED AND ILLUSTRATED. 193 passages gave any just occasion to this question, — we answer, hno, In the gospel, taken strictly, and as contradistinct from the law, for a doctrine of grace, or good news from heaven, of help in God through Jesus Christ, to lost, self- destroying creatures of Adam's race, or the glad tidings of a Saviour, with life and salvation in him to the chief of sinners, there are no precepts ; all these, the command to believe and repent not excepted, belonging to and floAving from the law, which fastens the new duty on us, the same moment the gospel reveals the new object. That in the gospel, taken strictly, there are no precepts, to us seems evident from the holy scriptures. In the first revelation of it, made in these words, " The seed of the woman shall bruise the head of the serpent," Gen. iii. 15, we find no precept, but a promise, containing glad tidings of a Saviour, with grace, mercy, life, and salvation in him, to lost sinners of Adam's family. And the gospel preached un- to Abraham, namely, " In thee (i. e. in thy seed, which is Christ) shall all nations be blessed," Gal. iii. 8, compared with Gen. xii. 3. xxiL 18 ; Acts iii. 25, is of the same nature. The good tidings of great joy to all people, of a Saviour born in the city of David, who is Christ the Lord, brought and proclaimed from heaven by the angels, Luke ii. 10, 11, we take to have been the gospel, strictly and pro- perly so called, yet is there no precept in these tidings. We find likewise, the gospel of peace, and glad tidings of good things, are in scripture convertible terms, Rom. x. 15. And the word of the gospel, which Peter spoke to the Gentiles that they might believe, was no other than peace by Jesus Christ, crucified, risen, and exalted to be Judge of quick and dead, with remission of sins through his name, to be received by every one believing in him, Acts xv. 7 ; xx. 36 — 43. Much more might be added on this head, which, that we be not tedious, we pass. See Luke iv. 18, compar- ed with Isa. Ixi. 1, 2; Acts xx. 24; 2 Tim. i. 10. Of the R 194 GOSPEL TRUTH same raiud, as to this point, we find the body of reformed divines; as, to instance in a few, Calvin, Chamier, Pemble, Wendelin, Alting, the professors of Leyden, Witsius, Mastrich, Maresius, Troughton, Essenius. That all precepts (those of faith and repentance not ex- cepted) belong to, and are of the law, is no less evident to us : For the law of creation, or of the Ten Commandments, which was given to Adam in paradise in the form of a cove- nant of works, requiring us to believe whatever God should reveal or promise, and to obey whatever he should com- mand ; all precepts whatsoever must be virtually and really included in it . So that there never was, nor can be, an in- stance of duty owing by the creature to God, not command- ed in the moral law, if not directly and expressly, yet in- directly and by consequence. The same first command, for instance, which requires us to take the Lord for our God, to acknowledge his essential verity, and sovereign authori- ty ; to love, fear, and trust in Jehovah, after what manner soever he shall be pleased to reveal himself to us ; and like- wise to grieve and mourn for his dishonour or displeasure ; requires believing in Jehovah our Righteousness, as soon as ever he is revealed to us as such, and sorrowing after a godly sort for the transgression of his loly law, whether by one's self or by others. It is true, Adam was not actually obliged to believe in a Saviour, till, being lost and undone, a Saviour was revealed to him ; but the same command that bound him to trust and depend on, and to believe the promises of God Creator, no doubt obliged him to believe in God Re- deemer, when revealed. Nor was Adam obliged to sorrow for sin ere it was committed : But this same law that bound him to have a sense of the evil of sin in its nature and effects, to hate, loathe, and flee from sin, and to resolve against it, and for all holy obedience, and to have a due ap- prehension of the goodness of God, obliged hi-.n also to mourn for it, whenever it should fall out. And we cannot see how the contrary doctrine is consistent with the perfeo- STATED AND ILLUSTRATED. 195 tion of the law; for if the law be a complete rule of all moral, internal, and spiritual, as well as external and ritual obedience, it must require faith and repentance, as well as it does all other good works : And that it does indeed re- quire them, we can have no doubt, when we consider, that without them all other religious performances are in God's account as good as nothing; and that sin being, as the scripture, 1 John iii. 4 ; and our own standards tell us, any want of conformity to, or transgression of, the law of God, unbelief and impenitency must be so too ; and if they be so, then must faith and repentance be obedience and conformity to the same law, which the former are a transgression of, or an inconformity unto ; unbelief particularly, being a depart- ing from the living God, Heb. iii. 12; is for certain forbidden in the first command ; therefore faith must needs be required in the same command, Isa. xxvi. 4, according to a known rule. But what need we more, after our Lord has told us that faith is one of the weightier matters of the law, Matth . xxiii. 23. And that it is not a second-table duty, which is there meant, is evident to us, by comparing the parallel place in Luke, chap. xi. 42; where, in place of faith, we have the love of God. As for repentance, in case of sin against God, it becomes naturally a duty; and though neither the covenant of works nor of grace admit of it, as any expiation of sin or federal condition giving right to life, it is a duty included in every command, on the supposal of a transgres- sion. What moves us to be the more concerned for this point of doctrine, is, That if the law does not bind sinners to be- lieve and repent, then we see not how faith and repentance, considered as works, are excluded from our justification before God ; since in that case they are not works of the law, under which character all works are in scripture ex- cluded from the use of justifying in the sight of God. And we call to mind, that on the contrary doctrine Arminius laid the foundation of his rotten principles, touching suffi- r 2 196 GOSPEL TRUTH cient grace, or rather natural power. " Adam," said he, "had not power to believe in Jesus Christ, because he needed him not ; nor was he bound so to believe, because the law required it not : Therefore, since Adam by his fall did not lose it, God is bound to give every man power to believe in Jesus Christ," And Socinians, Arminians, Pa- pists, and Baxterians, by holding the gospel to be a new, proper, preceptive law, with sanction, and thereby turning it into a real, though milder covenant of works, have con- founded the law and the gospel, and brought works into the matter and cause of a sinner's justification before God. And, we reckon, we are the rather called to be on our guard here, that the clause in our representation, making mention of the new or gospel law, is marked out to us as one of the grounds of this query, which we own to be some- what alarming. Besides all this, the teaching that faith and repentance are gospel-commands, may yet again open the door to Antinomianism, as it sometimes did already, if we may believe Mr Cross, who says, " History tells us, that it sprung from such a mistake, that faith and repentance were taught and commanded by the gospel only, and that they contained all necessary to salvation ; so the law was need- less."* On this head also, namely, that all precepts belong to the law, we might likewise adduce a cloud of witnesses be- yond exception, such as Pemble, Essenius, Anthony Burgess, Rutherford, Owen, Witsius, Dickson, Fergusson, Troughton, Larger Catechism on the duties required and sins forbidden in the first commandment. But, without insisting further, we answer, 2. In the gospel, taken largely for the whole doctrine of Christ and the apostles, contained in the New Testament, or for a system of all the promises, precepts, threatenings, doc- trines, histories, that any way concern man's recovery and * Sermon on Rom. iii. 27, page 165. STATED AND ILLUSTRATED. 197 salvation ; in which respect, not only all the ten command- ments, but the doctrine of the covenant of works, belong to it (but in this sense the gospel is not contradistinct from the law :) In the gospel, taken thus at large, we say, there are doubtless many precepts that were not actually given, (that is, particularly and expressly promulgated or required,) before the gospel was revealed. Love to our enemies, to instance in a few of many, mercy to the miserable, bearing of the cross, hope and joy in tribulations, in prospect of their having a desired issue ; love, thankfulness, prayer, and obe- dience to a God-Redeemer, zealous witnessing against sin, and for truth, in case of defection from the faith or holiness of the gospel, confessing our faults to, and forgiving one an- other : all the ceremonial precepts under the Old Testa- ment, together with the institutions of Christ under the New, faith in Jesus Christ, repentance unto life, with many more, to say nothing of personal and particular precepts, were not actually given before the gospel was revealed ; all which are nevertheless reducible to the law of the ten com- mands, many of them being plain duties of the law of nature, though they had no due and proper objects, nor occasions of being exercised in an innocent state. It is true, there are many of them we had never heard of, without the gospel had been revealed ; yet are they not therefore, in any proper sense, precepts of the gospel, but of the law, which is ex- ceeding broad, extending to new objects, occasions, and cir- cumstances. The law says one thing to the person un- married, and another thing to the same person when married ; one thing to him as a child, another thing to him as a parent, &c. yet is it the same law still. The law of God, being perfect, and like unto its author, must reach to every condition of the creature ; but if for every new duty or new object of faith, there behoved to be a new law, how strangely must laws be multiplied ! The law itself (even in the case of a man,) may meet with many changes, and yet remain the same as to its essence. Now, as to faith and repentance, r 3 198 GOSPEL TRUTH though ability to exercise them, and acceptance of them, be by the gospel ; yet it is evident that they must be regulated by the same law, the transgression of which made them necessary. The essence of repentance, it is plain, lies in re- peating and renewing, with a suitable frame of spirit, the duties omitted; or in observing the law one had formerly violated : For as the divine perfections are the rule and pattern of God's image in man, as well in his regeneration, as in his creation ; so the holy law of God is the rule of our repentance, as well as of our primitive obedience. And why faith, when it has God-Mediator or God-Redeemer for its object, may not be from the same law as when it had God- Creator or God-Preserver for its object, we cannot see. Query II. Is not the believe?' now bound, by the authority of the Creator, to personal obedience to the moral law, though not in order to justification ? Ans. What is given us for the ground of this query is the following clause of our Representation, viz. " Since believ- ers are not under it, to be thereby justified or condemned, we cannot comprehend how it continues any longer a cove- nant of works to them, or as such to have a commanding power over them, that covenant form of it being done away, in Christ, with respect to believers."* This clause of the Representation being so much one, even in words, with our Confession, chap. 19. § 6. we could never have expected the Reverend Commission would have moved a query upon it ; but since they have been pleased to think otherwise, we answer affirmatively, — The believer, since he ceases not to be a creature, by be- ing made a new creature, is, and must ever be bound to per- sonal obedience to the law of the ten commands, by the au- thority of Father, Son, and Holy Ghost, his Creator : But this authority is, as to him, issued by and from the Lord • Par. 4, STATED AND ILLUSTRATED. 199 Jesus Christ, at whose mouth he receives the law, being as well his Lord God Creator, as his Lord God Redeemer, and having all the fulness of the Godhead dwelling in him ; nor can, nor will, the sinful creature ever apply himself to obe- dience, acceptable to God, or comfortable to himself, with- out the Creator's authority come to him in that channel. We are clear and full of the same mind with our Con- fession, " That the moral law of the ten commandments doth for ever bind all, as well justified persons as others, to the obedience thereof, not only in regard of the matter con- tained in it, but also in respect of God the Creator, who gave it ; and that Christ doth not in the gospel any way dissolve, but much strengthen this obligation," cap. 19. For, how can it lose any thing of its original authority, by being conveyed to the believer in such a sweet and blessed channel as the hand of Christ, since both he himself is the supreme God and Creator, and since the authority, majesty, and sovereignty of the Father is in his Son, he being the same in substance, equal in power and glory ? " Beware of him," says the Lord unto Israel, concerning Christ, the angel of the covenant, " and obey his voice ; provoke him not, for my name is in him," Exod. xxiii. 24 ; that is, as we understand it, My authority, sovereignty, and other adorable excellencies, yea, the whole fulness of the Godhead is in him, and in him only will I be served and obeyed. And then it follows, " But if thou shalt indeed obey his voice, and do all that I speak," ver. 22. The name of the Father is so in him, he is so of the same nature with his Father, that his voice is the Father's voice ; " If thou obey his voice, and do all that I speak." We desire to think and speak honourably of him whose name is " Wonderful, Counsellor, the mighty God, the everlasting Father, and the Prince of Peace :" and it can- not but exceedingly grate our ears, and grieve our spirits, to find such doctrines or positions vented in this church, espe- cially at a time when the Arian heresy is so prevalent in our 200 GOSPEL TRUTH neighbour nations, as have an obvious tendency to darken and disparage his divine authority, as that, " If a believer ought not to receive the law of the ten commandments at the hand of God, as he is Creator, out ot Christ, then he is not under its obligation, as it was delivered by God the Creator, but is loosed from all obedience to it, as it was enacted by authority of the Lord Creator : and that it is injurious to the infinite majesty of the Sovereign Lord Creator, and to the honour of his holy law, to restrict the believer to receive the ten commands only at the hand of Christ.' ' What can be more injurious to the infinite majesty of the Sovereign Lord Redeemer, by whom all things were created that are in heaven or in earth, visible and invisible, whether they be thrones or dominions, principalities or powers, than to speak as if the Creator's authority was not in him ; or, as if the receiving the Creator's law from Christ did loose men from obedience to it, as enacted by the authority of the Father. Woe unto us if this doctrine be the truth ; for so should we be brought back to consuming fire indeed : For out of Christ, " he that made us will have no mercy on us ; nor will he that formed us show us any favour." We humbly conceive, the Father does not reckon himself glorified, but contemned, by Christians offering obedience to him as Creator out of Christ : Nor does the offering to deal with him after this sort, or to teach others so, discover a due re- gard to the mystery of Christ revealed in the gospel ; for it is the will of the Father, the Sovereign Lord Creator, that all men should honour the Son, even as they honour him- self; and that at or in the name of Jesus, every knee should bow ; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father, who having in these last days spoken unto us by his Son, by whom also he made the world, and with an audible voice from heaven hath said, " This is my beloved Son, in whom I am well pleased ; hear ye him." Were it not we would be thought tedious, Per- STATED AND ILLUSTRATED. 201 kins, Durham, Owen, and others, might have been heard on this head. But we proceed to Query III. Doth the annexing of a promise of life, and a threatening of death to a precept, make it a covenant of works ? We answer, as in our representation, That the promise of life and threatening of death superadded to the law of the Creator, made it a covenant of works to our first parents, proposed : And their own consent, which sinless creatures could not refuse, made it a covenant of works, accepted. " A law," saith the judicious Durham, " doth necessarily imply no more than, ]st, To direct; 2dly, To command; enforcing that obedience by authority. A covenant doth further necessarily imply promises made upon some condi- tions or threatenings added, if such a condition be not per- formed. Now, says he, this law may be considered with- out the consideration of a covenant ; for it was free to God to have added, or not to have added promises ; and the threatenings, upon supposition the law had been kept, might never have taken effect." Treatise on the commands, p. 4, 4to edit. From whence it is plain, in the judgment of this great divine, the law of nature was turned into a cove- nant by the addition of a promise of life, and threatening of death. Of the same mind is Burgess and the London ministers, " Vindiciae Legis," page 61. " There are only two things which go to the essence of a law; and that is, ]mo, Direction; 2do, Obligation. \mo> Direction, therefore a law is a rule ; hence the law of God is compared to light. 2do, Obligation ; for therein lieth the essence of sin, that it breaketh this law, which supposes the obligatory force of it. In the next place, there are two consequents of the law, which are, ad bene esse, that the law may be the better obeyed ; and this indeed turneth the law into a covenant. 1st, The sanction of it by way of promise, that is a mere free thing: God, by reason of that dominion which he had over 202 GOSPEL TRUTH man, might have commanded his obedience, and yet never made a promise of eternal life unto him. And, 2dly, As for the other consequent act of the law, to curse and punish, this is but an accidental act, not necessary to a law ; for it comes in upon supposition of transgression. — A law is a complete law, obliging though it do not actually curse ; as in the confirmed angels, it never had any more than obliga- tory and mandatory acts upon them: For that they were under a law, is plain, because otherwise they could not have sinned : for where there is no law, there is no trans- gression." Though there is no ground from our representation to add more on this head, yet we may say, that a promise of life made to a precept of doing, that is, in consideration or upon condition of one's doing, (be the doing more or less, it is all one, the divine will in the precept being the rule in this case,) is a covenant of works. And as to believers in Christ, though in the gospel, largely taken, we own there are promises of life, and threatenings of death, as well as pre- cepts ; and that godliness hath the promise, not only of this life, but of that which is to come, annexed to it, in the order of the covenant; yet we are clear, no promise of life is made to the performance of precepts, nor eternal death threatened, in case of their failing whatsoever in perform- ing; else should their title to life be founded, not entirely on Christ, and his righteousness imputed to them, but on something in or done by themselves : And their after sins should again actually bring them under vindictive wrath, -and the curse of the law; which, upon their union with Christ, who was made a curse for them, to redeem them from under it, they are, according to scripture, Rom. vi. 14, 15 ; Rom. viii. 1 ; Gal. iii. 13, 4, 5, and our Confession, chap. 20, § 2. chap. 11, § 5, for ever delivered from. Hence we know of no sanction the law, standing in the co- venant of grace, hath with respect to believers, besides gra- cious rewards, all of them freely promised on Christ's ac- STATED AND ILLUSTRATED. 203 count, for their encouragement in obedience ; and fatherly chastisement and displeasure, in case of their not walking in his commandments; Psal. lxxxix. 31, 33; 1 Cor. xi. 30, 32 ; Luke i. 20. Which to a believer are no less aw- ful, and much more powerful restraints from sin, than the prospect of the curse and hell itself would be. The Reve- rend Commission will not, we hope, grudge to hear that emi- nent divine Mr Perkins, in a few words, on this head, who having put the objection, " In the gospel, there are promises of life upon condition of our obedience, as Rom. viii. 13, * If ye through the Spirit,' &c. Ans. * The promises of the gospel are not made to the work, but to the worker ; and to the worker, not for his work, but for Christ's sake ac- cording to his work ; e. g. the promise of life is not made to the work of mortification, but to him that mortifies his flesh, and that not for his mortification, but because he is in Christ, and his mortification is the token and evidence thereof."* This, as it is the old Protestant doctrine, so we take it to be the truth. And as to the believer's total and final freedom from the curse of the law, upon his union with Christy Protestant divines, particularly Rutherford and Owen, throughout their writings, are full and clear on the head. Query IV. If the moral law, antecedent to its receiving the form of a covenant of works, had a threatening of hell annexed to it ? Ans. Since the law of God never was, nor will ever in this world be the stated rule, either of man's duty towards God, or of God's dealing with man, but as it stands in one of the two covenants of works and grace, we are at a loss to dis- cover the real usefulness of this query, as well as what foundation it hath in our representation. As to the intrinsical demerit of sin, we are clear, whe- ther there had ever been any covenant of works or not, it • On Gal. page 236, in ft»L 204 GOSPEL TRUTH deserves hell, even all that an infinitely holy and just God ever has or shall inflict for it : Yet what behoved to have been the Creator's disposal of the creature, in the supposed event of sin's entering- without a covenant being made, we incline not here to dip into; but, we reckon, it is not possi- ble to prove a threatening of hell to be inseparable from the law of creation, the obligation of which, because resulting from the nature of God and of the creature, is eternal and immutable : for confirmed angels, glorified saints, yea, and the human nature of Christ, are all of them naturally, neces- sarily, and eternally obliged to love, obey, depend on, and submit unto God, and to make him their blessedness and ultimate end ; but none, we conceive, will be peremptory in saying, they have a threatening of hell annexed to the law they are under. And we can by no means allow, that a believer, delivered by Christ from the curse of the covenant of works, is still obnoxious, upon every new transgression, to the threatening of hell, supposed to be inseparably an- nexed to the law of creation, or of the ten commandments ; which law every reasonable creature must for ever be under, since this would in effect be no other than, after he is de- livered from hell in one respect, to bind him over to it in another. Whatever threatening one may suppose belonged to the moral law of the ten commandments, antecedently to its receiving a covenant form, all was, for certain, included in the sanction of the covenant of works : So that Christ, in bearing the curse of it, redeemed believers from hell, the vin- dictive wrath and curse, their sins in any sort deserved ; the hand-writing that was against them he cancelled, tore to pieces, and nailed to his cross. Hence the threatening of hell and the curse are actually separated from the law of the ten commandments, which believers are under as a rule of life : And to hold otherwise, is the leading error, yea, the very spring and fountain-head of Antinomianism ; on all which Burgess, Rutherford, and others, may he heard. STATED AND ILLUSTRATED. 205 Query V. If it be -peculiar to believers, to be free of the commanding power of the law, as a covenant of works ? Though our saying-, We cannot comprehend how the co- venant of works, as such, continues to have a commanding power over believers, that covenant form of it being done away in Christ with respect to them,* gives no sufficient foundation to this query, since we affirm nothing concerning any but believers, whose freedom from the commanding power of that covenant, the query seems, as much as we do, to allow of ; we answer affirmatively ; for, since it is only to believers the Spirit of God in scripture says, " Ye are not under the law," (the main import of which phrase is, sub- jection to the commanding power of it, as a covenant,) " but under grace," Rom. vi. 14; Gal. iv. 5, 21 ; and since they only are, by virtue of their union with Christ, actually freed from being under the law, by Christ's being made under it, (i e. under its command, as above, as well as under its curse) for them ; and since according to our Confession, cap. 19. § 6, it is the peculiar privilege of believers, which therefore unbelievers have no interest in, not to be under the law as a covenant of works, to be justified or condemned thereby; we can allow no other, besides believers, to be invested with that immunity. All unbelievers within, as well as without the pale of the visible church, since they seek righteousness only by the works of the law, and are strangers to the covenant of grace, we always took to be debtors to the whole law, in their own persons : and this their obligation under the do, or com- manding power of that covenant, we took to be inviolably firm, till such time as by faith they had recourse to him, who " is the end of the law for righteousness to every one that believeth ;" else we thought, and do still think, if their obligation to the command of that covenant be dissolved, merely by their living under an external gospel dispensation, •Par. 4. 208 GOSPEL TRUTH they would be cast quite loose from being under any covenant at all ; contrary to the common received doctrine of the Protestant churches, namely, That every person what- soever is in and under one or other of the two covenants of works and grace : Nor could they, unless they be under the commanding power of the covenant of works, be ever found transgressors of the law of that covenant, by any actual sin of their own, nor be bound over anew under the covenant- curse thereby. The covenant of works, it is true, is by the fall weak and ineffectual, as a covenant to give us life, by reason of our weakness, and disability to fulfil it, being antecedently sin- ners, and obnoxious to its curse ; which no person can be, and yet at the same time have a right unto its promise. Hence, for any to seek life and salvation by it now, is no other than to labour after an impossibility ; yet does it nevertheless continue in full force as a law, requiring of all sinners, while they continue in their natural state, without taking hold by faith of Christ and the grace of the new covenant ; requiring of them, we say, personal and absolutely perfect obedience, and threatening death upon every the least transgression : From the commanding power of which law, requiring universal holiness in such rigour, as that on the least failure in substance, circumstance, or degree, all is rejected, and we are determined transgressors of the whole law, believers, and they only, are freed, as we said above. " But to suppose a person," says Dr Owen, " by any means freed from the curse due unto sin, aud then to deny, that upon the performance of the perfect sinless obedience which the law requires, he should have right to the promise of life thereby, is to deny the truth of God, and to reflect dishonour upon his justice. Our Lord himself was justified by the law ; and it is immutably true, That he who does the things of it, shall live in them." (On Justification p. 3i5.) " It is true" adds the same author, " that God did never formally and ab- solutely renew, or give again this law, as a covenant of STATED AND ILLUSTRATED. 207 works, a second time ; nor was there any need that so he should do, unless it were declaratively only : And so it Mas renewed at Sinai ; for the whole of it being" an emanation of eternal right and truth, it abides, and must abide in full force for ever. Wherefore it is only so far broken as a co- venant, that all mankind having- sinned against the command of it, and so by guilt, with the impotency to obedience, which ensued thereupon, defeated themselves of any interest in its promise, and possibility of attaining- any such interest, they cannot have any benefit by it. But as to its power to oblige all mankind unto obedience, and the unchangeable truths of its promises and threatenings, it abides the same as it was from the beginning." (Ibid.) — " The introducing of another covenant," adds he again on the same head, " inconsistent with and contrary to it, does not instantly free men from the law as a covenant ; for, though a new law abrogates a for- mer law, inconsistent with it, and frees all from obedience, it is not so in a covenant, which operates not by sovereign authority, but becomes a covenant by consent of them with whom it is made. So there is no freedom from the old covenant, by the constitution of the new, till it be actually complied with : In Adam's covenant we must abide under obligation to duty and punishment, till by faith we be inter- ested in the new." (Ibid. 351.) From all which it appears to be no cogent reasoning to say, If the unbeliever be under the commanding power of the covenant of works, then would he be under two oppo- site commands at once, viz. to seek a perfect righteousness in his own person, and to seek it also by faith in a Surety ; For, though the law requires of us now both active and passive righteousness in our own persons; and likewise, upon the revelation of Jesus Christ in the gospel, as Jeho- vah our righteousness, obliges us to believe in, and submit to him as such ; yet as it is in many other cases of duties, the law requires both these of us, not in senso compositoy as they say, but in senso diviso. The law is content to sus- 208 GOSPEL TRUTH tain, and hold for good, the payment of a responsible sure- ty, though itself provides none ; and wills us, being insol- vent of ourselves, cheerfully, thankfully, and without de- lay, to accept of the non-such favour offered unto us : But till the sinner, convinced of his undoneness otherwise, ac- cept of, use, and plead that benefit in his own behalf, the law will, and does go on, in its just demands, and diligence against him : Having never had pleasure in the sinful crea- ture, by reason of our unfaithfulness, it can easily admit of the marriage to another husband, upon a lawful divorce, after fair count and reckoning, and full satisfaction and re- paration made for all the invasions upon, and violation of, the first husband's honour ; but when the sinner, unwilling to hear of any such motion, still cleaves to the law, its first husband, what wonder the law, in that case, go on to use the sinner as he deserves ? In short, this pretended absurdi- ty, at worst, amounts to no more than this, Make full pay- ment yourself, or find me good and sufficient payment by a surety, till which time I will continue to proceed against you, without mitigation or mercy. Wherefore the unbe- liever is justly condemned by the law, both because he did not continue in all things written in the book of the law to do them, and because he did not believe on the name of the Son of God. Query VI. If a sinner, being justified, has all things at once that is necessary for salvation ? And if personal holiness, and progress in holy obedience, is not necessary to a justified per- son s possession of glory, in case of his continuing in life after his justification ? Ans. The ground of this query, marked out to us, is in these words of holy Luther, " For in Christ I have all things at once ; neither need I any thing more that is ne- cessary unto salvation." And to us it is evident, that this is the believer's plea, viz. Christ's most perfect obedience to the law for him, in answer unto its demand of good works STATED AND ILLUSTRATED. 209 for obtaining salvation, according to the tenor of the first covenant : which plea the Representation alleges to be cut off, and condemned by the act of Assembly.* But without saying any thing of the old Popish reflection on the doctrine of free justification by faith without works, as it was taught by Luther and other reformers, or the hardship of having this question put to us, as if we had given ground of being suspected for enemies to gospel-holiness, which, our con- sciences bear us witness, is our great desire to have advanc- ed in ourselves and others, as being fully persuaded, that without it neither they nor we shall see the Lord, — we answer to the first part of the query, That since a justified person, being passed from death to life, translated from the power of darkness into the king- dom of God's dear Son, and blest with all spiritual bless- ings in Christ, is, by virtue of his union with him, brought into, and secured in a state of salvation; and, therefore, in the language of the Holy Ghost, actually, though not com- pletely, saved already ; and since, in him, he has particularly, a most perfect, law-biding, and law-magnifying righteous- ness, redemption in his blood, even the forgiveness of sins, peace with God, access, acceptance, wisdom, sanctification, everlasting strength, and in one word, an overflowing, ever- flowing fulness, from which, according to the order of the covenant, he does, and shall receive whatever he wants. Hence, according to the scripture, in Christ all things are his, and in him he is complete. Considering, we say, these things, we think a justified person has in Christ, at once, all things necessary to salvation, though of himself he has no- thing. To the second part of the query, we answer, that personal holiness and justification being inseparable in the believer, we are unwilling, so much as the query does, to suppose their separation. Personal holiness we reckon so necessary * P;:r. 6. 11. S 3 210 GOSPEL TRUTH to the possession of glory, or to a state of perfect holiness and happiness, as is the morning light to the noon-day warmth and brightness ; as is a reasonable soul to a wise, healthy, strong, and full-grown man ; as an antecedent is to its consequent ; as a part is to the whole (for the difference betwixt a state of grace and of glory we take to be gradual only, according to the usual saying, ' Grace is glory begun, and glory, grace in perfection '). So necessary, again, as motion is to evidence life, or, in order to walking ; not only habitual, but actual holiness, and progress in holy obedience, one continuing in life, we are clear are so necessary, that without the same none can see the Lord. And as it is not only the believer's interest, but his necessary and indispensa- ble duty, to be still going on " from strength to strength, until he appear before the Lord in Zion ; so the righteous, we believe, will hold on his way, and he who is of clean hands will grow stronger and stronger:" For though the believer's progress in holy obedience, by reason of the many stops, interruptions, and assaults, he frequently meets with from Satan, the world, and indwelling corruption, is far from being alike at all times; " yet the path of the just," though he frequently fall, will be "as the shining light, that shineth more and more unto the perfect day :" Though he may at times become " weary and faint in his mind ; yet shall he, by waiting on the Lord, renew his strength, and mount up as with eagle's wings," &c. But still the believer has all this in and from Christ : For, whence can our progress in holiness come, but from the supply of his Spirit ? Our walking in holy obedience, and every good motion of ours, must be in him, and from him, who is the way and the life, who is our head of influences, and the fountain of our strength, and who " works in us both to will and to do." — " Abide in me," says he, " and I in you : For without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered." But if the meaning of the query be, of such a necessity STATED AND ILLUSTRATED. 211 of holy obedience, in order to the possession of giory, as im- ports any kind of causalty, we dare not answer in the affir- mative ; for we cannot look on personal holiness, or good works, as properly federal and conditional means of obtain- ing the possession of heaven, though we own they are neces- sary to make us meet for it. Query VII. Is preaching the necessity of a holy life, in order to the obtaining of 'eternal happiness, of dangerous consequence to the doctrine of free grace ? Ans. The last of the two clauses of the eighth act of Assembly being complained of in the Representation, is the first and main ground of this query.* And ere we make answer to it, we crave leave to explain ourselves more fully, as to the offence we conceive to be given by that act ; name- ly, That in opposition to, and in place of the believer's plea of Christ's active righteousness, in answer to the law, de- manding good works, for obtaining salvation according to the tenor of the first covenant, cut off, as we apprehend, by the fifth act ; ministers are ordered, in the eighth act, to preach the necessity of our own personal holiness, in order to the obtaining of everlasting happiness. As also, that our inherent holiness seems to be put too much upon the same foot, in point of necessity for obtaining everlasting happi- ness, with justification by the Surety; which the frame of the words, being as follows, will well admit, viz. " Of free justification through our blessed Surety the Lord Jesus Christ, received by faith alone; and of the necessity of a holy life, in order to the obtaining of everlasting happiness." Moreover, that the great fundamental of justification is laid down in such general terms, as adversaries will easily agree to, without mention of the Surety's righteousness, active or passive, or the imputation of either ; especially since a motion in open assembly, for adding the few but momentous • Par. 16, 15. 212 ' GOSPEL, TRUTH words, ' imputed righteousness,' was slighted. And finally, That that act is so little adapted to the end it is now given out to have been designed for, viz. a testimony of the supreme Godhead of our glorious God and Saviour Jesus Christ, and against Arianism ; especially since not the least intima- tion or warning against that damnable heresy is to be found in the act itself, nor was made to that Assembly in passing of it. To the query, we answer, That we cordially and sincerely own a holy life, or good works, necessary, as an acknow- ledgment of God's sovereignty, and in obedience to his command ; for this is the will of God, even our sanctifica- tion ; and, by a special ordination, he has appointed believ- ers to walk in them : Necessary, for glorifying God before the world, and showing the virtues of him who hath called us out of darkness into this marvellous light : Necessary, as being the end of our election, our redemption, effectual call- ing, and regeneration ; for, " the Father chose us in Christ before the foundation of the world, that we should be holy. The Son gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works ;" and by the Holy Spirit we are created in Christ Jesus unto them: Necessary, as expressions of our gratitude to our great benefactor ; for, being bought with a price, we are no more our own, but henceforth in a most peculiar manner bound, in our bodies and in our spirits, which are his, to glorify, and by all possible ways to testify our thanksgiving to our Lord Redeemer and Ransomer; u to him who spared not his own Son, but gave niin up to the death for us all ; to him who humbled himself, and be- came obedient unto death, even the death of the cross for us :" Necessary, as being the design, not only of the word, but of all ordinances and providences ; even that as " he who has called us is holy, so we should be holy in all manner of conversation :" Necessary again, for evidencing and con- firming our faith, good works being the breath, the native STATED AND ILLUSTRATED. 213 offspring and issue of it : Necessary, for making our calling and election sure; for they are, though no plea, a good evidence for heaven, or an argument confirming our assur- ance and hope of salvation : Necessary, to the maintaining of inward peace and comfort, though not as the ground or foundation, yet as effects, fruits, and concomitants of faith : Necessary, in order to our entertaining communion with God, even in this life ; for, " If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth :" Necessary, to the escaping of judgments, and to the enjoying of many promised blessings ; particularly, there is a necessity of order and method, that one be holy ere he can be admitted to see and enjoy God in heaven ; that being a disposing mean preparing for the salvation of it, and the king's highway chalked out for the redeemed to walk in to the city : Necessary, to adorn the gospel, and grace our holy calling and profession : Necessary, further, for the edification, good, and comfort of fellow-believers : Necessary, to prevent offence, and to stop the mouths of the wicked; to win like- wise the unbelieving, and to commend Christ and his ways to their consciences : Necessary, finally, for the establish- ment, glory, and the security of churches and nations. Though we firmly believe holiness necessary upon all these, and more accounts, and that the Christian ought to live in the continued exercise of gospel-repentance, which is one main constituent of gospel- holiness ; yet we dare not say, a holy life is necessary in order to the obtaining of eternal happiness. For, to say nothing of the more gross sense of these words, (manifestly injurious to the free grace of our Lord Jesus Christ, by faith in whose righteousness alone we are appointed to obtain salvation, from first to last,) which yet is obvious enough, though we are far from imputing it to the Assembly ; we cannot, however they may be explained into an orthodox meaning, look upon them as wholesome words, since they have at least an appearance of evil, being such a way of expression as Protestant churches and divines, 214 GOSPEL TRUTH knowing- the strong natural bias in all men towards seeking salvation, not by faith in our Lord Jesus Christ, but by- works of righteousness done by themselves, and the danger of symbolizing with Papists, and other enemies of the grace of the gospel, have industriously shunned to use on that head ; they choosing rather to call holiness and good works necessary duties of the persons justified and saved, than con- ditions of salvation, consequents and effects of salvation al- ready obtained, or antecedents, disposing and preparing the subject for the salvation to be obtained, than any sort of causes, or proper means of obtaining the possession of salva- tion ; which last honour the scripture, for the high praise and glory of sovereign grace, seems to have reserved peculi- arly unto faith. And rather to say that holiness is necessary to them that shall be saved, than necessary to salvation : That we are saved not by good works, but rather to them, as fruits and effects of saving grace; or that holiness is necessary unto salvation, not so much as a mean to the end, as a part of the end itself; which part of our salvation is necessary to make us meet for the other that is yet behind. Wherefore, since this way of speaking of holiness with respect to salvation, is, we conceive, without warrant in the holy scripture, dissonant from the doctrinal standards of our own and other reformed churches, as well as from the cho- sen and deliberate speech of reformed divines treating on these heads ; and since it, being at best but propositio male sonans, (a proposition sounding ill,) may easily be mistaken, and afterwards improved, as a shade or vehicle, for convey- ing corrupt sentiments, anent the influence of works upon salvation : We cannot but reckon preaching the necessity of holiness in such terms to be of some dangerous consequence to the doctrine of free grace. In which apprehension we are the more confirmed, that at this day the doctrine of Christ, and his free grace, both as to the purity and efficacy of the same, seems to be much on the wane ; and Popery, with other dangerous errors and heresies destructive of it, STATED ASD ILLUSTRATED. 215 on the waxing: which certainly calls aloud to the churches of Christ, and to his ministers in particular, for the more zeal, watchfulness, and caution, with reference to the inter- ests of truth ; and that especially at such a time, Cum hereticis ncc nomina habeamus communiar ne eorum errori favcri videaviur. If in any case, certainly in framing" acts and standards of doctrine, there is great need of delicacy in the choice of words : For the words of the Holy Ghost in scripture, un- der which we include such as in meaning1 and import are equivalent to them, being an ordinance of divine institution, for preserving- the truth of the gospel, if these be once altered or varied, all the wisdom and vigilance of men will be ineffec- tual to that end. And it is well known, by costly experi- ence to the churches of Christ, that their falling in with the language or phrase of corrupt teachers, instead of serving the interest of truth, which never looks so well as in its own native simplicity, does but grieve the stable and judicious, stagger the weak, betray the ignorant, and, instead of gain- ing, hardens and opens the mouths of adversaries. And that it is said in a text, "They do it to obtain a corruptible crown, but we an incorruptible," will not warrant the man- ner of speech in the query. For the word in the original, signifies only to receive or apprehend, being accordingly rendered in all Latin versions we have seen, and in our own translation, in the verse immediately preceding, viz. " One receiveth the prize;" and though the word did signify to obtain, in the most strict and proper sense, it could not make for the purpose, unless it were meant of the believer's obtaining the incorruptible crown, not by faith, but by works. And that an ill-chosen word in a standard may prove more dangerous to the truth, than one not so justly rendered in a translation, with several other things on this head, might be made very evident, were it not that we have been, we fear, tedious on it already. 216 GOSPEL TRUTH Query VIII. Is knowledge, belief, and persuasion that Christ died for me, and that he is mine, and that whatever he did and suffered, he did and suffered for me, the direct act of faith, whereby a sinner is united to Christ, interested in him, instated in God's covenant of grace ? Or, Is that knowledge or persuasion included in the very essence of that justifying act of faith ? Ans. The query, it is evident, exceedingly narrows the import and design of the Representation in the place refer- red to :* For there we assert nothing positively concerning the passages relating to faith, but remonstrate against con- demning them, as what to us seemed to hurt the appro- priating act of faith, and to fix a blot upon the reforma- tion, reformed churches and divines, who had generally taught concerning faith as in the condemned passages : all which we might say, without determining whether the persuasion spoke of in the query, was the very direct and formal act of justifying faith, yea, or no. But now, since the query is put so close, and since the matter in question is no other than the old Protestant doctrine on that head, as we shall endeavour to make appear, the Reverend Com- mission, we humbly conceive, cannot take it amiss, we, in the first place, inquire into the true sense and meaning of this way of speaking of faith, that we are now questioned about. The main of the condemned passages the query refers to, runs not in the order therein set down, but as follows: "Believe on the Lord Jesus Christ, and thou shaltbe saved; that is, be verily persuaded in your heart that Christ Jesus is yours, and that you shall have life and salvation by him ; that whatever Christ did for the redemption of mankind, he did it for you ;" being in matter the same with what has been commonly taught in the Protestant churches, and in words of the renowned Mr John Rogers of Dedham (a man • Par. 7. STATED AND ILLUSTRATED. 217 so noted for orthodoxy, holiness, and the Lord's countenanc- ing- of his ministry, that no sound Protestants in Britain or Ireland, of what denomination soever, would, in the age wherein he lived, have taken upon them to condemn as er- roneous) his definition of faith, which we have as follows : " A particular persuasion of my heart, that Christ Jesus is mine, and that I shall have life and salvation by his means ; that whatsoever Christ did for the redemption of mankind, he did it for me."* Where one may see, though the differ- ence in words be almost none at all, yet it runs rather stronger with him, than in the Marrow. In which account of saving faith, we have, first, The general nature of it, viz. A real persuasion, agreeing to all sorts of faith whatsoever : for, it is certain, whatever one believes, he is verily persuaded of. More particularly, it is a persuasion in the heart, whereby it is distinguished from a general, dead, and naked assent in the head, which one gives to things that no way affect him, because he reck- ons they do not concern him : " But with the heart man believes here : If thou believest with all thine heart," says the scripture, Acts viii. 37 ; Rom. x. 10. For as a man's believing in his heart the dreadful tidings of the law, or its curse, imports not only an assent to them as true, but a horror of them as evil ; so here the being persuaded in one's heart of the glad tidings of the gospel, bears not only an assent unto them as true, but a relish of them as good. Then we have the most special nature of it, viz. An ap- propriating persuasion, or a persuasion with application to a person's self, that Christ is his, &c. The particulars whereof are, jirsl, That Christ is yours; the ground of which persuasion is the offer and grant of Christ as a Sa- viour in the word, to be believed in for salvation, by all to whom the gospel is made known : By which offer, and setting forth of Christ as a Saviour, though before we be- " Doctrine of faith, page 23. T 218 GOSPEL TRUTH lieve, we, wanting union with him, have no actual or saving interest in him, yet he is in some sense ours* namely, so as it is lawful and warrantable for us, not for fallen angels, to take possession of him, and of his salvation, by faith ; without which, our common interest in him as a Saviour, by virtue of the offer and grant in the word, will avail us nothing. But though, the call and offer of the gospel being really particular, every one, both in point of duty and in point of interest, ought to appropriate, apply, or make his own the thing offered by believing, they having good and sufficient ground and warrant in the word so to do ; yet it is either neglected and despised, or the truth and sincerity of it suspected and called in question, until the Holy Spirit, by setting home the word of the gospel with such a measure of evidence and power as is effectual, satisfies the convinced sinner, that, with application to himself in particular, " it is a faithful saying, and worthy of all acceptation, that Jesus Christ came to save sinners ;" and enables him to believe it. Thus the persuasion of faith is begot, which is always proportioned to the measure of evidence and power from above, that sovereign grace is pleased to put forth for work- ing of it. The next branch of the persuasion is, That you shall have life and salvation by him, namely, the life of holiness, as well as of happiness ; salvation from sin as well as from wrath, not in heaven only, but begun, carried on here, and completed hereafter : the true notion of life and salvation, according to the scriptures, and as Protestant divines are wont to explain it. Wherefore this persuasion of faith is • To any person acquainted with the works of the Representee, Boston, Erskines, &c. it is evident, they held, that a belief of the promises of the gos- pel with application to one's self, or a confidence in a crucified Saviour for a man's own salvation, is the essence of justifying- faith ; this, with them, was the assurance of faith, which widely differs from the Antinomian sense of the assurance or persuasion of faith, which is, that Christ and pardon of sin are ours in possession no less before believing,— a sense which the Marrow-men and all evangelical writers disclaim. STATED AND ILLUSTRATED. 219 inconsistent with an unwillingness to part with sin, a bent or purpose of heart to continue in it. There can be little question, we apprehend, whether this branch of the persua- sion belongs to the nature of justifying faith : For salvation being above all things in a sensible sinner's eye, he can never believe any thing to his satisfaction, without he sees ground to believe comfortably concerning it : Few therefore will, we conceive, differ from Dr Collins, laying it down as a con- clusion on this very head, namely, That " a Christian cannot have true, saving, justifying faith, unless he doth (I do not say, unless he think he doth, or unless he saith he doth, but unless he doth) believe, and is persuaded that God will par- don his sins." (Cordial, part I. p. 208.) Further, this be- lieving on the Son for life and salvation, is the same with receiving of him (as this last is explained by the Holy Spirit himself, John i. 12), and likewise evidently bears the soul's resting on Christ for salvation, without a persuasion that it shall have life and salvation by him ; namely, a persuasion of the same measure and degree as resting is. The third branch of the persuasion, " That whatsoever Christ did for the redemption of mankind, he did it for you," being much the same, in other words, with these of the apostle, " Who loved me, and gave himself for me ;" and coming in the last place, we think none will question, but whosoever believes in the manner before explained, may and ought to believe this in the like measure, and in the same order : And, it is certain, all who receive and rest on Christ for salvation, believe it, if not explicitly, yet virtually, and really. Kow, as this account of justifying faith runs in terms much less strong than those of many eminent Protestant divines, who used to define it by a persuasion of God's love ; of his special mercy to one's self; of the remission of his sins, &c. ; so it is the same for substance and matter, though the words be not the same, with that of our Shorter Cate- chism, viz. " A receiving and resting upon Christ alone for t 2 220 GOSPEL TRUTH salvation, as he is offered to us in the gospel :" Where it is evident, the offer of Christ to us, though mentioned in the last place, is to be believed first : For till the soul be per- suaded, that Christ crucified is in the gospel set forth, offered, and exhibited to it, as if expressed by name, there can be no believing on him : And when the offer is brought home to a person by the Holy Ghost, there will be a measure of per- suasion that Christ is his, as above explained : And that re- ceiving, or believing in and resting on him for life and salva- tion by him, was said already. But more directly to the query. We answer, lmo, Since our reformers and their successors, such as Luther, Calvin, Melancthon, Beza, Bullinger, Bucer, Knox, Craig, Melvil, Bruce, Davidson, Forbes, &c. men eminently endowed with the Spirit of truth, and who fetch their notions of it immediately from the fountain of the holy scripture, the most eminent doctors and professors of theology that have been in the Protestant churches, such as Ursinas, Zanchius, Junius, Piscator, Rollock, Danseus, Wendelinus, Chamierus, Sharpius, Bodius, Pareus, Altingius, Triglandii (Gisbertus aud Jacobus,) Arnoldus, Maresius, the four pro- fessors of Leyden, viz. Wallaeus, Heidegerus, Essenius, Turretinus, &c. ; with many eminent British divines, such as, Perkins, Pemble, Willet, Gouge, Roberts, Burgess, Owen, &c. ; the churches themselves of Helvetia, the Palatinate, France, Holland, England, Ireland, Scotland, in their stand- ards of doctrine ; all the Lutheran churches, who in point of orthodoxy and faith are second to none; the renowned synod of Dort, made up of eminent divines, called and com- missionate from seven reformed states and kingdoms, besides these of the several provinces of the Netherlands ; — since these, we say all of them, stand for their special Jiducia, con- fidence, or appropriating persuasion of faith spoke of in the condemned passages of the Marrow, upon which this query is raised ; the synod of Dort, besides the minds of the several delegates on this head, in their several suffrages anent the STATED AND ILLUSTRATED. 221 five articles, declaring- themselves plainly, both in their final de- cisions concerning- the said articles, and in their solemn and ample approbation of the Palatine Catechism, as agreeable to the word of God in all things, and as containing- nothing that ought to be either altered or amended : Which catechism being full and plain, as to this persuasion of faith, has been commented upon by many great divines, received by most of all the reformed churches, as a most excellent compend of the orthodox Christian doctrine ; and particu- larly by the church of Scotland, as the Rev. Mr Robert Wodrovv lately told his present Majesty King George, in the dedication of his history : And since we, with this whole church and nation, are, by virtue of the awful tie of the oath of God in our National Covenant, bound ever to abhor and detest the Popish " general and doubtsome faith, with all the erroneous decrees of Trent;" among which (in opposition to the special fiducia therein condemned) this is established ; being by Protestants, so called, mainly for their denying and opposing the confidence and persuasion of faith, with appli- cation to one's self, now in question ; by which renunciation our forefathers, no doubt, pointed at, and asserted to be held and professed as God's undoubted truth and verity, that particular and confident, or assured faith, then commonly known and maintained in this church, as standing plain and express in her standards ; to the profession and defence of which, they in the same covenant promising and swearing by the great name of the Lord our God, bound themselves and us : And since the same persuasion of faith, however the way of speaking on that head is come to be somewhat altered, was never by any judicatory of a reformed church, until now, denied or condemned : Considering all these things, we say, and of what dangerous consequence such a udicial alteration may be, we cannot, we dare not consent unto the condemnation of that point of doctrine : For we cannot think of charging error or delusion in a matter of 6uch importance, upon so many Protestant divines, eminent t3 222 GOSPEL TRUTH for holiness and learning; upon the Protestant churches; and upon our own forefathers, so signally owned of the Lord ; and also on the standards of Protestant doctrine in this church, for nigh a hundred years after her reformation: Else, if we should thus speak, we are persuaded we would offend against the generation of his children. Nor can it ever enter into our minds, that the famous Assembly of Westminster had it so much as once in their thoughts to depart in this point from the doctrine of their own, and of this church, which they were all of them by the strongest ties bound to maintain ; or to go off from the synod of Dort, which had but so lately before them settled the Protestant principles as to doctrine; and by so doing, yield up to So- cinians, Arminians, and Papists, what all of them have a mortal aversion to, namely, the special Jiducia, or appropriat- ing persuasion of faith, which Protestant divines before and since that time contended for to their utmost, as being not only a precious truth, but a point of vast consequence to re- ligion. And we are sure, the Assemblies of this church un- derstood and received their Confessions and Catechisms Larger and Shorter, as entirely consistent with our Confes- sions and Catechisms before that time, as we have already made evident in our Representation, from the acts of As- sembly, receiving and approving the Westminster Confession and Catechisms. Answer 2do, It is to be considered, that most of the words of the Holy Ghost, made use of in the Old and New Testa- ment, for expressing the nature of faith and believing, do im- port the confidence or persuasion in question : And that con- fidence and trust in the Old Testament, are expounded by faith and believing in the New; and the same things attri- buted to the former ; that diffidence and doubting are in their nature, acts, and effects, contrary to faith : that peace and joy are the native effects of believing : that the promises of the gospel, and Christ in his priestly office therein held forth, are the proper objects of justifying faith ; that faith- STATED AND ILLUSTRATED. 223 fulness in God, and faith in the believer, being- relatives, and the former the ground of the latter, our faith should answer to his faithfulness, by trusting to his word of promise for the sake of it : That it is certain, a believer, in the exercise of justifying- faith, does believe something- with reference to his own salvation, upon the ground of God's faithfulness in the promise ; which if it be not to this purpose, that now Christ is and will be a Saviour to him, that he shall have life and salvation by him, we are utterly at a loss to conceive what it can be. That persuasion, confidence, and assurance, are so much attributed to faith in the scripture, and the saints in scripture ordinarily express themselves in their addresses to God, in words of appropriation. And finally, That accord- ing to our Larger Catechism, faith justifies a sinner in the sight of God, as an instrument, receiving and applying Christ, and his righteousness held forth in the promise of the gospel, and resteth thereupon for pardon of sin, and for the accepting and accounting one's person righteous before God for salvation ; the which, how faith can do without some measure of the confidence or appropriating persuasion we are now upon, seems extremely hard to conceive. Upon these considerations, and others too long to be here inserted, we cannot but think, that confidence, or trust in Jesus Christ, as our Saviour, and the free grace and mercy of God in him as crucified, offered to us in the gospel for salvation, (includ- ing justification, sanctification, and future glory,) upon the ground and security of the divine faithfulness, plighted in the gospel-promise ; and upon the warrant of the divine call and command to believe in the name of the Son of God : Or, which is the same in other words, A persuasion of life and salvation, from the free love and mercy of God, in and through Jesus Christ ; a crucified Saviour offered to us upon the security and warrant aforesaid, is the very direct, uniting, justifying, and appropriating act of faith, whereby the con- vinced sinner becomes possessed of Christ and his saving benefits, instated in God's covenant and family : Taking this 224 GOSPEL TRUTH always along-, as supposed, that all is set home and wrought by the Holy Spirit, who brings Christ, his righteousness, salvation, and whole fulness, nigh to us in the promise and offer of the gospel; clearing at the same time our right and warrant to intermeddle with all, without fear of vicious intromission, encouraging and enabling to a measure of con- fident application, and taking home to ourselves freely, without money and without price. This confidence, persuasion, or whatever other name it may be called by, we take to be the very same with what our Confession and Catechism call accepting, receiving, and resting on Christ offered in the gospel for salvation ; and with what polemic and practical divines call Jiducia specialis miser icor dice, fiducial application, fiducial apprehension, fiducial adherence, recumbence, affiance, fiducial acqui- escence, appropriating persuasion, &c. All which, if duly explained, would issue in a measure of this confidence or persuasion we have been speaking of. However, we are fully satisfied, this is what our fathers, and the body of Pro- testant divines, speaking with the scriptures, called the As- surance of Faith. That once burning and shining light of this church, Mr John Davidson, though in his Catechism he defines faith by a hearty assurance, that our sins are freely forgiven us in Christ; or, a sure persuasion of the heart, that Christ by his death and resurrection hath taken away our sins, and, clothing us with his own perfect righ- teousness, has thoroughly restored us to the favour of God ; which he reckoned ail one with a " hearty receiving of Christ offered in the gospel for the remission of sins :" Yet in a former part of the same Catechism, he gives us to un- derstand what sort of assurance and persuasion it was he meant, as follows : " And certain it is," says he, " that both the enlightening of the mind to acknowledge the truth of the promise of salvation to us in Christ, and the sealing up of the certainty thereof in our hearts and minds, (of the whilk twa parts, as it were, faith consists), are the works STATED AND ILLUSTRATED. 225 and effects of the Spirit of God." In like manner, in our Confession of Faith,* it is called, " An assured faith in the promise of God, revealed to us in his word : by which faith we apprehend Christ Jesus, with the graces and bene- fits promised in him. — This faith, and the assurance of the same, proceeds not from flesh and blood." And in our first Catechism, commonly called Calvin's Catechism, faith is defined by a sure persuasion and steadfast knowledge of God's tender love towards us, according as he has plainly uttered in the gospel, that he will be a Father and Saviour to us, through the means of Jesus Christ ; and again, faith which God's Spirit worketh in our hearts, assuring of God's promises made to us in his holy gospel. In the Summula Catechismi, or Rudimenta Pietatis, to the Question, Quid est fides? the Answer is, Cum mihi persuadeo Deum me omnesque sanctos amare, nobisque Christum cum omnibus suis bonis gratis donare ; and in the margin, Nam in fide duplex persuasio, L De amore Dei erga nos. 2. De Dei beneficiis qua ex amore nuunt, Christo nimirum, cum omni- bus sui bonis, &c. And to that Question, Quomodo fide per- cipimus, Sj- nobis applicamus corpus Christi crucifixi? the An- swer is, Dum nobis persuademus Christi mortem & crucifix- ionem non minus ad nos pertinere quam si ipsi nos pro pec- catis nostris crucifixi essemus. Persuasio autem haec est verse fidei. — From all which it is evident they held, that a belief of the promises of the gospel, with application to one's self, or a confidence in a crucified Saviour for a man's own salvation, is the very essence of justifying faith; or, that we become actually possessed of Christ, remission of sins, &c. in and by the act of believing, or confidence in him, as above explained. And this with them was the assurance of faith, which widely differs from the Antiuomian sense of the as- surance or persuasion of faith, which is, that Christ, and pardon of sin, are ours, no less before believing than after; a sense which we heartily disclaim. * Art 3, 12. 226 GOSI'^L TRUTH Whether these words in the query, viz, Or, is that knowledge a persuasion included in the very essence of that justifying act of faith ? be exegetic of the query; We an- swer, That we have already explained the persuasion of faith, by us held, and do think, that in the language of faith, though not in the language of philosophy, knowledge and persuasion, relating to the same object, go hand in hand in the same measure and degree. It is evident, that the confidence or persuasion of faith, for which we plead, includes, or necessarily and infallibly infers, consent, and resting, together with all the blessed fruits and effects of faith, in proportion to the measure of it. And that we have mentioned consent, we cannot but be the more confirmed in this matter, when we consider, that such a noted person as Mr Baxter, though he had made the marriage consent to Christ, as King and Lord, the formal act of justifying faith, as being an epitome of all gospel-obedience, including and binding to all the duties of the married state, and so giving right to all the privileges ; and had thereby, as well as by his other dangerous notions about justification and other points connected therewith, scattered through his works, corrupted the fountain, and endangered the faith of many ; yet, after all, came to be of another mind, and had the humility to tell the world so much : For Mr Cross informs us,* that Mr Baxter, in his little book against Dr Crisp's error, says, " I formerly believed the formal nature of faith to lie in consent, but now I recant it : I believe (says he) it lies in trust; this makes the right to lie in the object ; for it is, I depend on Christ as the matter or merit of my pardon, my life, my crown, my glory." There are two things further, concerning this persuasion of faith, that should be adverted to. One is, that it is not axiomatical, but real, i. e. the sinner has not always, at his * Serin, ou Rem. iv. 2. p. US. STATED AND ILLUSTRATED. 227 first closing- with Christ, nor afterwards, such a clear, steady, and full persuasion that Christ is his, that his sins are for- given, and he eventually shall be saved ; as that he dare profess the same to others, or even positively assert it within himself : Yet, upon the first saving- manifestation of Christ to him, such a persuasion and humble confidence is begotten, as is real and relieving-, and particular as to himself and his own salvation, and which works a proportionable hope as to the issue ; though, through the humbling impressions he has of himself, and his own guilt at the time, the awe of God's majesty, justice, and holiness on his spirit, and his indistinct knowledge of the doctrine of the gospel, with the grounds and warrants of believing therein contained, he fears to express it directly and particularly of himself. The other is, that whatever is said of the habit, actings, strength, weakness, and intermittings of the exercise of saving faith, the same is to be said of this persuasion in all points. From all which it is evident, the doubts, fears, and darkness so frequently to be found in true believers, can very well con- sist with this persuasion in the same subject : For though they may be, and often are, in the true believer, yet they are not of his faith, which, in its nature and exercise, is as opposite to them as light is to darkness, the flesh to the spirit; which, though they be in the same subject, yet as contrary the one to the other, Gal. v. 17. And therefore faith wrestles against them, though with various success, it being sometimes so far overcome and brought under by the main force and much superior strength of prevailing unbe- lief, that it cannot be discerned more than the fire is when covered with ashes, or the sun when wrapt up in thick clouds. The confidence and persuasion of faith being in many, at first especially, as the grain of mustard seed cast into the ground, or like a spark amidst the troubled sea of all manner of corruption and lusts, where the rolling waves of unbelieving doubts and fears, hellish temptations and sug- gestions, and the like, moving on the face of that deep, are 228 GOSPEL TRUTH every now and then going over it; and were there not a divine hand and care engaged for its preservation, would effectually extinguish and bury it: What wonder that in such a case it many times cannot be discerned ? Yet will it still hold, so much of the exercise of justifying faith, so much persuasion. Yea, not only may a believer have this persuasion, and not know of it for the time (as says Collins* Roberts, Amesius, and others, who distinguish the persua- sion from the sense of it,) but he, being under the power of temptation and confusion of mind, may resolutely deny he has any such persuasion or confidence ; while it is evident to others at the same time, by its effects, that he really has it : For which, one may, among others, see the holy and learned Mr Halyburton, in his Inquiry into the nature of God's act of justification.* And if one would see the con- sistence of faith's persuasion with doubting, well discoursed and illustrated, he may consult Downhame's Christian War- fare.f But we Answer, Zdly, There is a full persuasion and assurance, by reflection, spiritual argumentation, or inward sensation, which we are far from holding to be of the essence of faith ; but this last, being mediate, and collected by inference, as we gather the cause from such signs and effects as give evi- dence of it, is very different from that confidence or persua- sion, by divines called the 'assurance of faith.' Sanctifica- tion, says Rutherford, does not evidence justification, as faith doth evidence it, with such a sort of clearness, as light evidenceth colours, though it be no sign, or evident mark of them ; but as smoke evidenceth fire, and as the morning star in the east evidenceth the sun will shortly rise ; or as the streams prove there is a head-spring whence they issue ; though none of these make what they evidence visible to the eye : So doth sanctification give evidence of justification, only as marks, signs, effects, give evidence of the cause. He calls * Page 27. t Part II. lib. ii. p. 134. STATED AND ILLUSTRATED. 229 >t a light of arguing-, and of heavenly logic, by which we know, that we know God by the light of faith, because we keep his commandments. In effect, says he, " we know rather the person must be justified, in whom these gracious evidences are by hear-say, report, or consequence, than that we know or see justification or faith itself in abstractor But the light of faith, the testimony of the Spirit by the ope- ration of free grace, will cause us, as it were Avith our eyes, see justification and faith, not by report, but as we see the sun-light." Again, he says, " We never had a question with Antinomians, t \ching the first assurance of justifica- tion, such as is proper to the light of faith. He (Cornwall) might have spared all his arguments, to prove that we are first assured of our j ustification by faith, not by good works; for we grant the arguments of one sort of assurance, which is proper to faith ; and they prove nothing against another sort of assurance by signs and effects, which is also divine." Further, as to the difference between these two kinds of as- surance ; the assurance of faith has its object and founda- tion without the man, but that of sense has them within him : The assurance of faith looks to Christ, the promise and covenant of God, and says, " This is all my salvation ; God has spoken in his holiness, I will rejoice :" But the assurance of sense looks inward at the works of God, such as the person's own graces, attainments, experiences, and the like : The assurance of faith giving an evidence to things not seen, can claim an interest in, and plead a saving relation to a hiding, withdrawing God : Zion said, " My Lord hath forgotten me ;" and the spouse, " I opened to my beloved, but my beloved had withdrawn himself, and was gone." So he may be a forgetting and a withdrawing God to my feeling, and yet to my faith, my God and my Lord still, says holy Rutherford; even as the wife may believe the angry and forsaking husband, is still her husband. But, on the other hand, the assurance of sense is the evidence of things seen and felt. The one says, I take hira for mine ; the other 230 GOSPEL TRUTH says, I feel he is mine : The one says with the church, My God (though he cover himself with a cloud, that my prayer cannot pass through, yet) will hear me ; the other, My God has heard me : The one says, He will bring me forth to the light, and I shall behold his righteousness : the other, He has brought me forth to the light, and I do behold his right- eousness : The one says, Though he should kill me, yet will I trust in him ; the other, He smiles and shines on me, there- fore will I love him, and trust in him. Upon the whole, we humbly conceive, were the nature and grounds of faith's persuasion more uarrowly and impar- tially, under the guidance of the Spirit of truth, searched in- to, and laid open, it would, instead of discouraging weak Christians, exceedingly tend to the strengthening and increase of faith, and consequently have a mighty influence on spiri- tual comfort, and true gospel holiness, which will always be found to bear proportion to faith, as effects do to the efficacy and influence of their causes. Query IX. What is that act of faith, by which a siivier ap- propriates Christ and his saving benefits to himself? Ans. This question being fully and plainly answered, in what is said on the immediately foregoing, we refer thereto, and proceed to the tenth. Query X. Whether the revelation of the divine will in the ivord, affording a warrant to offer Christ unto all, and a warrant to all to receive him, can be said to be the Father's making a deed of gift and grant of Christ unto all mankind ? Is this grant made to all mankind by sovereign grace? And whether is it absolute or conditional ? Ans. Here we are directed to that part of our Represen- tation, where we complain that the following passage is con- demned, viz. " The Father hath made a deed of gift or grant unto all mankind, that whosoever of them shall believe in his Son, shall not perish;" and where we say, "That this STATED AND ILLUSTRATED. 231 treatment of the said passage, seems to encroach on the warrant aforesaid, and also upon sovereign grace, which hath made this grant, not to devils, but to men, in terms than which none can be imagined more extensive ;''* agree- able to what we have already said in our Representation. We answer to the first part of the question, that by the deed of gift or grant unto all mankind, we understand no more than the revelation of the divine will in the word, affording warrant to offer Christ to all, and a warrant to all to receive him : For although we believe the purchase and application of redemption to be peculiar to the elect, who were given by the Father to Christ in the counsel of peace ; yet the warrant to receive him is common to all : ministers, by virtue of the commission they have received from their great Lord and Master, are authorised and instructed to go to preach the gospel to every creature, i. e. to make a full, free, and unhampered offer of him, his grace, righteousness, and salvation, to every rational soul, to whom they may in providence have access to speak. And though we had a voice like a trumpet, that could reach all the corners of the earth, we think we would be bound, by virtue of our com- mission, to lift it up and say, " To you, O men, do we call, and our voice is to the sons of men. ' God hath so loved the world, that he gave his only-begotten Son, that whosoever believes in him should not perish, but have everlasting life,' " John iii. 16. And although this deed of gift and grant, " That whosoever believeth in Christ shall not perish," &c. is neither in our Representation, nor in the passages of the book condemned on that head, called a deed of gift, and grant of Christ; yet being required to give our judgment on this point, we think, that agreeable to the holy scriptures it may be so called, as particularly appears from the text last cited, John iii. 16 ; where, by the giving of Christ, Ave under- stand not only his eternal destination by the Father, to be • Par. 8. U 2 232 GOSPEL TRUTH the Redeemer of an elect world, and his giving him unto the death for them, in the fulness of time ; but more especi- ally, a giving of him in the word, unto all, to be received and believed in : The giving here, cannot be a giving in pos- session, which is peculiar only unto them who actually be- lieve, but it must be such a giving, granting, or offering, as warrants a man to believe or receive the gift ; and must therefore be anterior to actual believing : This is evident enough from the text itself: He gave him, that whoso- ever believeth in him should not perish, &c. The context al- so, to us, puts it beyond controversy; the brazen serpent was given, and lifted up, as a common good to the whole camp of Israel, that whosoever in all the camp, being stung by the fiery serpents, looked thereunto, might not die, but live : So here, Christ is given to a lost world, in the word, that whosoever believes in him should not perish, &c. And in this respect, we think, Christ is a common Saviour, and his salvation is a common salvation : and it is glad tidings of great joy unto all people, that unto us (not to angels that fell) this Son is given, and this Child is born, whose name is called Wonderful, &c. Isa. ix. 6. We have a scripture also to this purpose, John vi. 32, where Christ, speaking to a promiscuous multitude, makes a comparison between himself and the manna that fell about the tents of Israel in the wilderness, and says, " My Father giveth you the true bread from heaven." As the simple raining of the manna about their camp, is called a giving of it, ver. 31, before it was tasted or fed upon; so the very revelation and offer of Christ is called (according to the judicious Calvin on the place) a giving of him, ere he be re- ceived and believed on. Of his giving of Christ to mankind lost, we read also, 1 John v. 1 1, " And this is the record, that God hath given unto us eternal life, and this life is in his Son." This giving in the text, is not, we conceive, a giving in possession, in greater or lesser measure ; but a giving by way of grant STATED AND ILLUSTRATED. 233 and offer, whereupon one may warrantably take possession, and the party to whom, is not the election only, but lost mankind ; For the record of God here, must be such a thing as warrants all to believe on the Son of God. But it can be no such warrant, to tell, That God hath given eternal life to the elect; for the making of a gift to a certain select company of persons, can never be a warrant for all men to receive or take possession of it. This will be farther evi- dent, if we consider, That the great sin of unbelief lies in not believing this record of God ; " he that believes not, hath made God a liar," says the apostle, ver. 10, " because he be- lieves not the record that God gave of his Son ;" and then it folio weth, ver. 11, " And this is the record, that God hath given to us eternal life," &c. Now, are we to think, that the rejecting of the record of God is a bare disbelieving of this proposition, " That God hath given eternal life unto the elect ?" No, surely ; for the most desperate unbelievers, such as Judas, and others, believe this ; and their belief of it adds to their anguish and torment: Or, do they, by believing this, set to their seal that God is true ? No, they still con- tinue, notwithstanding of all this, to make him a liar, in not believing this record of God, That to lost mankind, and to themselves in particular, God hath given eternal life, by way of grant, so as they, as well as others, are warranted and welcome; and every one to whom it comes, on their peril, required by faith to receive or take possession of it. By not receiving this gifted and offered remedy, with application and appropriation, they fly in the face of God's record and testimony; and therefore do justly and deservedly perish, seeing the righteousness, salvation, and kingdom of God, was brought so near to them, in the free offer of the gospel, and yet they would not take it. The great pinch and strait, we think, of an awakened conscience, does not lie in believing that God hath given eternal life to the elect ; but in believ- ing or receiving Christ, offered to us in the gospel, with particular application to the man himself, in scripture called, 3u 234 GOSPEL TRUTH " An eating- the flesh, and drinking the blood of the Son of man." And yet, till this difficulty be surmounted, in greater or lesser measure, he can never be said to believe in Christ, or receive and rest upon him for salvation; the very taking" or receiving must needs pre-suppose a giving Min. of theGosp. at Dunfermline. James YVarulaw, ) Henry Davidson, Galashiels. James Bathgate, Orwell. William Hunter, Lilliesleaf. N.B. Mr John Bonar, Minister of the Gospel at Torphichen, being detained by indisposition, could neither attend when the Queries were given, nor the Answers returned. A paper containing the authorities of many eminent di- vines, with respect to the former Queries, and which was given in to the commission, in a schedule apart from the subscribed Answers. Authorities relating to the first Query, and the Answers made thereunto. Pemble's works in folio, page 219. For although by a synecdoche of the chief and most excellent part, the whole doctrine and ministry of Christ and his apostles, with their successors, be called the doctrine of the gospel, yet all things which they preached and wrote, is not the gospel properly so called : but as Moses chiefly delivered the law unto the Jews, though yet withal he wrote of Christ, and so in part revealed unto them the gospel ; so Christ and his ministers, though chiefly they preach the gospel, yet in its place they urge the law withal, as that which hath its singular use in furthering our Christian faith and practice : wherefore, when we speak of the gospel as opposite to the law, it is a Jesuitical equivocation, to take it in this large sense, for the whole doctrine of Christ and his apostles, preached by them, and written for us in the book of the New Testament. — This is in proper terms the gospel, viz. the spe- cial doctrine touching mau's redemption and reconciliation with God, by means of Jesus Christ : the revelation whereof was indeed ' 'E.ua.yyiXiav, the gladdest tidings that were ever brought to the ears of mortal man ; which gospel, in strict terms, the angels preached, Luke ii. 10, 11, and afterward Christ and his apostles fully explained the mystery of it to the world. Ibidem, page 63. It is an error to affirm, That faith, which is the condition of the new covenant, is not commanded in the moral law, legal and evangeli- cal ; or the faith of Adam in innocence, and of man since the fall, is, for the 240 GOSPEL TRUTH eabstance of the grace, one and the same, viz. credence and confidence of, and in all things whatsoever that God shall reveal unto man. The difference is only in the use and in the particular object. Now, Adam being commanded in all things to believe his Creator, whether revealed, or to be revealed, and having ability so to do, so that if God had told him of the mystery of the gospel, he would have believed it ; we also are bound by the law of our creatiou, and so the moral law, to believe in Christ as soon as God reveals him. — And pages 165, 166. What work can be named that is enjoined us in the New Tes- tament, which is not also commanded us in that summary precept of the moral law; u Thou shalt love the Lord thy God with all thy heart," &c. Luke x. 27 ; Deut. vi. 5 'i What sin is there against the gospel, that is not a trans, gression of the law ? If the gospel command charity, is it any other than that which the law commands ? If the gospel command faith, doth not the law enjoin the same ? You will say, No, it doth not command faith in Christ. I answer, It doth ; for that which commands us in general to believe whatever God shall propose unto us, commands us also to believe in Christ, as soon as God shall make known, that it is His will we should believe in Him. The gospel discovers to us the object, the law commands us the obedience of believ- ing it. — So, to be justified by the action of believing, is to be justified by works, and our own righteousness. Essenii Compend., cap. U. Thes. 9. 11. pages 427, 428, Etangelium quasi dicatur botium nuntium, &c. That is, the gospel is as much as to say, good tidings. It is a doctrine come from God, and many ways published by Christ and his ministers, concerning the remission of sins, righteousness, and eternal life, to be had by faith in him for the salvation of the elect, and to show forth the glorious mercy of God. — Where it is properly and strictly taken, it brings the tidings of salvation in Christ, whence it is called "the gos- pel of peace," Eph. vi. 15, and "of salvation," Eph. i. 13. Sometimes it is taken more largely, in so far as it directs believers in their practice ; applying also the law as a guide and rule, 1 Cor. xi. 28, 31 ; Phil. i. 27 ; Jam. i. 25. & ii. 12. and cap. 4. Thes. 24. page 40. Superest dubium, an fides evungelica, &c. That is, there remains a doubt, if evangelical and saving faith may be rightly called a virtue or act of obedience commanded in the divine law ? It is an- swered affirmatively, in regard that in the first command of the decalogue, we are to have a right knowledge and acknowledgment of the one true God, and therefore ought to believe all things held forth and confirmed to us by his au- thority, which ought also to be extended to gospel-truths, on supposition of their being revealed. — The gospel proposes objects to be believed, and adds promises so as we may the more cheerfully believe them : but the formal obli- gation why we should believe, that belongs to the law. Chamierus Contr. lib. 15. cap. 4. § 4, 7. Dicimus evangelium quatenus sig- nificat legem fidei, &c. That is, we say, the gospel, in so far as it signifies the law of faith, contains no law truly so called, but only in so far, as taken in a large sense, it contains the whole preaching of the gospel, and because this universal preaching confirms and renews the authority of the law. — As the law forgives no sins, because it punishes all, so the gospel, as the gospel pun- isheth no sins, because it forgives them. We allow of the arguments which prove Christ to be a law-giver : but we deny that it follows, Christ is a law- giver ; therefore the gospel is a law, truly and properly so called. STATED AND ILLUSTRATED. 24 1 VVendelinus Christ. Theol. lib. I. cap. 19, page 395. Observandum, tribus mo~ dis diet et accipi evangelium, &c. That is, we would notice, that the gospel is so called, and taken three ways, (1) Most largely, for the book of the whole New Testament, or the whole doctrine of Christ aud his apostles, in which sense, the papists, for most part, understand it. (2) Largely, for a doctrine, as well as of grace and faith, as of repentance and new obedience, Rom. i. 1 ; 1 Cor. 9. 11 (3) Strictly and properly, for the glad tidings of the gracious for- giveness of sins, for the merits of Christ apprehended by a true faith, Luke iv. 14; Mat. xi. 5 ; Rom. i. 12; and 10. 15; Acts xv. 7; Gal. i. 6. For this is indeed these glad tidings of the yoke of the law-curse, its being taken off our necks, and of eternal life to be graciously given us by Christ. Calvinus Inst. lib. 2. cap. 9. § 2. Porro, evangelium accipio, &c. That is, moreover I take the gospel for the clear manifestation of the mystery of Christ. Whence it follows, that, taking the word Gospel in a large sense, under it are comprehended all the testimonies which of old God gave to the patriarchs of his mercy and favour ; but taken strictly, and by way of eminence and excel- lency, I say, it is fitted for showing forth the grace manifested in Christ, and depends on his authority, &c. Maresius Syst. brev. loc. 8. § 11, 19, 20. Atqiie (evangelium) hie nobis su?ni- tur, Sec. That is, and we take the gospel here, not for a true and authentic history of the birth, life, death, and resurrection of Christ, in which sense the four gospels are reckoned among the sacred writings ; but for the acceptable and joyful doctrine of salvation and redemption in Christ, which, for its con- stancy and unchangeableness, is called the everlasting gospel, Rev. xiv. 6. — Yet, on good grounds, we deny to Papists and Sociniaus, that in the gospel, as such, there are contained either laws relating to practice, which Christ added to the law of Moses, since, on the contrary, " His yoke is easy, and His bur- den light," Mat. xi. 30 ; and Christ added nothing to be practised by us, which we are not obliged unto even by the law of Moses itself ; or, that the righteous- ness of works, such as the law requires, is urged in the gospel, since the law of faith is in scripture expressly opposed to the law of works, Rom. hi. 27. — Nor are the Arminians more orthodox than the Socinians, who imagine, that the three precepts, mentioned Mat. xvi. 24, are properly evangelical, and no way contained in the law of God. Altingius Theol. Problem, loc. 11. page 536. Evangelium generatim sumitur, &c. That is, the gospel is generally taken for the doctrine of Christ and his apostles ; and it is a doctrine, as of grace and faith, so of repentance and new obedience, Rom. ii. 1G ; 1 Cor. ix. 14 ; Mark xvi. 15 ; Mat. xxviii. 19. But more especially, it is a doctrine of grace, and of free remission of sins, by faith, for Christ's sake, Luke iv. 18 ; Isa. lxi. 1, 2 ; Mat. xi. 5; Rom. i. 16 ; and x. 5. This last sense of the word is the proper meaning of the gospel, which proper- ly signifies glad tidings, or the doctrine of grace, Luke ii 10. But the former sense is figurative or synecdochical. The Professors of Leyden, Synop. Pur. TheoL disp. 22. § 1 — 6. Vox Evan- gelium denotat apud classicos autores, &c. That is, the word Evangelium, or Gospel, with profane authors, signifies (1) Any good or joyful tidings of any thing pleasing or desirable. (2) The reward that was wont to be given to them who brought these good news. (3) The sacrifices and prayers that were appointed to be offered to their gods, for good success in then* affairs.— 212 GOSPEL TRUTH hi scripture, by way of eminence and excellency, it signifies the most happy andpleasant news of the comfortable coming of our Redeemer Jesus Christ, and in sometimes taken in a general, and at other times in a special sense. When taken generally, it contains the gospel promise of Christ, and the accomplish- ment thereof, as Gal. iii. 6 ; but taken more especially, and when restricted to the coming of Christ, it denotes, (1) The history of Christ manifested in ihe flesh, as Mark i. 2. (2) It is taken for the joyful doctrine and publication of the reconciliation of sinful men unto God, by the gracious pardon of their sins, purchased to them by the expiatory death of Christ, offered indefinitely to all, revealed to the poor in spirit, and to babes, but applied particularly to believers for their salvation, and that for the displaying the everlasting praise of divine mercy mixed with justice, 1 Cor. ix. 14, 15. Witsius Animad. Iren. cap. 15. § 8, 9. Atque hinc non difficulter terminari mihi posse videtur vexata gueestio, &c. That is, and hence I think that much- tossed question may be easily decided, viz. " If the gospel, or covenant of grace, has also a law peculiar to itself? Indeed, if by the gospel we under- stand the whole body of that doctrine which was preached by Christ and his apostles, there is no doubt but whatever belongs to any duty, is not only re- peated, but is also more clearly delivered in the gospel, and with stronger ex- hortations enforcing these duties, than ever was done by Moses and the pro- phets. And so far that part of evangelical doctrine may be called " the com- mand of Christ, the law of Christ," and the "perfect law of liberty ;" for, why may not we boldly say what the Spirit of God has said before us ? Cer- tainly it wants not its own weight, what the apostle says of the New Testa- ment, " It was established on better promises," Gr. " It was brought into the form of a law upon better promises," Heb. viii. 6. For even the doctrine of faith is sometimes inculcated under the form of a command. — But if we take the word gospel in a strict sense, as it is the formula or copy of the covenant of grace, which consists of mere promises, or the absolute discovery of salva- tion in Christ, then it properly prescribes nothing as duty, it requires nothing, it commands nothing, nay, not so much as believe, trust, hope in the Lord, and the like ; but it relates and signifies to us, what God in Christ promises, and what he will, and is about to do. All prescribing of duty belongs to the law ; as the reverend Voet, with others, have taught us, Disput. torn. 4. page 24, &c And this we must firmly maintain, if, with all the reformed, we would con- stantly defend the perfection of the law, as containing in it all the duties of holiness. Yet the law, as fitted to the covenant of grace, and, agreeably there- to, being written in the hearts of the elect, commands them to embrace all things proposed to them in the gospel with an unfeigned faith, and to order their lives in a suitableness to that grace and glory. And therefore, when God, in the covenant of grace, promises to an elect sinner, faith, repentance, and consequently eternal life ; then the law, whose obligation can never be loosed, and which extends itself to every duty, obliges the man to assent to that truth, viz. That he is highly to esteem the good things promised ; That he is earnestly to desire, seek, and embrace them. Moreover, seeing the won- derful providence of God has ranged the promises in that order, that faith and repentance shall precede, and salvation shall follow after them, man, by the same law, is obliged to approve of, and love this divine disposal, nor is he to promise salvation to himself, but in a way agreeing thereunto, &c. STATED AND ILLUSTRATED. 243 Petrus vail Masfcricht Theol. Theor. Pract. lib. 5. cap. 1. § 30. Ut hactenus respectu hominis lupsi, &c. i.e. So that, in so far as they respect fallen man, they are contrary one to the other, they establish and destroy one another ; so that he who is under the law, cannot be under grace and the gospel ; nor can he who is under grace, be under the law, Rom. iv. 14, 15 ; & vi. 14 ; & vii. 1 ; & ix. 31 ; & x. 3 ; Gal. iii. 5 ; & v. 4- And therefore the gospel, as such, hath not a law ; even as the law, as such, has not a gospel ; although it be called " the law of faith," Rom. iii. 27. and the performance of believing is called " the work of faith," John vi. 29. which comes from this, that God re. quireth faith, as the condition of the covenant of grace. Turretinus, vol. 7. loc. 11. § 4. Nullum datur opus, &c. That is, there is no good action but what is contained in the moral law, and so falls under a pre- cept, the law being indeed the most perfect rule of all righteousness and per- fection. And loc. 14. § 8, 9. Recte tamen nostra, &c. i. e. And yet, against tiie Papists and Socinians, we justly deny that Christ is a legislator, in so far as a law-giver imports one who makes new laws, or new moral precepts, which are not contained in the moral law itself, nor have their foundation therein. Although faith in Christ, which is commanded in the gospel, may be called new, in respect of the object, which is revealed only by the gospel, yet it belongs to the law, as to the act and obligation ; because we are bound to believe God, and every word he speaks. Repentance also belongs to the law, not as it was given to the first man, but as it was demanded of the sinner, and as manifested by the gospel, and that materially, if not formally, because it teacheth and prescribes the way and manner of repentance. Anthony Burgess, Vindic. Legis, page 262, &c. The gospel, taken strictly, is not a doctrine of repentance, but comprehends no more than the glad tidings of a Saviour. When faith and repentance are called evangelical commands, the word is used more largely, for the doctrine of Christ and his apostles, but in a strict sense, it is only a promise of Christ and his benefits.— The gospel makes known Christ; and then the law, enlightened by the gospel, doth fix a command upon us to believe in Christ. It is true, learned men do sometimes call faith and repentance evangelical commands ; but then they use the word more largely, for the doctrine of Christ and his apostles : but, in a strict sense, it is only a promise of Christ and his benefits ; and in this sense, we may say, the gospel does not terrify nor accuse. Indeed, there are woeful threatenings to him that rejecteth Christ, yea, more severe than to him that refused Moses ; but this ariseth from the law, joined in practical use with the gospel. — This ariseth not from the nature of the gospel, but from the law that is enlightened by the gospel ; so that he being already condemned by the law, for not believ- ing iu Christ, he needs not be again condemned by the gospel. — The gospel works repentance by way of an object, not as a command: and it is from the law that we should show ourselves kind to him who loved us unto the death ; so that the object is indeed from the gospel, but the command to be affected with his death, because of his kindness therein manifested, doth arise from. God's law Let therefore these who say, that the gospel will humble men, and break their hearts for their sins, take heed how this is true, by the gospel as an object, by the law as that which commands such affections to these objects. Troughton, Luth. Rediv. part 1. pages 109, 110, 124. The command of trust- ing in God, is a natural and perpetual command ; yea, to trust in him for Ue- x 2 244 - GOSPEL TRUTH liverance out of any misery and danger, is founded upon the law of nature : so, to trust in him for deliverance from the curse, and for the gift of eternal life, when it is revealed and promised, is also founded upon the law of nature, which teacheth us to trust in God's all-sufhciency and faithfulness, for all thinys that we want and he promiseth. So that the promise of life, by mercy, is new and evangelical ; but the command of believing in it, is not properly new, but a natural command extended to a new promise. Rutherford on the Covenant, page 191. The law, as the law, commands faith in the superlative degree, as it doth all acts of obedience ; and so doth it gospel repentance. Dickson Therap. Sac. page 65. Ad officium credendi in Christum, &c. That is, all who hear the gospel are bound, by the obligation of nature contained in the moral law, to the duty of believing in Christ revealed in the gospel ; be- cause, by virtue of the command, he was obliged not only to believe every word of God revealed, but also every word that should be revealed. — Who then can deny, that, by the law of nature, man is obliged to believe God testifying, and to trust in God ottering himself as a friend and father. Durham on the Commands, page 14. § ult. edit. Glasg. 1677. Henricus Altingius Theol. Clerct. pages 403, 422, 445, 459, 462, &c. Authorities on the second Query. Perkins on Revel, iii. 12. God is no God to us out of Christ. First, He is a God to Christ, and then in him and by him unto us. — To conceive God out of Christ, is to make God an idol in the brain. Durham on the Commands, page 3, 4. edit. Edin. Both ministers in preach- ing, and people in practising of the law, would carry with subordination to Christ. — All our obedience to God ought still to run in that channel. — He who is God the law-giver, is the angel Christ ; and it is his word, Acts vii. 30, 31, 38. — The predominant motive of our obedience, in the covenant of grace, is not fear of wrath, nor the purchase of heaven by our holiness : but it is love and gratitude, and that not simply to God as Creator, but as Redeemer, as the text showeth, " I have brought thee out of the house of bondage." It is that we may set forth the praise of him who called us, and that we may glorify him that has bought us. Where duties have these qualifications, they are consist- ent with grace, and subservient to it ; but when those are wanting or exclud- ed, Christ is wronged, and men turn legal, and in so far fall from, and over- turn grace. Traill, Stedfast Adherence, pages 372, 373. If ever we set about the know- ing of God, or thinking on him, or studying of him, we must do it all by Christ Jesus. There is nothing so hard to bring our hearts to ; I know it well by my own, and every one that knows his own heart, will find it so : there is nothing so hard, as for a person to confine all his meditations and thoughts of God, unto those discoveries that are made of God in the face of Jesus Christ. There are some natural notions we have of God, and by the light of the word these are polished in a great many people : thereupon you will find, that the religion of a great many folks (a great part of it) that bear their heads high in Christianity before men, lies wholly and altogether, if I may so call them, in a company of philosophical thoughts of the majesty, and power, and attributes STATED AND ILLUSTRATED. 245 of God ; and never a thought of God in Christ. Whenever a man thinks of God out of Christ, he enters immediately into a maze and labyrinth, and will be confounded, and wander unavoidably. " The light of the knowledge of the glory of God shines to us in the face of Christ Jesus," 2 Cor. iv. 6. " If thou hast seen me, saith our Lord, thou hast seen the Father also : Believest thou, this ?" John xiv. 9. Owen on the person of Christ, pag. 86, folio. We are not obliged to the ob- servance of the moral law itself, as given in the hand of that Mediator, which gave it the formal reason of a covenant to that people, and had other statutes and judgments inseparable from it: but the same Law continues stills in its original authority and power, which it had from the beginning, to oblige all indispensably unto obedience. Howbeit, as the church of Israel, as such, was not obliged unto obedience unto the moral law, absolutely considered, but as it was given unto them peculiarly in the hand of a Mediator, that is, of Moses ; no more is the evangelical church, as such, obliged by the original authority of that law, but as it is confirmed unto us in the hand of our Mediator : This renders all our moral obedience evangelical : for there is no duty of it, but we are obliged to perform it in faith, through Christ, on the motives of the love of God in him, of the benefits of his mediation, and the grace we receive by him ; whatever is otherwise done by us, is not acceptable to God. They do therefore for the most part deceive themselves and others, who talk so loudly about moral duties. — If the obligation they own, unto them, be only the original power of the moral law, or the law of our creation, and they are per- formed in the strength of that law unto the end of it, they are no way accepted of God : But if they intend the duties which the moral law requireth, proceed, ing from, and performed by faith in Christ, upon the ground of the love of God in him, and grace received from him, then are they duties purely evangelical. And, although the law hath never lost, nor ever can lose its original power of obliging us to universal obedience, as we are reasonable creatures ; yet i3 our obedience to it, as Christians, as believers, immediately influenced by its con- firmation unto the evangelical church in the hand of our Mediator : For God hath given unto the Lord Christ all power, in his name, to require this obedi- ence from all that receive the gospel. Others are left under the original authority of the law, either as implanted in our natures at their first creation, as are the Gentiles ; or as delivered by Moses, and written in tables of stonf , as it was with the Jews, Rom. ii. 12, &c. But as to them that are called unto the faith of the gospel, the authority of Christ doth immediately affect their minds and consciences : He feeds, or rules his people in the strength of the Lord, in the Majesty of the name of the Lord his God, Mic. v. 4. All the au- thority and Majesty of God is in him, and with him, Exod. xxiii. 20, &c. Authorities on the third Query. Durham on the Commands, pag. 4. Glasg. The law doth necessarily imply no more than, First, to direct, Secondly, to command, enforcing that obedience by authority. A covenant doth further necessarily imply promises made upon some condition, or threatenings added, if such a condition be not performed. Now, this law may be considered without the consideration of a covenant : x 2 2 16 ■ GOSPEL TRUTH For it was free to God to have added or not to have added promises : and the threatenings, upon supposition the law had been kept, might never have taken effect, &c. Burgess Vind. Legis, pag. 61. There are only two things that go to the essence of a law, and these are, 1. Direction ; 2. Obligation. 1. Direction, therefore a law is a rule ; hence the law of the Lord is compared to light, &c. 2. Obligation ; for therein lieth the essence of a sin, that it breaketh this law, which supposeth the obligatory force of it. In the next place, there are two consequents of the law, which are ad bene esse, that the law may be better obeyed, and this indeed turneth the law into a covenant. 1. The sanction of it by way of promise, that is a mere free thing : God, by reason of that dominion which he had over man, might have commanded his obedience, and yet never made a promise of eternal life unto him. 2. As for the other conse- quent act of the law, to curse and punish, this is but an accidental act, not necessary to a law ; for it comes in upon supposition of transgression. — A law is a complete law, obliging, though it do not actually curse ; as in the confirm- ed angels, it never had any more than obligatory and mandatory acts upon them : For that they were under a law is plain, because otherwise they could not have sinned ; for, where there is no law, there is no transgression. Authorities on the fourth Query. ' Burgess Vind. Legis, pag. 61. It is good here to notice a fundamental error of the Antinomians, about a law in general ; for they conceive it to be impos- sible but that the damning act of a law must be, where the commanding act of a law is. — A law implies no more in its nature but direction and obligation : To curse and punish are only accidental acts, not necessary to a law ; a law is a complete law, obliging, though it do not actually curse. — And, pag. 53. It will not follow from the believer's freedom from the actual curse and condem- nation, that there is no law, because it doth not curse ; for it is a good rule in divinity, A remotione actus secundi in subjecto impedito, non valet argumeidwn ad remotionem actus primi : From the removal of an act or operation, the argument doth not hold to the removal of the thing itself : As it did not follow, the fire did not burn the three worthies, therefore there was no fire : And if that could be in natural agents, which work naturally, how much rather in moral causes, such as the law of condemnation, which works according to the appointment of God ? — And, pag. 213. Some parts of the law may be abolished, and yet not the whole nature of it : For there is in the law these parts, (1.) The commands. (2.) The promises of life to him that doth them. (3.) The threatenings of eternal wrath to him that faileth in the least. Now, the moral law, though it be abrogated in respect of the two latter to a believer ; yet, in respect of the former it doth still abide, yea, and will continue in Heaven it- self. And we have already proved against the Antinomians, that one part of the law may abide, when the other doth not. Rutherford, Christ dying and drawing, &c, pag. 22, 23. Antinomians say, sin remaining sin essentially, must have a condemning power, so as it is im- possible to separate the condemnatory power of the law from the mandatory STATED AND ILLUSTRATED. 247 and commanding power of it. — The condemnatory power of the law is removed in Christ to all that are in him.— And Sur. of Spir. Antich. pag. 27. The law, as it condemneth and curseth, is to a believer a mere passive and naked stander-by, and hath no activity, nor can it act in that power upon any that are in Christ : as the law of Spain is merely passive, in condemning a freeboru man dwelling in Scotland. Authorities on the fifth Query. Gillespie on the Covenant, pag. 217. To be freed from the law as a covenant of works, is a favour bestowed upon none but them that are in Christ, who cancelled that hand-writing sub ratione pacti, though it remaineth yet sub ratione pcedagogi, regulce, frceni, $ speeuU, for divers uses. The scripture doth often bear witness to this, Rom. vi. 14. & vii. 1, 2, 3. Now, if none be freed from the law as a covenant, but only they that are in Christ, then all unregen- erate men are under the law as a covenant of works. Dickson, Therap. Sac. pag. 115. Both the obligation to give obedience, and the obligation to underly the punishment, do stand together, while a man is not absolved from the covenant of works, by entering into a new covenant, where- by the debt is paid, and the sinner is absolved. Owen on Communion with God, pag. 18i. Christ's coming under the law, Gal. iv. 5. signifies his coming to be obedient to it ; so our being under the law there, imports not only our being obnoxious to the penalties, but bound to all the duties of it. That this is our being under the law, the apostle confirms, ver. 2J. "Tell me, ye that desire to be under the law," &c. It was not the penalty of the law they desired to be under, but to be under it in respect of obedience to the law. This cannot be the law of creation, seeing Christ came to deliver us from it. Owen on Justification, pag. 350, 351. Rutherford, Christ's dying and drawing, pag. 580. Authorities on the sixth Query. Calvin, Instit. lib. 2. cap. 9. k 3. Nee vero aliter Christo fruimur, Sec. That is, neither do we enjoy Christ any other way, but in so far as we embrace him, clothed with his own promises. "Whence it is, that he indeed dwells in our hearts, though we wander from him ; because we walk by faith, not by sight. Nor is there any mutual discord betwixt these two, that in Christ we possess whatever belongs to a heavenly life, and yet faith is the viewing of the good things that are not seen. — Idem, Ibidem, lib. 3. cap. 15. § 5. Nee dum finis, &c. That is, nor is that all, for being so made partakers of him, although we are in ourselves fools, yet, in God's sight, he is wisdom for us ; though we be sinners, he is righteousness for us ; though we be unclean, he is purity for us ; though we be weak and helpless, and exposed to Satan, yet all that power in heaven and earth that is given to him, is ours, whereby, for us, he bruises the devil, and breaks the gates of hell : although, as yet, we carry about with us a body of death, yet he is life to us. Briefly, all things that are his are ours ; and we in him have all things, and in ourselves we have nothing. Whence it 248 GOSPEL TRUTH 13 evident, that we have all things in Christ (whose are all tilings) a:>d nothing in ourselves. Burgess, Vindic. Legis. pag. 266. The moral law, even taken rigidly, as it doth require perfect obedience, and conderuneth those that have it not, doih not exclude a Christ. It requireth indeed a perfect righteousness of our own, yet if we bring the righteousness of a surety, though this be not commanded by the law, yet it is not against the law, or excluded by it; otherwise it would have been injustice in God, to have accepted of Christ our surety for us. Brown on Justification, pag. 27. Cap. 5. § 2. Authorities on the seventh Query. Ametaus, Bellar. Enervat. torn. 4. lib. 6. cap. 6. Kos non negamut bona opera ullain relationem ad salutem habere, &c. That is, we do not deny good works to have any relation to salvation ; for they have the relation of a con- sequent, adjunct, and effect of that salvation, already received (as they speak, \ and also the relation of an adjunct, antecedent to, and disposing for that salva- tion which is to come ; as also of an evidence confirming our confidence and hope of salvation : but we deny that any works of ours can be the meritorious cause of our justification and salvation. Paraeus, in Ursin. Cat. Quest. 91. § 5. Questio hie mota est, &c. That is, here a question is moved, whether good works be necessary to salvation ? some plainly maintain that they are ; others say, they are destructive of salvation : both ways of speaking are ambiguous and scandalous, and especially the last (viz. that they are pernicious.) — Good works are necessary to salvation, not as the cause is necessary in order to produce the eflect, or as the merit to pro- cure the reward ; but as a part of salvation itself, or as the antecedent to its consequent, or as a mean without which the end cannot be had. It may be indeed said, by the same reason, that they are necessary to righteousness, or in order to justification ; or, they are necessary to be in those that are to be justified, that is, as a consequent of justification, wherewith regeneration is in- separably connected. But I would not use such ways of speaking; and that because, (1.) They are ambiguous ; (2.) They beget contentions, and give a handle for wrangling to adversaries; and (3.) The scripture, with which we should speak, doth not use these ways of speaking. It is more safe to say, Good works are necessary in such as are justified and shall be saved. Maresius, System. Brev. loc. 12. § 13. Non sunt tamen veeessaria, &c. That is, yet they {viz. good works, or holiness) are not necessary, by either a necessity of merit, or efficient cause, whether principal or instrumental, pro- perly so called, and as having an influence on procuring salvation ; or, as others say, they have a necessity of presence, but not of efficiency ; for they are (as Bernard says well) the way to the kingdom, but not the cause of reign- ing : they are also the means of transition, by or through which we go to hap- piness, but not of efficiency, or the means whereby it is obtained. Bucanus, Iustit. Theol. loc. 32. § 37. Sunttie bona opera necessaria ad salutem ? &c. That is, are not good works (or holiness) necessary to salva- tion (or eternal happiness) 'i The question is ambiguous : for if it have this sense, that our good works [or holiness) are necessary to salvation, so as they are the cause, or are meritorious of righteousness, salvation, and eternal life, STATED AND ILLUSTRATED. 249 then and in that sense it is false : but if it be so understood, that new obedience is necessary as it is a debt, an obedience, and an effect necessarily following upon our reconciliation to God, then it is true. Helvetian Confession, chap. 16. parag. 5. 7. Bamnamus itaque omnes qui bona opera contemnunt, &c. That is, therefore we condemn all those who de- spise good works (or holiness) and babble against them; as if they were use- less, and not to be regarded. In the meantime, as we said before, we do not think that we are saved by good works, and that they are so necessary to salvation, as without them no man was ever saved : for we are saved by grace, and by Christ alone. Works (of holiness) are necessarily produced by faith, and salvation is improperly attributed to them, which yet is most properly ascribed to faith : for the apostle's saying is well known, Rom. xi. 6, " If by grace, then it is no more of works, otherwise grace is no more grace ; but if it be of works, then it is no more grace ; otherwise work is no more work." — We approve of and urge these works which are done by the will and com- mand of God ; these ought to be done, not that thereby we may merit eternal life ; for, as the apostle says, " eternal life is the gift of God." Nor are we to do them for vain ostentation, which God abhors, neither for profit, which he also rejects ; but for the glory of God, the adorning of our profession and calling, the performing of our gratitude to God, and the advantage of our neighbour, Rom. vi. 23 ; Mat. vi. 2. and xxiii. 14. & 5. 16 ; Col. iii. 17 ; Phil, ii. 4 ; Tit. iii. 14. Articles of the church of England. Article 17. Of predestination and election. — Wherefore they which be endowed with so excellent a benefit of God, be called according to God's purpose, by his Spirit working in due season ; they through grace obey the calling; they be justified freely; they be made sons of God by adoption ; they be made like the image of his only begot- ten Son Jesus Christ; they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. — The title of article 18. runs thus, Of obtaining eternal salvation only by the name of Christ. Perkins on Christ's sermon on the mount, Mat. v. 16. Question, How far forth are good works necessary to salvation, or to us that do them ? Answer, There be three opinions touching the necessity of good works, (1.) Of the Papists, who hold them necessary as causes of our salvation and justification; but this we have confuted heretofore. (2.) Of some protestants, who hold them necessary, though not as principal causes (for they say, we are justified and saved by Christ), yet as conservant causes of our salvation : but the truth is, they are no causes of salvation, neither efficient, principal, nor conservant ; nor yet material, formal, or final, as has elsewhere been showed. The third opinion is the truth, that good works are necessary, not as causes of salvation or justification, but as inseparable consequents of saving faith in Christ, where- by we are justified and saved, or as a way is necessary to the going to a place. Rutherford on the Covenant, pag. 203, 204. Faith and works are confound- ed ; whereas, to be saved by faith is to be saved before, and to be justified be- fore we can do good works, and the jus or title to righteousness and salva- tion coming only from the price and redemption that is in Jesus Christ, is not more or less, and grows not more than the worth of the ransom of the blood, called the blood of God, Acts xx. 28. does grow. — 2. Being once made the creation of God in Christ, and having obtained right by the blood of Christ to 250 GOSPEL TRUTH salvation, we walk by his grace in good works, as leading us to the possession of the purchased inheritance. And, ibid. pag. 176. — Nor could Paul make au opposition between grace and works (as in Rom. xi. 6.) if the grace of believ- ing and good works were one in the New Testament ; for so we should be saved by works, and not by works ; and Paul by an antanaclasis takes that away. Yea, but we are saved, that is, justified and delivered from obligation to wrath by the works of free grace. He answers, nay, but neither are we saved or justified by these works of grace, as by means or causes : for we are first saved and justified, before we can do good works ; for good works are the fruits of free grace, since, ver. 10. " We are his workmanship created in Christ Jesus (and so justified and saved in Christ Jesus) to good works, that we should walk in them. " — For which he refers to the learned commentator Trochrig, on Epli. i. 8, 9. Burgess, Vindic. 1 . ... t'.i-coursingthe necessity of good works, we are carefully to aisliuguish betwixt these two propositions, good works a; e necessary to believers, to justified persons, or those that shall be saved; ai:d this, good works are necessary to justification and salvation: for however this latter is true in some sense, yet because the words carry as if holiness had some effect immediately upon our justification and salvation, therefore I do wholly assent unto these learned men, that think, in these two cases we should not use such a proposition; (1.) When we deal with adversaries, especially papists, in disputation ; for then we ought to speak exactly ; (2.) In our ser- mons to the people : for what common hearer is there, that doth not upon such a speech conceive that they are so necessary as that they immediately work our justification. The former proposition holds them offices and duties in the person justified ; the other, as conditions affecting our justification, &c. — And pag. 218. A believer is not to expect acceptance at the throne of grace in him- self, or any thing that he doth, but by relying on Christ. The papists they say, this is the way to make men idle and lazy ; doing in this matter as Saul did, who made a law, that none should eat of any thing ; and so Jonathan must net taste of the honey : Saul indeed thought hereby to have the more enemies killed ; but Jonathan told him, that if they had been suffered to eat more honey, they should have been more revived, and enabled to destroy their ad- versaries. Thus the papists, they forbid us to eat of this honey, tins precious comfort in Christ, (viz. the doctrine of justification through him,) as if thereby we should be hindered in our pursuit against sins ; whereas indeed it is the only strength and power against them. Jeanes Mixture of Scholast. & Pract. Divin. Part 2. pag. 80, 81. Not only Aquinas, but generally all the schoolmen and civilians too, are so precise in this particular, that among the degrees of damnable propositions, are ranked by them, not only propositions downrightly heretical or erroneous, but also propositio sapieris fxrresin, propositio male sonans; every proposition that doth but smell, that hath but a smack of heresy, that sounds but ill or sus- piciously ; and such are all propositions that in^the first signification (which their words at first blush seem to import) have an heretical sense : all pro- positions that of themselves, that is, uttered absolutely, without any expla- nation or qualification, seem to favour or countenance heretical propositions ; although they be capable of a good construction, and with many cautions, imitations, and restrictions, might pass for current.— Suarcz Boitb, that if an STATED AND ILLUSTRATED. 251 equivocal proposition, having two proper senses, one catholic, another heretical, be delivered absolutely without any distinction or declaration, in which sense it is meant, it is then deservedly said to be propositi/) male son/in.*. The same author goes on, and tells us, that a proposition is said to be iwile son/ins, not only ab intrinsecoy but also a') extrmseco, when the suspicion or ill souud thereof ariseth, not from the proposition taken nakediy as it is in itself, but considered jointly, with the circumstances either of the person delivering, or of the time and place in which it is delivered. Davidson's Ordinary Catechism, pag. 46, 49. And so by faith only we are said to be saved, because it only receiveth our only Saviour. Quest. Then there is no part of our righteousness left, without the apprehension or grip of faith, seeing it is all wholly in the person of Christ apprehended by faith? Answer, It is so : and so we are perfectly saved by the works which Christ did for us in his own person, and no ways by the good works which he works in us, with and after faith — Quest. Rests there any thing for us to do, after that we are perfectly justified in God's sight, by faith in Christ? Answ. Yes, very miekle, albeit na ways to merit salvation, but only to witness by the ef- fects of thankfulness that we are truly saved. Authorities on the eighth Q.ueiy. Bruce (Robert) Way to the true p^ace and rest, quarto, Lond. l(U7,pag. 20, 40, &c. Our Lord, when he makes his servants to proclaim this redemption, and to intimate it to our consciences, he works this jewel of faith in our souls, which assures us that the Son of God hath died for us : for what could it avail us, to see our redemption, to see our salvation and our life, afar off, if a way were nut found out, and a hand and means given unto us, whereby we may apprehend that salvation, and apply it to ourselves ? what can it avail a sick man to see a drug in an apothecary's shop, except he may have it and apply it to his sick body ? so, to the end that this work of our redemption and salvation may be fully and freely accomplished, look how freely he hath given his only Son unto the death of the cross for us, as freely hath he found out this way and means, and offered us this hand, whereby we may take hold on Christ, and apply him to our souls. This means (to conclude) is faith ; there is not a way nor an iustrument in the scriptures of God, whereby we can apply Christ to our souls, but only the instrument of faith : therefore faith cannot be enough commended. — This particular application, which ariseth (no doubt) upon the feeling and sense of mercy, is the special difference, the chief mark and proper note, whereby our faith, who are justified in the blood of Christ, is discerned from that general faith of the Papists : our faith, by this particular application, is not only discerned from the general faith of the Papists, but it is discerned from all the pretended faiths of all the sects in the world : for the Papist dareth not apply the promise of mercy to his own soul ; he accountethit presumption to -ay, I am an elect, I am saved and justified. — They, [riz. Papists,) miserable men, content themselves with this general hath, which is no other thing thau an historical faith, which groundeth only on the truth of God, whereby I know that the promises of God are true : but the Papists dare not come a-d say, They are true in me? Why? Because tbey have not lelt it, a>su their hearts are not opened. But our justifying faith, r.s I told you, cunsecrattth the 252 GOSPEL TRUTH whole soul upon the obedience of God in Christ ; so that it resteth not only upon the truth of God, nor resteth it only upon the power of God (though these be two chief pillars of our faith also,) but especially and chiefly it resteth upon the mercy of God in Christ : it resteth also upon the truth and power of God, but especially upon the promise of mercy and grace in Christ. The soul of the Papist being destitute of the feeling and taste of mercy, dare not enter into this particular application of mercy, and so he cannot be justified. Knox's Admonition to the Professors in England, pag. 76. edit. Edinb. 4to. Wilt thou have a trial, whether the root of faith remaineth with thee, or not ? (I speak to such as are weak, and not to proud contemners of God.)— 4. Be- lievest thou that Christ is able to deliver thy soul, and that he will do the same according to his promise ? Lutherus in Genesin, cap. 48. ver. 1. and throughout his writings. Melancthonis Oper. Par. 1 & 2. Calvini Instit lib. 3. § 7. Beza Catech. pag. 33, 34. Quest. Quidnam autem fidem vocas. That is, But what is that you call faith ? Answ. We call that faith, whereby the children of light are distinguished from the children of darkness: not simply that knowledge which is common to the devils themselves, whereby one may ac- knowledge that, whatever things are contained in the writings of the prophets and apostles are true ; but, besides that, we call it a firm assent, accompany- ing that knowledge, whereby a person peculiarly applies to himself the promise of eternal life in Christ, even as confidently as if he were already fully possessed of it. — Again, Confess. Fidei, Cap. 4. Art. 5. Fides autem de qua loquimur, &c. That is, but the faith whereof we speak, is not that faith whereby we only believe God to be God, and his word to be true (for the devils themselves have this faith, and therefore tremble the more) : but we call faith a certain kind of knowledge, which the Holy Ghost, by his only grace and goodness, more and more imprints on the hearts of the elect ; by which every one of them is assured in his heart of his own election, and applies to himself the promise of salvation in Christ. Faith, I say, not only believes that Jesus Christ died, and rose again for sinners, but it also embraces Jesus Christ, in whom alone he trusts, who truly believes, and is so certain of his salvation, that as far as is possible, he doubts nothing of it. — And Summa totius Christianismi, Cap. 4. Aphor. 10. Primum autem hie Spiritus facit in electis, Sfc. That is, and first, the Holy Ghost so works in the elect, that they are truly affected with the sense of their miserable condition. And, next, he creates faith in them, that they may perform the condition annexed to the preaching of the gospel : and this faith is, as it were, of two sorts ; one is, whereby Christ is known in gen- eral, that is to say, whereby we assent to the history of Christ, and of the prophecies written of him ; which faith is sometimes granted to reprobates themselves. The other kind of faith, which is proper and peculiar to the elect, is that by which we apply to ourselves, as ours, that Christ, who is in- definitely and promiscuously offered ; and whereby every one of us is assured of our election, which indeed was formerly hid, even from eternity, in the secret purpose of God, but afterwards declared and revealed to us, partly by the inward testimony of our consciences, joined by the Spirit of God to the ex- ternal preaching of the word ; and partly also by the power and efficacy of the same Holy Spirit, who, having brought all the elect from the slavery of sin in- STATED AND ILLUSTRATED. 253 to a state of liberty, makes them begin to will and to do the things that ara well pleasing to God. Junius in Epistolam Judse, ver. 3. Zanehius, Tom. 4. lib. 1. cap. 13. Tom. 7. par. 1. col. 227. Tom. 8. loc. 7. pag. 713. Wendelinus. Christ. Theol. lib. 1. cap. 24. Thes. 15. Paraeus in Rom. iii. 22. Est hcec fides firmus assensus doctrines Christi, 8fC. That is, this faith is a firm assent to the doctrine of Christ certainly known, with a confidence of the gracious forgiveness of sins, and of salvation for Christ's sake ; briefly, it is a confident acknowledgment or owning of Christ. From chap. i. 17. I noticed six or seven scriptural significations of faith, the fifth whereof shall be made appear from chap. iv. That it is a certain persua- sion, an assurance and confidence, fixed on the redemption of the Lord Jesus : and from this the faith of the patriarchs is called by the apostle to the Hebrews (Chap. xi. 1.) the substance of things hoped for ; that is, as the same apostle explains it, Heb. iii. 14. the steadfast confidence of things hoped for, or the certainty of these things which were or are in hope, as if they were already existent, as the Syriac translator renders it. And therefore faith is not a mere general assent to an unknown doctrine, but a certain knowledge, assent, and confidence of the promise of the gospel, of the grace and benefits of Christ be- longing to all and every one that believes, and therefore also belonging unto me. — Then, on cap. iv. 21. And being fully persuaded, &c. he says, whence it appears, that justifying faith is not only a knowledge of, and assent unto the divine promises, but a confidence of hope against hope, that is, a certain, in- fallible, invincible confidence, that can be overcome by no difficulties. The Greek participle rAajgfl?«g»J&iVj intimates tins certainty of faith to us ; and there- fore is a plerophory, in opposition to the popish conjectuary sophisters. — And on chap. x. 9. " If thou shalt confess with thy mouth, and shalt believe in thine heart," &c. Observanda vero est emphasis, $c. That is, we are to ob- serve the emphasis of the second person through the whole of this verse. The apostle doth not say indefinitely, whosoever shall confess with the mouth, and believe in his heart, shall be saved ; for then he might have repeated the sum and substance of the gospel, in the words of our Saviour, " He that be- lieveth, and is baptized, shall be saved ; he that believeth in the Son of God, hath eternal life :" but he says emphatically, if thou shait confess with thy mouth, if thou shalt believe in thine heart, thou shalt be saved. He Bpeaks to everyone, that so every one may narrowly search himself ; for to every one believing and confessing particularly, to me, to thee salvation is promised. And, by doing this, he (the apostle) prescribes an effectual method of teaching to all preachers of the gospel, andteacheth every one of us to apply the promise of salvation to himself, by faith and confession. And he especially and public- ly confirms that which our sophisters impudently deny, viz. That every be- liever hath as much full and certain assurauce of his salvation, as he certainly confesses Christ with his mouth, and as he believes in his heart that the Lord Jesus was raised from the dead. — On chap. xiv. 2, 3, &c. Observemus primo vim cerbix's~iuiiv, credere. That is, let us, in the first place, observe the force of the word, to believe : it is the same with, to know, to assent, to be per- suaded ; for it is opposed to ignorance, denying, and doubting, with respect to the present article of faith, concerning the choice of meats. And the apostle Y 254 ' GOSPEL TRUTH explains what he means by believing, ver. 14. I know and am persuaded by the Lord Jesus : hence it appears what faith is. The papists define it by a bare assent, they deny that it is knowledge : and believing, to them, is to assent to the doctrine or belief of the church, although you should not know what that belief is ; and therefore they devise an implicit faith, but they exclude cer- tainty. But the apostle says, that they only believed who understood, assented, and were persuaded that all meats were lawful. He does not indeed deny that ignorant and doubting persons had faith, but he calls them weak in the faith. Therefore true faith includes knowledge, assent, and a certain persuasion of the heavenly doctrine : and, in so far as this faith is conversant about any word of God, in common or particular, it is called faith in a large sense : but, in so far as it is exercised about the promise of forgiveness of sins, on the account of the merits of Christ, and a confidence of the heart is added thereunto, it is called justifying faith. So that when in faith, absolutely considered, there are three things, in justifying faith four are required, viz. knowledge, assent, a certain persuasion, and a confidence of the heart. And therefore, to faith, in general, are opposed ignorance, denying, and doubting ; but, beside these, to justifying faith is also opposed distrust or diffidence, &c. Piscator in 1 Epist. Petr. i. 2 ; Coloss. ii. 5, 6 ; 1 Cor. xiii. 2. Wendelin. Christ. Theol. lib. 1. cap. 24. Thes. 15. Danaei Isagoge, Par. 4. lib. 4. cap. 8. Alting. Loc. com. Par. 1. pag. 110 111. Par. 2. pag. 319. Theol. Prodi. Loc. 16. pag. 710. Essenii Syst. Theol. Disput. 2. pag. 15 & 314. Leonardi Riissenii Summa Theol. Loc. 13. § 28. Qnceritur, an fidueia sit forma fidei, an vero ejus effectus ? That is, it is a question, if assurance be the form or essence of faith, or if it be an effect of it 'i Answ. Assurance is taken, (1.) For a fiducial assent, or a persuasion of the truth and goodness of the gospel promises, and of the power, willingness, and faithfulness of God the promiser. (2.) For that art of fleeing unto, and receiving of Christ, whereby a believer, knowing the truth and goodness of the promises, flees to Christ, re- ceives and embraces him, and rests upon his merits alone. (3.) It is taken for that confidence, or acquiescence and peace of the mind, which arises from the soul's having fled to Christ, and received him. In the first and second sense, assurance is of the essence of faith, and by divines is fitly called the form there- of: but, in the third and last sense, it is by others well named, not the form, but the effect of faith ; because it doth arise from faith, but doth not constitute it — Hence our controversy with the Papists, viz. If, to the constituting of faith, there is also required assurance, or a firm persuasion of the mind, that the promises of the gospel in Christ do particularly belong to us ? The Papists deny assurance to belong to faith, because (as they say) faitli only imports an assent to a thing unknown. We maintain, that the proper and specific object of faith, is, the special promise of God's mercy in Christ : because, — 1. This is commanded and required in faith ; hence Christ says to the man sick of the palsy, Matth. ix. 2. " Son, be of good cheer (or be confident), thy sins are for- given thee. Heb. x. 22. Let us draw near with full assurance of faith." — 2. This assurance is praised and commended to us from the examples of the saints, Rom. viii. 38. " I am persuaded neither death nor life, &c. 6hall sepa- rate us from the love of God which is in Christ Jesus." 2 Cor. v. i. " For we STATED AND ILLUSTRATED. 255 know, that if our earthly house of this tabernacle were dissolved, &c." Gal. ii. 20. " Christ loved me, and gave himself for me." 2 Tim. iv. 8. " There is laid up for me a crown of righteousness." 1 John iii. 2. " Now we are the sons of God, —and we shall be like him." 3. Distrust is reproved, Matth. xiv. 31. Christ rebukes Peter, " O thou of little faith, wherefore didst thou doubt ?" Jam. i. 6. " If any man lack wisdom, let him ask; — But let him ask in faith, nothing wavering," &c— 4. Otherwise faith could not work joy and peace, contrary to Rom. v. i. " Being justified by faith, we have peace with God," &c. 1 Pet. i. 8.—" In whom believing, ye rejoice with joy unspeakable and full of glory." — 5. Nor would justifying faith, without special mercy, differ from the faith of devils and reprobates, who may have knowledge and assent, but not confidence and assurance in the promises of God, &c. Wollebius's Abridg. of Christ. Divin. lib. 1. cap. 29. The effects of special vocation, are immediate or mediate : The immediate is saving faith, which is the gift of vocation, whereby he that is elected applieth to himself the free promises of Christ in the gospel, and resteth in them.— Rule 7. The form of faith, for our better understanding, is divided into three parts, knowledge, assent, and confidence. Knowledge is the understanding of things necessary to salvation ; assent is, by which we firmly believe those things to be true, which are delivered in God's word ; confidence is that, whereby every faith- ful man applies the promises of the word to himself. — Rule 8. There is know- ledge and assent, both in saving and in historical faith ; but confidence is only in saving faith. Confidence is called by the apostle, zixoiS-'/iiris, persuasion j and cTkr^otpo^ioc, much assurance, Eph. iii. 12. 1. Thess. i. 5. By the name, then, of confidence, is understood either the apprehension and application of Christ with his benefits, or the quietness of conscience : in the former sense it is the form of faith, in the latter the effect. — Rule 9. Implicit faith, then, which is the belief of the church of Rome, with a blind assent, is no faith : faith cannot be without knowledge, 1. Because it cometh by hearing, and hearing by the word of God, Rom. x. 17. 2. Because that is wisdom by which God is known, Isa. liii. 11, &c. — Rule 10. Nor is that better than a mere historical faith, which is not joined with firm confidence. The Papists teach, that faith is only in the understanding, but not in the will and heart ; but the scripture plainly teacheth the contrary, Rom. x. 10. " With the heart man believeth unto righteous- ness. '—Rule 11. Yet we teach not such a firm confidence, as if no ways tossed with doubtings ; but such a one as doth not finally yield to doubtings. Franciscus Turretinus Instit. Theol. vol. 2. loc. 15. Quest. 10, 12. Nicolaus Arnoldus Relig. Socin. Refut. pag. 580. Boyd of Trochrigg in Eph. pag. 371, 373, 514. Joannes Scharpius Curs. Theol. pag. 442, 443, 488. Chamierus Contract, torn. 2. lib. 13. cap. 1. § 4 — 6. Chamierus Corp. Theolog. lib. 5. cap. 24. Haclenus de intellectu, nunc de voluntate, fyc. That is, hitherto we have spoken of faith as it is in the under- standing ; let us now speak of it as it is in the will, in which Protestants main, tain faith to have also its seat. Bellarmine stubbornly denies faith to have any place in the will, nor is he alone in that opinion. The occasion of the contro- versy is, because Protestants acknowledge no faith to be true and saving, without assurance or confidence, since we so give credit to God, as, at the same time, we also trust to his mercy, and expect salvation from it. But the Y 2 256 GOSPEL TRUTH Papists, because they would have every believer to be uncertain of his salva- tion, and therefore should not trust to the mercy of God ; and, because they cannot deny that assurance or confidence belongs to the will, therefore they have set faith aside from having place in the will, &c. Rivetus in Psal. ii. 12. " Blessed are they that put their trust in him." Verbum chasah, confidere, wide chosei, confidentes, $c. That is, the word chasah, which is rendered to trust, or confide, properly signifies to betake one's self to some place or person, under whose protection he may be covered and safe, as the chickens are under the wings of the hen ; and from this comes the word Machseh, a refuge or shelter; by which word, the nature of true faith is exprest exactly, and to the life ; faith being not only an assent of the mind, but also an affection and confidence in the will ; which confidence Christ required of those who expected auy thing from him ; " Son be of good cheer," or, be confident, Mat. ix. 2.— Idem in Psal. xvi. 8. Doct. 3. Cum non tantum in genere agnoscat, &c. That is, from what the prophet not only acknowledges in general, that God is at the right hand of the godly to protect them, but also applies that particularly to himself: "He is," says he, "at my right hand, I shall not be moved." We learn what is the nature of true faith, which so applies the general promises to every believer, that he being certainly persuaded of the good- will of God to himself should not doubt of the divine protection in any temptation. — Idem in Psal. xxiii. 1. M The Lord is my Shepherd," &c. Habemus hie vera-.fidei in Deum exemplum, &c. That is, we have here an example of true faith in God, which not only believes in general those things to be true, which God has revealed, or that God is powerful and good, and as a shepherd can and will cherish and lead his sheep, but a faith which applies to every be- liever the promise of divine grace and care, by the possessive pronoun, my. The Lord, says he, is my Shepherd. So the apostle, Gal. ii. 20. " Christ loved me, and gave himself for me." From this special application of God's benefits to ourselves, arises boldness and access with confidence : but it cannot arise from that general and historical assent, which is all that the papists allow ti» faith. So Job xix. 25. " I know that my Redeemer liveth, and that in my flesh I shall see God:" on good grounds, therefore, does every believer certainly persuade himself, that the Lord is his Shepherd, — Idem in Isa. liii. 11. — And Disput. 10. De fide Juslificante, § 6- Salvificam Mam S( justificantem fidem dicitnus, &c. That is, we call that a saving and justifying faith, which is a certain knowledge of the divine revelation ; a firm assent begot in our minds by the Holy Ghost, through the word of the gospel, to all things which God has revealed to us in his word ; but especially to these saving promises in Christ, whereby every believer, resting on God by an assured confidence, is firmly persuaded, that forgiveness of sins is promised, not only to believers in general, but also granted to him in particular ; and that everlasting righteous- ness, and eternal life thereby, is given to him by the mercy of God, for the merits of Jesus Christ alone. — And Colleg. Controversial Disput. 33. De fide justificante, § 2, 3. Fides justificans non solum est in intellectu, &c. That is, justifying faith is not only in the understanding, but also in the will ; because it is a complex thing (ens agregatum) and includes in it a confidence or assurance of the good-will of God towards us, through Christ ; and yet we acknowledge an assent in the understanding must go before this confidence : and therefore, when we say, the mercy of God in Christ is the special object of STATED AND ILLUSTRATED. 257 faith, we do not exclude its common object ; for although faith which justifies, gives assent to every word of God, yet faith, as it justifies, embraces the special mercy of God ; yea, it makes that mercy special, by applying it to itself. Heideggerus, Medull. Theol. lib. 2. Ioc. 21. § 48. Wallaei Opera, torn. 1. defide, pag. 414, 415. Polani Syntag. lib. 9. cap. 6. pag. 581. Perkin's Sermon on the Mount, Matth. vii. 21. pag. 515. quarto. Armilla Aurea, fol. 112. Gomarus, Citante Hornbekio, Instit. Theol. p. 377. Professores Leidenses, Synop. Pur. Theol. Disput. 31. The9. vi. Rollocus in Romanos, cap. 8. defide, p. 164 — 166. De Vocatione, cap. 31. p. 244—250. Pemble Vindi, Gratiae, p. 258. quarto. Willet's Synop. Papis. Controv. 19. par. 3. quest. 1, 2. Gouge on Heb. x. 22. Robert's Believer's Evidences, p. 23—25. Medulla Bibl. p. 441, 581, 583. Burgess on John xvii. Serm. 109, 110. p. 551, 553. Owen's Principles of the Doctrine of Christ, p. 41, 42. John Forbes on Justification, p. 137, 144, 147, 149, 150, 1G0. Mr James Melvil's Catechism, in his Propine of a Pastor to his People, p. 44. Quest. What is thy faith ? Answ. My sure belief that God both may and will save me in the blood of Jesus Christ, because he is almighty, and has promised so to do. Mr John Adamson, Principal of the College of Edinburgh, his Stoicheiosis Eloquiorum Dei, printed cum gratia et privilegio anno 1627. Quid est fides, &c. ? That is, What is faith ? Answ. It is a true and certain knowledge of God in Christ, with an assurance of getting salvation by him. Quest. But what is it to believe in God ? Answ. It is not only to know him in such manner as he has revealed himself in his word, and to acknowledge him as such, but also with confidence or assurance to rely upon him. Quest. Wherewith is this your confident reliance upon God supported ? Answ. My assurance is support- ed by his fatherly affection and omnipotent power, whereby he both will and can bestow all good things upon me, and turn away all evil things from me ; or else turn them all to my good and advantage. — Addenda, de particulars fiducia. Quest. Credisne beneficia hcec, &c. That is, Do you not believe that these benefits whereof we have spoken, belong particularly to yourself ? Answ. Yes : by the grace of God I believe so, and I pray God that he would gracious- ly help my unbelief. Quest. What way are you persuaded that these things do particularly belong to you ? Answ. By the gospel I know that these things belong to all believers ; and since I know myself to believe, as I profess in my creed, why should I doubt that all these benefits do also belong to me in par- ticular ? Quest. But do you think that it is of yourself that you believe these things ? Answ. Not at all : but it is from the Holy Ghost, who is therefore called the Spirit of faith, the Spirit of promise, the seal and witness of God dwelling in us, and the earnest or pledge of our inheritance, &c. Vide Craig's Catechism, and the style of the national covenant composed by him, evidently bearing the persuasion of faith, now in question. 258 GOSPEL TRUTH Dod and Cleaver's Catechism, annexed to their exposition on the commands. Quest. What is faith ? Answ. A persuasion of the favour of God toward me in Jesus Christ. Elnathan Par. Grounds of Divinity, pag. 59. Quest. Tell me what is faith ? Answ. Faith is the gift of God, wrought by his Holy Spirit in the hearts of the elect, by the ministry of the word ordinarily, whereby they take knowledge of the doctrine of salvation, are persuaded it is true, and that itbelongeth to them in particular, and wholly rely thereon. Explic. As all other good gifts, so faith is of God : in which we are to consider three things ; first, knowledge ; secondly, consent ; thirdly, confidence ; which three are requisite to this justi- fying faith. The first may be without the second, the first and second without the third ; but the third cannot be without the first and second. A man may know that which he believes not to be true ; and a man may believe a tiling to be true, which yet he may be persuaded belongs not to himself, and there- lore relies not upon it. Divers wicked men know many things in the scrip- tures, which they (like wretches) believe not to be true ; and many believe that to be true, which they make not their own by application ; even as many hypocrites, and the devils themselves; for they go thus far: but God's chil- dren go further : they know the promise, believe it to be true, and upon good grounds are persuaded it belongs to themselves, from whence comes confidence. If the devils could do this, or if Judas could have done this, they might be saved. There are then to be observed three kinds of faith, first, historical, to know and acknowledge the truth of the Bible : secondly, temporary, when there is also a persuasion (but not grounded) that the promise belongs to us : the third, true justifying faith, when unto our knowledge is joined acknowledgment, and to this good and warrantable persuasion, from whence comes confidence. And this last kind of faith hath three properties ; first, it is certain, yet there may be and are doubts, as with the man in the gospel, " Lord, I believe; help thou my unbelief:" but doubt cometh from the flesh, certainly from faith, which in the end overcometh. Secondly, it continueth, yet it may be eclipsed, as it were raked up in the ashes, and wonderfully shaken, but not totally and finally extinguished and lost ; thirdly, it is lively and working, inwardly and outwardly : inwardly by raising and confirming in our hearts peace, joy, hope, which maketh not ashamed, &c. ; outwardly, by the fruits of obedience in our lives. Confess. Helvetica, cap. xiv. Be Panit. # Conver. Hominis, cap. xvi. Be fide Sf bonis operibus. Confess. Belgica, article 22. Cateches. Palatin. quest. 21. Catech. Belgica, quest. 21, 60. Homilies of the Church of England. Sermon of Faith, 1st part. p. 2, 3. Sermon of the Passion, p. 189. of the Sacrament, page 200. Articles of Ireland, artic. 37. Lambeth Articles, artic. 6. Catechism of the Reformed Church of France. Bimanche 18. M. Fuuque nous avatis le fondement sur sequel la soi est appuyce, &c. That is, Minister, Since we have the foundation upon which the faith is grounded, can we rightly from thence conclude, what the true faith is ? Child, Yes : namely, certain and steady knowledge of the love of God towards us, ao- STATED AND ILLUSTRATED. 259 cording as by his gospel he declares himself to be our Father aud Saviour, by the means of Jesus Christ. — And, Dimanche 1 1, Comment. Cognoissons nous cela? That is, Minister. How know we these things ? Child. By his word, where he declares to us his mercy in Jesus Christ, and assures us of his love towards us. Authorities on the tenth Query. Traill's Steadfast Adherence, p. 154. The exhortation is (and it is an ex- hortation to every one of you, whether you be believers or unbelievers,) answer the faithfulness of God in the promise of salvation by Christ in the gospel, answer it by faith,— this is what our Lord charges his apostles with : Go, saith he, and preach the gospel to every creature ; and as the apostle, Which wa3 preached to every creature which is under heaven, Col. i. 23. That is, every man and woman that lives in this world, preach the gospel to them. What gospel ? Tell them, that there is life and salvation for them in Jesus Christ j if they will believe it, well and good, and if not they shall be damned, Mark xvi. 15. — Ibid. p. 160. You are to believe, that there is no impediment or hinderance, neither on God's part nor thine, to hinder thee from partaking of Christ, if thou be willing ; this is a part of that faith that answers the faithfulness of God in the promise of the gospel, and which a poor creature should believe firmly, that there is no impediment on God's part, nor on my part, to hinder my partaking of Christ, according to God's offer, if I accept of him ; the impediment on our part is sin ; the impediments on God's part are the law and justice : the Lord hath declared these shall not stand : the law and justice stand in no man's way to hinder him from partaking of Christ, if he will accept thereof ; neither shall sin hinder him ; for the offer is made to all men as sinners, whatsoever they have been, and whatsoever they are ; but none will accept it but enlightened sinners.— Ibid. p. 364. As really as the brazen serpent was erected upon the pole, that the stung Israelites might look and live, so truly is Christ Jesus held forth in the gospel, that every man that has a mind to salvation, may look to him and get it. All men that live where the gospel is preached, have alike right to believe on Christ Jesus. No man has a right in Christ till he is a believer ; there are secret purposes and thoughts in God's heart, where to apply his grace ; but in the public dispensa- tions of it, all men are alike afar off, and all have alike equal right to believe ; there is not a poor creature upon the face of the earth, that lives where the gospel is preached, but he has as much right to believe on Christ for the salva- tion of his soul, as Saul had when he went to Damascus : indeed an actual right follows faith. Authorities on the eleventh Query. Cross's .Sermons on Rom. iii. 27. Manton on James ii. Rutherford on the Covenant. And almost all Protestant Divines on Rom. iii. 27. 260 ' GOSPEL TRUTH Authorities on the twelfth Query. Owen on Hebr. iv. 1. For (says he of the fear of hell, with respect to be- lievers) (1) This is contrary to the end of all other ordinances of God, which are appointed to enlighten, strengthen, and comfort the souls of believers, to bring thera to constant, solid, abiding peace and consolation. (2) This fear is no effect or fruit of that Spirit of life and holiness, which is the author of all our duties, and all acceptable obedience unto God. This fear of hell, that is, as that punishment lies in the curse of the law, neither is nor can be the fruit of that Spirit given and dispensed in and by the gospel : for where the Spirit of the Lord is, there is liberty. (3) This kind of fear is not useful unto the confessed end of God's threateniugs, viz. To excite and encourage men unto diligence and watchfulness : for its proper effect is, to drive them, in whom it is, from God. Again, this fear is directly opposite to the life of faith, being indeed that bondage, for fear of death, which the Lord Christ died to deliver be- lievers from; this is that fear which perfect love casteth out. — But a watchful, careful fear, as to the use of means, the consideration of the threatenings of God, and the instances of his severity against sinners, ought to beget in us : that is, they should beget in us a serious consideration of the due debt of sin, of the greatness, terror, and majesty of God ; a conviction and acknowledg- ment, that in the justice and righteousness of God, the punishment threatened might befall us ; an abhorrency of sin, as on other reasons, so on the account of its end and tendency ; a sedulous watchfulness against sin, by a diligent use of means appointed for that purpose ; and a constant watchfulness against all carnal confidence and security. — Idem on Perseverance, chap. x. 5 7. 14. chap, xii. § 59, 61, 64. chap. xv. § 6. Rutherford on the Covenant, p. 218. Quest. 2. How can the fear of falling away, and the faith of perseverance, absolutely promised and absolutely given, consist together ? Answ. The law-fear of falling away, and the gospel-faith of persevering, are not consistent : the fear-legal of the least sin, is a fear of hell and of eternal wrath to be irrecoverably inflicted; but because the person is nnder grace, the believer cannot fear this fear, except the law-fear be letteu nut against him as a tentation ; but it is not his obliged duty so to fear. 2. The law-fear upon a believer is conditional, and not absolute, as he fears hell and falling away, jure, as his deserving, if God should enter into judgment with him, and if he were not in Christ: but he is obliged to a gospel-faith, which lays hold on Christ, righteousness, and deliverance from condemnation ; and if Christ and interest in him be hid from him, and nothing on but law-fear, that is a trial, not a duty of law-fear. — On the margin,— So the faith of Joseph and Mary, that Christ their Son shall be great, shall sit in the throne of David his Father, and shall reign over the house of David for ever, Luke i. 81, 32. did well consist with that holy and obediential fear of fleeing into Fgypt, for fear that Herod should murder that hopeful young king in his cradle, Matth. iii. — And p. 362. And O what riches of grace and mercy, and plenteous re- demption hath he manifested to us ? and therefore the more grace he shows to us, the more freely and sonly should we serve him, with less hiredness and servile disposition. If we could love God and Christ with a heart abstracted from Heaven's hire, at least the pleasure of it, (for pleasure makes not auy conform to God, but holiness doth) and the heart not legally fearing the burn- STATED AND ILLUSTRATED. 261 ing torment of hell, it were good : ft* since Christ hath freed us from the law- wrath, he takes it not well that we dare approach too near to the mount burn- ing: with fire : nor does Christ allow our affections of fear, and sorrow, and sadness, to act upon feared everlasting wrath (we being justified by faith) any other way than in a gospel consideration, being castdown for our law-deserving, but so as we highly value our ransom payer, and serve him with godly fear, &\ct$-;c& ; which word, Heb. xiu 28. must note a difference between the fear, and trembling, and terror upon devils for the torment of hell, Matth. viii. 29. Jam. ii. 19. And the iI>m2uu., the godly fear of believers, Heb. xii. 28. which is also given to Christ, Heb. v. 7. in whom there was no fear of hell torment ; and therefore the fear of Him that can cast both soul and body into hell (though it be another word, Matth. x. 2S.) which Christ commands, cannot be a servile fear- legal for hell, such as is in devils and men; but a godly fear, such as is consistent with the faith of deliveranee from the wrath to come : for Christ, Matth. x. 28. commands that fear : Fear (saith he) to deny Christ before men : why ? fear him who can cast soul and body in- to hell : and immediately, ver. 31. Fear not, therefore, the same word that is ver. 28. then he must forbid a fear opposite to servile fear, and which stand3 with the faith of sons, who are to believe the care of a father, which is more toward his children than toward sparrows, ver, 29, 30. And that the word noteth a godly fear, which is Heb. xii. beside other Greek authors. See Heb. v. 7 ; Luke ii. 25 ; Acts ii. 5 ; Acts viii. 2 j Acts xxiii. 10 ; and Heb. xi. 7. Noah moved with fear, il><.a.^yfiu$ , built an ark : sure the fear of everlasting torment in hell, moved not Noah to buiid the ark, for by faith which is saving he builded it, ver. 7. PROTEST Messrs BOSTON, HOG, WILSON, &c. Edinburgh, May 21, 1722. The General Assembly, 1720, having by their fifth act, enti- tled, Act concerning a book, entitled, the Marrow of Modern Divinity, through an oversight, as we conceive, injured se- veral precious gospel-truths, and in their eighth act, entitled, Act/or preaching Catechetical Doctrine, with directions therein, 262 GOSPEL TRUTH proposed two heads of doctrine in such manner of expres- sion, as in the situation of affairs caused by the said fifth act, was stumbling to us ; we found ourselves obliged, for the regard we owe to the honour of God, and to his precious truths, and for the exoneration of our own consciences, to give in unto the late Assembly's Committee of Bills, a Re- presentation and Petition to that Assembly against the said fifth act, and some things stumbling to us in the eighth act y © o » aforesaid, therein intimating, that there were several other grievances, important in themselves, and weighty to us, the which nevertheless, for brevity's sake, and the uncommon weight of the matter aforesaid, we were constrained to omit the representing of at that time : The which Representation and Petition, being transmitted by the Committee above- mentioned to the late General Assembly, they did refer the affair to their Commission, to prepare and ripen it for this Assembly ; and forasmuch as we did, in a regular and orderly way, give in our Representation and Petition aforesaid, and having attended the several meetings of the Commission since last Assembly, and, contrary to our inclinations, answered the queries, tending to widen the differences, and put to us by them even after they had passed an overture, and therein made determinations upon the several heads of our Representation ; we have, in the same orderly manner, prosecuted our said Representation and Petition before the Reverend Commission, and this Venerable Assembly ; and that, instead of obtaining redress, after the affair has been so long under deliberation, by the sentence of the General Assembly intimated to us, our Representation and Petition for repealing of the said fifth act of Assembly, 1720, is refus- ed, and the said act is confirmed, and no sufficient remedy provided for removing the offence given by the eighth act aforesaid, which gives us too much ground to think, that our moving in this manner for the redress of our other grievances will be in vain. Therefore we do, for the truth's sake, and our own necessary vindication, declare and profess, before this Venerable Assembly, that we adhere to our standards STATED AND ILLUSTRATED. 263 of doctrine in this church, to the Confession of Faith ratified in Parliament, anno 15G0, and the National Covenant, or Confession of Faith, both of which we conceive we are bound to, by the superadded tie of the Solemn League and Cove- nant, as also, to the Westminster Confession, with the Larger and Shorter Catechisms, and that we are willing to subscribe the three Confessions aforesaid, as the confessions of our faith, and particularly the Westminster Confession, as it was received by this Church, anno 1647, and further, for other reasons contained in our Representation, and answers to the Commission's queries, both which we adhere unto, and for other reasons to be added, if need be, we do protest, That we look upon the said fifth act of Assembly, 1720, as contrary to the word of God, and to the aforesaid standards of doctrine and covenants, and on what we have complained of in the foresaid eighth act, as of dangerous consequence thereto, and that therefore we dare not any manner of way, no, not by silence, consent unto, or approve of them, nor the acts of the Assembly relative thereunto ; and that it shall be lawful for us, agreeable to the word of God, and the stan- dards of doctrine aforesaid, in this Church, to profess, preach, and still bear testimony unto, the truths condemned, or otherwise injured by the said acts of Assembly, notwith- standing of the said acts, or whatsoever shall follow thereupon : Upon all which we take instruments, and crave extract.* * Mr R. Erskioe observes of the above protestation : " It was drawn up and signed with our hands before we were called iuto the court, after we un- derstood, that instead of repealing the act 1720, they were confirming it : and though it is said in the protestation, the sentence of the General Assembly- was intimate to us before we entered that protestation, yet that sentence was not so fully notified to us, as afterward it appeared when enlarged in print, with the solemuity and severity of the censures and warnings relating to that book and us, as contained in that act j otherwise it is like it had been more un- easy to us at that time ; but the moderator, in delivering the mind of the court, was more mild and moderate in hi3 speech to us, than to give us any occasion to think the act would appear in such a harsh and rigorous form ; yet, knowing that no explication could solve the condemnation of truth, and that the fifth act, ITiO, was not repealed, but Cunfirmed, and that no remedy 20 I GOSPEL TRUTH Subscribed by Mr James Hog, Minister of the Gospel at Carnock. Thomas Boston, Ettrick. John Williamson, Inveresk. James Kid, Queensf'erry. Gabriel Wilson, Maxton. Ebenezer Erskine, Portmoak. Ralph Erskine, ) James Wardlaw ,$ Dunfermline. Henry Davidson, Galashiels. James Bathgate, Orwell. William Hunter, ..... Lilliesleaf. EXTRACTS FROM THE ACT OF THE ASSOCIATE PRESBYTERY, CONCERNING THE DOCTRINE OF GRACE. The Associate Presbytery were known friends to the doc- trines of grace ; some of them were original Representee. They had done much in their Testimonies for the vindication of divine truth ; they thought still something further was necessary. The doctrine of grace had been deeply wounded by the Assembly in the years 1717, 1720, and 1722, in con- sequence of which, legal doctrine was extending its devasta- tions like a torrent ; they therefore, in 1 742, made an ex- cellent act on purpose, defending and illustrating the doctrines condemned ; they say they are urged to this, as the Assem- blies, 1720 and 1722, adduce our Confession of Faith and sufficient was provided against the injury done to truth by the eighth act, we openly protested in the foresaid manner "—Appendix to Faith no Fancy. STATED AND ILLUSTRATED. 265 Catechisms, in support of several erroneous propositions contained in the acts of this Assembly relative to the Mar- row, whereby a blot and stain is cast upon these excellent standards, and many have been poisoned with the legal doctrine contained in the said acts, and propagated through the pulpits of Scotland, under the mask and covert of being agreeable to the word of God, and the foresaid standards. In this act they illustrate and vindicate the free access which sinners have to Christ, without waiting for any supposed good qualifications, to recommend them to his favour, the nature of appropriating faith, &c. As these precious truths have been calumniated as encouraging licentiousness, they are copiously vindicated from this charge. The obligation of believers to obey the law as a rule of life, together with the proper ends, motives, and means of obedience, are plainly and particularly stated, &c. This act, drawn up by Mr Ebenezer Erskine and Mr Alexander Moncrief, contains ?n able exposition and defence of the doctrine of scripture, on the above points ; it has been several times printed, and is well abridged and improved by Mr Gib in his " Present Truth," which well deserves to be printed by itself. INTRODUCTION. Opposition to the revelation of the grace of God is inter- woven with the corrupt nature of man : There is nothing wherein the universal depravation of human nature more evidently appears, than in despising and rejecting the grace of God, which bringeth salvation to all men; for, by the plan of salvation, as it is laid out and extended in the holy scriptures, the greatest revenue of glory redounds to God, and therefore it is the greatest evidence of enmity in the sinner, to slight the manifold wisdom and unspeakable love of God that shine therein. It would seem strange to one who knew nothing of the corruption of the human nature, that any should refuse the choicest blessings for this reason, that they are freely given, and because it is the will of God, z 206 GOSPEL TRUTH they be freely received by those who are wretched, poor, miserable, blind, and naked ; yet so it is, that sinners, in these deplorable circumstances, have in all ages manifested the warmest opposition to the free grace of God through Jesus Christ, wherever it has been revealed to them : and this has been the spring of all the degeneracy and apos- tasy of the Church, both under the Old and New Testa- ments. Proposition of the Presbytery of Auchterarder. The following proposition is declared unsound and de- testable by the Assembly 1717, viz. That it is not sound and orthodox to teach, that we must forsake sin, in order to our coming to Christ, and instating us in covenant with God. Then, according to that act, it would be sound to teach, that a sinner must forsake his sin, in order to his coming to Christ ; or, which is the same thing, that it is a man's duty to forsake his sin in order to his coming to Christ. But this is evidently contrary to scripture ; for, 1. Although it is the unquestionable duty of the creature to forsake and abandon whatever is forbidden by the law of his Creator, yet since life and immortality are brought to light by the gospel, the law binds to that order and connection of duties, which is laid out in the word of grace ; and it is plain that the first and leading duty required in the law, upon the re- velation of the grace of God in the promise of the gospel, is, to believe that report, for " without faith it is impossible to please God," Heb. ii. 6. " He that believeth on the Son, hath everlasting life ; he that believeth not on the Son, shall not see life, for the wrath of God abideth on him," John iii. 35. Hence it follows, that according to scripture, every act of the soul, as performed by a person before saving faith or coming to Christ, is sin, and therefore cannot be a forsak- ing of sin. 2. As the above act of Assembly is contrary to the scripture order and connection of duties, so likewise it is contrary to that order of gracious operation held forth STATED AND ILLUSTRATED. 267 in scripture for our forsaking of sin, (being a branch of true repentance, importing- purification of heart, and the exercise of love, which is the fulfilling of the law,) is in scripture expressly declared to be a fruit of faith, which faith is the soul's coming to Christ ; and consequently to maintain that >ve must forsake sin, in order to our coming to Christ, is as much as to say, we must have repentance, purity of heart, and love, in order to our believing in Christ ; whereas, on the contrary, the Lord hath declared in his word, that faith worketh by love, that he purifies the hearts of his people by faith ; and has promised, they shall look upon him whom they have pierced, and mourn for him. According to the Assembly's doctrine, our forsaking of sin, which is the re- moval of the soul's disease, must be at least commenced or begun in order to our coming to him who is the Physician ; and that we must repent of our sin, in order to our coming to him, who is exalted to give repentance, as well as for- giveness of sin ; whereas the Spirit of God in scripture hath declared, that God, having raised up his Son Jesus, hath sent him to bless us in turning every one of us from our iniqui- ties, and that sinners are invited and called to look and come to Christ for salvation both from sin and wrath, and this without regard unto any previous qualifications in them. This coming is indeed inconsistent with a resolution to go on in sin, yet it is plain no sinner can wash himself before he come to the fountain opened for sin and uncleanness ; where- as the Assembly have inverted this order, and have said upon the matter, that we must be holy, or so and so qualified, in order to our coming to Christ, or having a vital union with him, which is the very soul of Xeonomian and Arminian doctrine. According to scripture, all gracious actings of the soul, (whereof the forsaking of sin is an eminent one), flow from that virtue and influence which is derived from Christ, who is the true vine, and that in a way of faith's union with him, since without him, or separate from him, we can do nothing ; wherefore the Presbyterv acknowledge, assert, and z 2 268 GOSPEL. TRUTH declare, — That it is the duty of all, upon the revelation of Christ in the gospel, without looking- for any previous quali- fications in themselves, instantly to believe on him for sal- vation both from sin and wrath, and that in so doing only, they will be made, in a gospel manner, to mourn for sin, forsake it, live unto righteousness ; so that it is not possible for any man of himself to forsake his sins ; nor is it consis- tent with the divine method of grace held forth in the gospel, that a sinner should receive strength and grace to forsake his sins, or actually to exercise gospel-repentance, until he is determined and enabled, by the power of the Spirit of faith, to look or come to Christ, the Prince and Saviour, exalted to give repentance and forgiveness of sin.* Of the Ajipropriating Persuasion in Faith. That j ustifying faith has in it an appropriating persuasion, or a man's being persuaded that Christ is granted to him in particular in the gospel-offer, and that the soul upon this receives him home to himself in particular, is evident from the following reasons. 1. When a man's conscience is truly convinced and awakened by the Spirit of God, as a spirit of conviction, the man then sees himself in particular bound under the curse ; the law accusing him and condemning him • With pleasure the Collector of these papers sees the same sentiments in the Christian Instructor, No. 65. " Evangelical Clergymen firmly believe, that Christ is the only Saviour from the guilt and dominion of sin : that it is throngh the renewing influences of his Spirit alone, that mankind will either be inclin- ed or enabled to perform duty ; that any obedience they may give, while un- connected with Christ, and unrenewed by his Spirit, will be partial, unsteady, and so extremely defective, as to prove altogether unacceptable in the sight of God. Instead, therefore, of making it their principal primary object to exhort them to forsake sin, and to perform duty, they are labouring to bring them to Christ, and to have them united to him by a living faith. To act otherwise, they consider as no wiser than to rear a building without a foundation, or to make a tree grow and produce fruit which is not yet planted in the ground. They know that the faith which has personal recourse to Christ as the only Saviour, will purify the heart, overcome the world, work by love, and be pro- ductive of all the fruits of righteousness : and that nothing else will do so. STATED AND ILLUSTRATED. 269 in particular, saying thou hast sinned, and therefore thou art cursed ; for " cursed is every one that continueth not in all things that are written in the book of the law, to do them," Gal. iii. 10 : and therefore faith, whereby the blood of Christ is apprehended and improven for cleansing the conscience from guilt, and loosing that bond of the curse, must appro- priate and apply Christ, as made a curse for the sinner in particular, to deliver him from the curse of the law, other- wise the gospel revelation and offer of Christ could not be found suitable to the man's particular case ; neither would the free gift be found to be as full unto justification, as the offence, through the law, was unto condemnation ; which were contrary to Gal. iii. 13. " Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written, Cursed is every one that hangeth on a tree ;" also see Rom. v. 18, 21. And here it may be observed, that as a man, having only a general faith of the law as condemning sinners in general, will easily rest in a general faith of the gospel, or of Christ's willingness and ability to save sinners, or to save them that come to him, so one brought, by divine convincing power, to a special faith of the law, as what is especially directed against him for his condemnation, such a person cannot be satisfied, nor will it absolve him, or he be purged from guilt, till he has got the special faith of the gospel, or of the mercy of God in Christ, as reaching to him in particular, or be made to believe in particular for himself, that Christ is his, viz. in offer and grant, and that he shall have life and salvation by him. 2. A man being persuaded that Christ is his, (granted to him as his own in the offer,) is necessary to answer the call of God in the offer of the gospel. Now, salvation is offered to every one in particular, that hears these glad tidings, Acts ii. 39. "The promise is unto you j" and therefore it is cer- tain, that faith, which is the answer of the soul to the call of God in the gospel, must lay hold on salvation for the per- son in particular. For suppose that the offer of the gospel z 3 270 GOSPEL TRUTH be to all in general, yet if a man is not influenced by the Holy Spirit, to appropriate to himself the common salvation, or what did lie before in common in the gospel-offer, he can- not be said to receive or close with Christ as offered there- in j wherefore, by denying- this appropriating persuasion to be in the nature of faith, we fly in the face of the scriptures of truth, Acts iii. 26. " Unto you first, God having raised up his Sou Jesus Christ, sent him to bless you, in turning every one of you from his iniquities." Isa. xlv. 22. " Look unto me, and be ye saved, all ye ends of the earth." Which scriptures, and many others that might be quoted to this purpose, plainly require an appropriating act of faith from every one, without which there can be no answer to the testimony of God therein revealed. Doth the testimony of God run out in such terms ? " Unto you is the word of this salvation sent. The promise is to you. Whosoever will, let him take of the water," &c. Then the act of faith cor- responding to such a testimony, must clearly be an appro- priating persuasion : " Surely," shall one say, " in the Lord have I righteousness." And this no way contradicts what is frequently found in the sad experience of the believer, who may want the comfort of his faith for a long time, and have sad mixtures of darkness and unbelief attending its exercise, so as to doubt of the reality of it, or that it is of a right kind, for still doubting can no more be said to be in the nature of faith, because it takes place in the believer by reason of prevailing unbelief and indwelling sin, than dark- ness can be said to fce in the nature of the sun, because he is sometimes eclipsed ; for faith and doubting are in their own natures opposite ; and therefore, though a true believer is not at all times assured of his being presently in a state of grace, and capable thence to draw the conclusion, that he shall be saved, but may wait long till he obtain this assu- rance, according to our confession and catechisms, yet this says nothing against that man's being persuaded that Christ is his, according as Christ is held out and made over in the STATED AND ILLUSTRATED. 271 promise unto him. From all it is evident, that the faith of the operation of God, must answer and correspond to the testimony and record of God, which is the foundation of it, so that when he says, " I am the Lord thy God," it is our duty to say, This God is our God for ever and ever; or, which is the same thing-, to be persuaded that Christ is ours, and God our God in him. This is farther evident, if it is considered, 3. What is the Lord's name revealed to us; we cannot but deny his name without this appropriating- persuasion, that he is ours, for his name is Jehovah our righteousness, the light of the Gentiles. Thus he speaks to the whole visible church, " I am the Lord your God ;" yea, his name is salva- tion to the ends of the earth ; and as he commands to pro- claim his name, and preach this gospel to every creature : so the answer of faith, which corresponds to this testimony and record of God, as the foundation of it, must be, He is Jehovah my righteousness, my light, my salvation, the Lord my God ; otherwise we refuse to own him by that name. 4. The command of God does farther evince this truth, that it is the indispensable duty of every hearer of the gospel thus to be- lieve in the Lord Jesus Christ. For in the preface to the ten commandments, God makes over himself to sinners as their God and Redeemer; and as all the commandments are directed to every one in particular, so the first command- ment, " Thou shalt have no other gods before me," requires every one to know and acknowledge the Lord to be his God and Redeemer. 5. The appropriating act of faith is further illustrated from the covenant relation between Christ and the whole visible church, which in scripture is commonly set forth under the similitude of a marriage-relation between husband and wife, Isa. liv. 1. "More are the children of thfe desolate, than the children of the married wife," where the church of the Jews is said to be married to the Lord ; and hence, apostasy from his worship, doctrine, and laws, to which they are bound by covenant, is called adultery and 272 GOSPEL TRUTH whoredom, Ezek. xvi. Hos. i. and in many other places. Thus we find, when the Lord would reclaim a backsliding church from her defections and apostasies, he is pleased, in a way of sovereign grace, to urge them thereunto, from the consideration of this marriage relation betwixt him and them, as Jer. iii. 1. " Though thou hast played the harlot with many lovers, yet return again unto me ;" and ver. 14. " Turn, O backsliding children! saith the Lord, for I am married unto you." Now, the answer of faith which the Lord challenges, is, ver. 4. " Wilt thou not from this time cry un- to me, My Father, thou art the guide of my youth ?" And when he promises to make his grace sufficient for them for this end, it is in terms of appropriation, ver. 19. " And I said, Thou shalt call me my Father, and shalt not turn away from me." And so, when they actually turn to the Lord, they take up their relation to him by covenant, as the leading motive of their return, by faith saying, as in ver. 22. " Be- hold we come unto thee, for thou art the Lord our God." Indeed, this appropriation of faith just corresponds with the promise or grant of grace made to the visible church, as the echo is to the voice, Zech. xiii. 9. "I will say, it is my people, and they shall say, the Lord is my God;" and in this way the soul is betrothed to him for ever in righteous- ness, in judgment, in loving-kindness, and in mercies. The Connection between God's Covenant of Grace and our Covenant of Duties, and the Influence the one has upon the other. The covenant of grace which is made with, and stands fast in Christ our glorious head, lays us under much fur- ther obligation to duty and service, than the covenant of works, even while it stood in the first Adam. We are more constrained to obedience under the former, than ever Adam in a state of innocency was under the latter ; and our obli- gation to vow and pay our vows, to covenant and perform, STATED AND ILLUSTRATED. 273 or keep our covenants of duty and service to God in Christ, is yet more strengthened and furthered by our being under a fuller and clearer dispensation of the covenant of grace, than what these had who lived under the Old Testament, or the dark legal dispensation of this covenant of grace. How the obligation is strengthened, and what influence the covenant of grace hath upon our covenants of duty, service, and obedi- ence, may appear in the following respects. 1. In respect of life, which Christ came to give, and to give more abundantly, John x. 10. Our life being in the second Adam, secured or hid with Christ in God ; the more of this is communicated to us, the more are we in case for lively service, and bound to devote the life that comes to us by the death and life of Christ, unto the obedience of him who died for us ; that we who live, should not henceforth live unto ourselves, but unto him who died for us, and rose again, 2 Cor. v. 15. 2. In respect of light, which shines more brightly in the gospel. The light of the knowledge of the glory of God in the face of Jesus Christ, given there, to inform the mind, trans- form the heart, and reform the life, 2 Cor. iii. 18. obliges us to walk as children of light, Eph. v. 8. The more we see in gospel light, how Christ hath saved us by fulfilling the law perfectly for us as a covenant of works, the more we are constrained to glorify him by our conformity to the Jaw as a rule of duty and obedience, Gal. ii. 19, 20. Rom. vii. 4. 3. In respect of liberty : spiritual liberty, as well as spi- ritual life and light, is greater and more glorious, by the more plentiful effusion of the Spirit in the gospel-dispensation of the covenant of grace, than what we could have had either by the old covenant of works, or the old legal dispensation of the new covenant, 2 Cor. iii. 7, 9, 10, 11, 17. If the Son make us free, then are we free indeed, John viii. 27. This is a freedom that looses us from sin, and binds us to duty, Rom. vi. 17, 18. Psal. cxvi. 16. 4. In respect of love and gratitude, to which nothing leads 274 GOSPEL TRUTH us so much, as the display of the grace and love of God to us in the new covenant. This love kills our enmity and be- gets love, so that the love of Christ constrains us to his ser- vice, 2 Cor. v. 14; being drawn powerfully with bands of love, we run cheerfully the way of his commandments. 5. In respect of joy, which the knowledge of the joyful sound of the gospel brings in more plentifully, even joy un- speakable and full of glory. This joy of the Lord is our strength, encouraging us to walk in the light of his counte- nance, Psal. lxxxix. 15, 16, 17. and joyfully to devote our- selves and our service to him. 6. In respect of hope : for as the gospel opens the door of faith, that we may enter in to Christ, and close with him for sanctification as well as righteousness, and so be in case for the duties of holiness outwardly, having the heart purified by faith, to the exercise of grace inwardly ; so the gospel opens the door of hope, even the hope of heaven, and eter- nal life, at the end of our course of gospel-obedience. By the gospel of Christ, of his death and resurrection, we arc begotten to a lively hope of being like him, by seeing him as he is ; " and every man that hath this hope in him puri- fieth himself, even as he is pure," 1 John iii. 2, 3. 7. In respect of power, or divine virtue and efficacy, whereof especially the gospel-dispensation of the new cove- nant is the channel. It is said to be " the power of God un- to salvation, to every one that believeth : — for therein is the righteousness of God revealed from faith to faith," Rom. i. 16, 17. Thus, as it is the revelation of grace reigning through the righteousness of Christ unto eternal life, it is the organ of the power of God unto our salvation ; and so it has not only a moral argumentative influence upon holiness, but also a physical and powerful operative influence drawing us with the bands of love unto his service, and pulling down the strong-holds of sin, which stand in opposition thereunto, 2 Cor. x. 4, 5. 8. In respect of the promise of the covenant of grace, as it is STATED AND ILLUSTRATED. 275 a covenant promising- all grace, both habitual and actual, Ezek. xxx vi. 25, 26, 27. Grace for performing every duty required in the precept of the law, as given forth to us in the promise of the gospel : and, as we cannot set about vowing or resolving to perform any duty commanded in the law, without the grace promised in the gospel ; so the grace here promised, is to be apprehended and depended upon by faith, as the great encour- agement to vow and resolve upon obedience, saying with David, Psal. cxix. 106. "I have sworn, and I will perform it, that I will keep thy righteous judgments." As we have here the promise of the Spirit in the plentiful effusion thereof, to make us fruitful in holiness, Isa. xliv. 3, 5. the promise of strength to walk and run in the way of the Lord, Isa. xl. 29, 31. the promise of recovery, in case of failures and de- cays, Hos. xiv. 7. the promise of perseverance to the end, in a course of gospel-obedience, Jer. xxxii. 40. 1 Pet. i. 5.; so, having these and the like promises, that by these we may be partakers of the divine nature, we are encouraged to " cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God," 2 Cor. vii. 1. 9. In respect of the authority enjoining obedience upon us, and calling us to devote ourselves, and our service to him. Though this authority is originally the same that en- joined obedience upon man in the first covenant ; yet it ap- pears to us in the gospel-glass more amiable and lovely, by its being not the authority of an absolute God, but of God in Christ, reconciling the world to himself. While God is related to us as our God and Redeemer, we are laid under the strongest obligations to duty and obedience ; according to the import of the preface to the ten commandments, " That because God is the Lord, and our God and Redeem- er, therefore we are bound to keep all his command- ments." 10. In respect of the furniture we have in our new cove- nant Head, the Lord Jesus Christ. Having in him right- eousness for acceptance, and strength for assistance, in every 276 GOSPEL TRUTH duty, and particularly in solemn vowing of obedience to him, Isa. xliv. 3, 4, 5. the Spirit of all grace being above measure in our glorious Head, for our use and behoof ; we are called to be " strong in the grace that is in Christ Jesus," 2 Tim, ii. 1. to be "strong in the Lord, and in the power of his might," Eph. vi. 10. " by whose strengthening we can do all things," Phil. iv. 13. This furniture we have always in him as our new covenant Head, and always access to the benefit of it by faith, the proper language whereof is, " Sure- ly in the Lord have I righteousness and strength," Isa. xliv. 24 ; and as without this faith it is impossible to please God by any duty or service, so by this faith we are in case to please God, and serve him spiritually and acceptablj'. There is no comparison between the furniture we once had in the first Adam, and this furniture we have in Christ : which is no less than all the fulness of the Godhead dwell- ing in him, so as we also are complete in him, Col. ii. 9, 10. " And of his fulness have all we received, and grace for grace," John i. 16. according to his promise, "My grace is sufficient for thee ; for my strength is made perfect in weak- ness," 2 Cor. xii. 9. As therefore we are called to " work out our salvation with fear and trembling; for it is God which worketh in us both to will and to do of his good pleasure," Phil. ii. 12, 13. and to sanctify ourselves, because he is the Lord that sanctities us, Lev. xx. 7, 8; so, as for the great work of covenanting, to serve and obey him, we may with humble confidence set about it, in the faith of this new covenant furniture we have in Jesus Christ; saying, as it is in Psal. lxxvi. 16. "I will go on in the strength of the Lord God ; I will make mention of thy righteousness even of thine only." STATED AND ILLUSTRATED. 277 EXTRACTS FHOM THE WORKS OF THE MARROW DIVINES, WHEREIN THEY, AS INDIVIDUALS, ILLUSTRATE THE TRUTHS CONDEMNED BY THE ASSEMBLY. These good men, apprehending the leading truths of the gospel darkened by some acts of church judicatories, took occasion to defend them in their sermons and writings. In- deed, these precious truths were in them a burning fire, and they could not forbear, while at the same time they hardly make any reflections on church judicatories, who pursued them so keenly. They were convinced that the good old Protestant doctrine concerning justification by faith alone, the free access of sinners to Christ, and the nature of saving faith, was the same which had been taught by the pro- phets and apostles. They followed the views of Hamil- ton, Luther, Leighton, and Marshall, and have happily formed the judgment of many evangelical divines since, as Hervey, Romaine, Hall, &c. No human writings are absolutely faultless, but it may be safely asserted, that there are few equally entitled with the writings of Messrs Boston, Erskines, &c. to the commendation of having represented the doctrines of scripture so accurately, in their native sim- plicity, free from the mixture of legal opinions. Nor is the testimony which these writings have obtained, of their spi- ritual savour and usefulness to the souls of the Lord's people of all denominations, to be overlooked, but highly regarded : " My sheep," says Christ, " know my voice, and a stranger will they not follow." Of all those denominated the Marrow-men, none seem to have had a more clear and accurate view of the doctrines 2a 278 GOSPEL TRUTH of grace, than Mr Boston. Like the bulk of the Scottish ministers at that period, his views at first were dark ; but in the early part of his ministry, Luther on the Galatians, Beza's Confession of Faith, and especially the first part of the Marrow, were providentially brought to his hand, and were much blessed of God for his initiation in accurate views of the doctrine of grace. His own experience led him to wish for these views. Even in 1700 and 1702, he had care- fully considered the Marrow doctrines, and preached them at home, and at sacramental occasions. At this time he marks down his views of this doctrine more generally in the follow- ing words : " The plain gospel way, (so far as I understand,) is a soul being by the law brought to a sense of the absolute and indispensable need of Christ, (for till then a soul will never be content with the gospel way of salvation), hath an offer of Christ, and of the pardon of sin freely made over to it, without respect to any inherent qualification, and there- upon cordially takes both according to the offer, embraceth Christ and his pardoning grace, or consents to take Christ, by which he becomes his, whereby he is immediately justified and pardoned, without any more ado ; and hence natively flows true repentance, which being discerned by them, con- firms to them the pardon of sin more and more. — Miscellany Questions. EXTRACTS FROM THE WRITINGS OF MR BOSTON. 1. Christ the Saviour of the World by Office. He is the actual and eventual Saviour of the elect only, so he is called the Saviour of the body ; but he is the official Saviour, not of the elect only, but of the world of mankind indefinitely ; so in John iv. 24. he is called " the Saviour of STATED AND ILLUSTRATED. 279 the world." Agreeably to which, God in Christ is called the Saviour of all men, but with, an especially the Saviour of them that believe, 1 Tim. iv. 10. The matter lies here: Like as a prince, out of regard to his subjects' Avelfare, gives a commission to a qualified person to be physician to such a society, a regiment, or the like, and the prince's commission constitutes him physician of that society, so that though many of them should never employ him, but call other phy- sicians, yet still there is a relation betwixt him and them ; he is their physician by office; any of them all may come to him and be healed : so God, looking on the ruined world of mankind, has constituted and appointed Christ the Saviour of the world ; he has heaven's patent for this office, and wheresoever the gospel comes, this his patent is intimated. Hereby a relation is constituted between him and the world of mankind; he is their Saviour, and they the objects of his administration, so that any of them all may come to him without money or price, and be saved by him as their own Saviour, appointed them by the Father. That Christ is thus the Saviour of the world, appears if we consider, 1. Scripture testimony, which is plain in John iv. 24; he is expressly called so, and so do the believing Sa- maritans profess their faith in him, John iv. 42. " We have heard him ourselves, and know that this is indeed the Christ." You have the appointment of heaven thereanent, John iii. 16. " God so loved the world, that he gave his only- begotten Son, that whosoever believeth on him should not perish, but have everlasting life ;" even as the brazen ser- pent lifted up on the pole in the wilderness, was the ordi- nance of God for healing to the stung persons in the camp of Israel ; hence Christ's salvation is called the common sal- vation, Jude 3. a salvation which any mankind sinner may lay hold on. So the Saviour's birth is said to be glad tidings to all people, Luke ii. 10, 11. which it could not have been if he had not been a Saviour for all people, wherefore he him- self testifies, that he came to save the world ; John iii. 17. 2a2 280 GOSPEL TRUTH " God sent not his Son into the world to condemn the world, but that the world through him might be saved." Chap. xii. 47. " I came not to judge the world, but to save the world." This was his office, to save sinners indefinitely ; not this or that sort of sinners, but sinners of mankind indefinitely, without exception. 1 Tim. i. 15. " This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." The lost, Luke xix. 10. " The Son of man is come to seek and save that which is lost." 2 Cor. v. 19. " God was in Christ reconciling the world to himself, not imputing their trespasses to them." To the same purpose he declares himself the light of the world, viz. by office, John viii. 12. that whosoever will employ him, may have the light of life. 2. If he were not so, he could not warrantably be offered, with his salvation, to the world indefinitely, but to the elect only, more than he can be law- fully offered to fallen angels, who are not within his com- mission as a Saviour, for the ministerial offers can never lawfully carry the matter beyond the bounds of Christ's commission from his Father. But Christ and his salvation may warrantably be offered to the whole world of mankind sinners, with assurance that whoever of them will employ him to save them, he shall be saved, Mark xvi. 15, 16. " Go ye unto all the world, and preach the gospel to every crea- ture. He that believeth shall be saved ; but he that belie v- eth not shall be damned." Moreover, if it were not so, the unbelief of hearers of the gospel not elected, their not com- ing to Christ for salvation, could not be their sin, for it can never be one's sin not to do a thing he has no warrant for, nor to employ one to save him whom God never appointed to be his Saviour. So it is not the sin of fallen angels that they believe not in Christ for salvation, because they are not within the Saviour's commission ; nor of those who never heard of Christ, because his commission was never intimated to them : but not believing in Christ the Saviour, is the sin that ruins the hearers of the gospel who do at all perish, STATED AND ILLUSTRATED. 281 John iii. 19. " And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Finally, if it were not so, the elect themselves could not believe in Christ, till in the first place their election were revealed to them, which is contrary to the stated method of grace, for they can never believe on Christ for their salvation, till they see him to be a Saviour for them. There are two things further to be remarked : J . The ground upon which Christ might be constituted Saviour of the world by office. And that was the sufficiency of the merit of his death and sufferings; for though Christ died only in the room and stead of his elect on the cross, sustain- ing their persons only, according to John x. 15. " Hay down my life for the sheep ;" yet the price paid for them, being of infinite worth, was sufficient in itself to save the whole world. The bread provided for them, viz. a crucified Christ, was sufficient to give life to and feed, not them only, but the whole world of mankind ; and therefore he might be appoint- ed Saviour of the world, John vi. 33, 5. " The bread of God is he who cometh down from heaven, and giveth life unto the world. I am the living bread, which came down from heaven ; if any man eat of this bread, he shall live for ever ; and the bread that I will give is my flesh, which I will give for the life of the world." 2. The reason why he was con- stituted Saviour of the world. — Amoug several reasons that might be given for this, I shall only observe here this one, viz. that it was put upon him as a piece of honour, the re- ward of his great service in laying down his life for, and in- stead of, those who were the objects of his Father's electing love, Isa. xlix. 6, 8. "And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel : I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth." The Father for that cause in- vested him with all power in heaven and in earth, Matth. 2 a 3 282 GOSPEL TRUTH xxviii. Let no man then say, Alas ! I have nothing to do with Christ, nor he with me, for 1 am a sinner, a lost sinner. Nay, upon that ground there is a relation between him and you. Since you are a sinner of mankind, Christ is your Saviour ; for he is by office Saviour of the family, whereof you are a branch. If you will employ another than him, or pine away in your disease rather than put yourself in his hand, ye do it upon your peril ; but know assuredly that you have a Saviour of your own, chosen of God for you, whether you employ him or not. He is by his Father's appointment the physician, ye are the sick, and the less sensible ye are, the more dangerously sick ; there is a valuable relation then between Christ and you as such, Matth. ix. 11, 12. He is the great burden-bearer, that gives rest to them that labour and are heavy laden, Matth. xi. 28. and Psal. lv. 22. Ye labour, spending your labour for that which satisfieth not, and are laden with iniquity, even heavy laden, and nothing the less, so that you are not duly sensible thereof. There is a rela- tion then betwixt Christ and you on that very score. — Ser- mon on 1 John iv. 24. 2. The gift of Christ to sinners of mankind.* j 1. To whom is he given? — He that believes the Son of God to be given to sinners and lays the matter to heart, will • This scriptural, practical, and most comfortable doctrine of the grant of Christ, and salvation through him to sinners, was not a little maltreated at this time, said to impute insincerity to God, and to encourage universal re- demption ; and some spake as if, by this doctrine, Christ was held forth like a material gift, which cannot be given unless it be given away. The Represent- ors say, " By the deed of gift and grant unto all mankind, we understand no more than the revelation of the divine will in the word, affording warrant to offer Christ to all, and a warrant to all to receive him." We may adopt here the words of the judicious writer of the Sober Inquiry : " From what has been said, we may see how this covenant of grace, as held forth to us in Christ, may justly enough be called a deed of gift and grant, laid out in common to all the hearers of the gospel : and how it is sufficiently guarded against all impu- tations of insincerity in God, and abuses from men, without either universal redemption to support the general oiler, or conditional offers to confine the STATED AND ILLUSTRATED. 283 be ready to say, " O but to whom is he given ? I fear he is not given to me, and what am I the better then?" But Christ is given to mankind sinners indefinitely. It is not to the elect only, but to sinners indefinitely, elect or non-elect, sinners of the race of Adam without excep- tion, whatever they have been, whatever they are ; what- ever qualifications they have, whatever they want. The Father, in making of this gift to us, had no eye to any qualification in us, but our misery and extreme need, and in the view of that he made this gift for their romedy. 1. This gift and grant is conceived in the most ample terms, without any restriction to any particular set of men, John iii. 16. " God so loved the world, that he gave his only-begotten Son, that whosoever believeth on him grant to particular persons. However absolute the grant runs, it is st'll only in Christ, and with this assurance too accompanying it, that no man can come unto him, unless the Father draw him ; and which assistance he hath referred in his own hands, to bestow where himself pleaseth, while yet the moral force of this covenant reaches equally to all, and makes it alike reasonable for every one to believe in the all-sufficient Saviour there held forth, and to make use of all the means which God has appointed, and whereby he is wont to convey his Spirit unto his people; but in the meantime, as this gift, how free soever, can profit none unless it is received, and can never be received but by faith, no man has any ground to fancy to himself any real advantage by the offer, further than this, (and an unspeakable one it is,) that this general revelation of God's will makes it lawful for him, yea, and his duty, to look for salvation this way, and accordingly for all who hear the offer, to apply themselves to Christ, and apply him themselves, and make use of him as a Saviour. In all these instan- ces, and for all these purposes, he is held forth and offered in the gospel, he still continuing God's Christ, even when our Saviour." We add here the following judicious remarks on this subject, by the Rev. Mr Gellatly, Ameri- ca : — " Christ and salvation are a deed of gift. 1. This does not put the person in whose favour it is made into actual possession till it be accepted of; so the gospel-offer doth not put any into actual possession till it be accepted by faith. 2. A deed of gift lays such a foundation for claiming possession, that it will not be the Saviour's fault, or his Father's, but the person's own, if possession be not taken ; so does the gospel-promise. 3. A deed of gift may be accepted or re- jected. If accepted, the donor is obliged in justice to put the acceptor in pos- session. If rejected, the donor is obligated to nothing, but to resent the af- front ; the application is easy. 4. A deed of gift is absolutely free, without any proper condition ; so is the gospel offer, faith's acceptance being no more in the one case, than seizing or taking possession in the other, which, neverthe- less, doth not render the deed of gift properly conditional." 284 GOSPEL TRUTH should not perish, but have everlasting life." You see here it goes as wide as the world, the world of men, to exclude fallen angels, but none of the family of fallen Adam. There- fore, says the prophet, " To us a Son is given." They will get no approbation of Christ nor his Father, who curtail and hem in this grant, as they consult not his nor his Father's grant therein. 2. Christ is given to mankind sinners, as the manna was given to the Israelites. Now the manna was given to the Israelites indefinitely, to them who loathed it as well as to them who loved it, John vi. 31, 32, 33. therefore Christ is given to sinners indefinitely without exception of any ; this is particularly clear in the 32d verse, " My Father giveth you the true bread from heaven." There is made to mankind sinners indefinitely, a gift of the benefits of his pur- chase, which yet are never given but in and with himself : Rom. viii. 32. " How shall he not with him also freely give us all things ?" There is a gift of righteousness made to them, Rom. v. 17. which is revealed to faith, chap. i. 17. i. e. to be believed on, and trusted to. Eternal life is given them, 1 John v. 11. and a promise of entering into^his rest is left them, Heb. iv. 1. 4. If Christ were not given to mankind sinners indefinitely, but there were some in the world who have no part in the gift of Christ, then the ministers of the gospel might not offer him to all, nor might all receive him, not the first, for no man has power to offer to any the Father's gift, to whom it is not given of the Father, more than a servant has power to offer his master's gift to one to whom his master has not made the gift. Not the second, for none can lawfully take what God does not give him, John iii. 27. " Jesus answered and said, A man can receive nothing, except it be given him from heaven." It would be presumption in thee to take a bit of bread, or a drink of water, if God give it not thee ; much more it would be pre- sumption in thee to take his Son, if he gave him not to thee. But it is no presumption in any sinner of mankind to take Christ, 1 John iii. 23. " And this is his commandment, that STATED AND ILLUSTRATED. 285 we should believe on the name of his Son Jesus Christ." Mark xvi. 15, 1G. "And he said unto them, Go ye, and preach the gospel to every creature." 2. In what respects is Christ given to mankind ? — 1. In respect of allowance to take him. — Ye all have the Father's allowance to take Christ, to possess yourselves of him, with- out fear of vicious intromiting with him. The Father's al- lowance was proclaimed by a voice from heaven, Mat. xvii. 5. " This is my beloved Son, in whom I am well pleased, hear ye him ;" and by his messengers, Matth. xxii. 9. " Go ye therefore into the high-ways, and as many as ye shall find, bid to the marriage." If ye were desiring something of a neighbour, that you and he should use no ether solemnity in giving it you, but only say, Well, I allow you, take it, would ye question the gift of it, or fear to take it ? Now the Father gives you the same allowance, and says, Well, I make an offer of my Son to you, and allow you to take him ; take him then as I offer him. 2. In respect of legal destination. — This is more than simple allowance. There is an act passed in the court of heaven, destinating and appointing a crucified Christ, for the world of mankind sinners, as a Saviour, 1 John iv. 14. As a brazen serpent was an ordi- nance of God for cure to the stung Israelites, the cities of refuge for manslayers among them, so is Christ the ordinance of God for mankind sinners, John iii. 14, 15, 16. If }re had an act of parliament appointing a thing for you, ye would not question its being given you ; here ye have more. 3. In respect of real offer. — The word in the book of God offers him to all without exception, and the preachers of the gospel personally make, or may make the offer, wheresoever they come, Matth. xvi. 15. forecited. Hear God's own offer, " Behold I stand at the door and knock. If any man hear my voice, and open the door, I will come in and sup with him, and he with me." The ministerial offer, Matth. xxii. 4. " And he sent forth other servants, saying, Tell them which were bidden, Behold I have prepared my dinner, my 28(3 GOSPEL TRUTH oxen and fallings are killed, arid all things are ready, come unto the marriage." It is so real, they will be condemned for refusing it to whom it is intimated. So all are not only alloAved, and have the gift legally destinate for them, but it is freely offered to them ; God says, Take, and welcome. 4. In respect of the freeness of the offer. — There are some gifts so hampered and clogged with conditions in the offer of them, that they are not free gifts, and are in effect out of the reach of the party receiver. But this gift is also absolutely free ; no condition, no qualification is required of us, that we may have it, but to receive it. Rev. xxii. 17. " And the Spirit and the bride say Come, and let him that heareth say Come, and let him that is athirst come j and whosoever will, let him take of the water of life freely." No money, no price is here demanded, Isa. lv. 1. More than all that, 5. In re- spect of exhibition. — God not only allows, has destinate, offers freely this gift to you, but it is exhibited to you, pre- sented and held forth as with the hand, God saying to sin- ners, Here is my Son, take him. This is done in the word of the gospel to all. The gospel not only offers salvation, which it might do though the salvation were afar off; but it brings salvation along with it to the lost sinner, Tit. ii. 11. for the grace of God, that bringeth salvation, hath appeared to all men. And God doth not stay the exhibiting of his Son to sinners, till they say they will take him, as we do sometimes the bringing out of meat to our friends ; but as his voice reacheth their ears, his hand holds him forth, saying, Here he is for you, take him, ye must take him; as we do sometimes with our meat, holding it out in our hand to our friend, and telling him, and pressing him to eat." — Sermon on Isa, ix. 6. 3. Convictions not required as warrants for our believing in Christ. I make no question, but before a sinner will come to Christ by believing, he must be an awakened convinced sinner, made STATED AND ILLUSTRATED. 287 to groan under his burden, to despair of relief from the law, himself or any other creature, and to desire and thirst after Christ and his righteousness, and therefore the law must be preached by all those who preach Christ aright ; but that these, or any other thing in the sinner, are required to warrant him that he may come to Christ by believing, is what I conceive the scripture teacheth not, but the general offer of the gospel warrants every man that he may come; and in practice it will be found, that requiring of such and such qualifications in sinners to warrant them to believe in Christ, is no great help in their way towards him, forasmuch as it engages them in a doubtful disputation, as to the being, kind, measure, and degree of their qualifications for coming to Christ, the time spent in which might be better improven in their going forward to Christ for all by believing. — Boston's Notes on the Marrow. For sensible sinners to think that they dare not, and ought not to believe and embrace Christ, till they be more deeply humbled, and be more fit to receive him, is but a gilded deceit, and a trick of the false heart, to make the soul stay long in the place of the breaking forth of children, and die there at length. The scripture holdeth forth quite other doctrine, Rev. iii. 20; Isa. lv. 1. It is one thing what a sinner will do, and another what he may and ought to do. It is very true there are many who will never come to Christ, if they be not made more sensible of their need of him than they are. But all that hear the gospel may, and ought to come, be their case what it will ; and those that come not, will be condemned for their not coming, John iii. 19. Therefore let every simple sinner under that temptation think that he is in the case of a drowning man, who, if he stand disputing whether lie may catch hold of the rope reached to him to hale him to the land, a wave may come and sweep him away, and therefore, without disputing, he must take hold of it. — Sermons on the Necessity of Repentance. It is true, sinners will not come to Christ, till they be 288 GOSPEL TRUTH deeply sensible of their sin and misery ; but to require such and such qualifications in sinners, before they may come to Christ, is to lay a snare before them, keeping1 them buck from Christ, and teaching- them to lay some weight on their qualifications, while they are yet under the curse. In a special manner, to tell sinners they must truly repent of their sins before they may believe in Christ, or before they apprehend the remission of sin in the promise, is in effect to say, they must be holy, and repent in a manner acceptable to God, while they are yet lying under his curse, for the curse is not removed but by justification. The truth is, there is a legal repentance, agreeing to the state of one under the curse, arising1 from a legal faith, the faith of the curse, that goes before saving faith and remission of sin; and however necessary it is to stir up the soul to prize Christ, it cannot be acceptable to God, since the man is still under the curse. But no doing, no working, no repenting of our's can please God, till once we are from under the curse, through faith in him who justifies the ungodly ; and therefore, to effectuate the sinner's passing from the one covenant and its curse in- to the other, and the blessing thereof, no doing, no working of our's is required, but only to receive Christ, pardon of sin, deliverance from the curse by faith, they being all offered and exhibited in the free promise of the gospel to the sinner under the curse. — Boston on the Covenant of Works. 4. Explanation of two Gospel- Offers. That gospel-offer, Isa. lv. 1. " Ho, every one that thirsteth, come ye to the waters," &c. In this I can see no ground to think that the thirsting therein mentioned doth any way re- strict the offer, or that the thirsty there invited are convinc- ed, sensible sinners, who are thirsting after Christ and his righteousness, the which would leave without the com- pass of this solemn invitation, not only the far greater part of mankind, but even of the visible church. The context STATED AND ILLUSTRATED. 289 seems decisive in this point, for the thirsting ones invited are such as are spending money for that which is not bread, and their labour for that which satisfieth not, ver. 1, 2 ; but convinced sensible sinners, who are thirsting after Christ and his righteousness, are not spending their money and labour at that rate, but on the contrary for that which is bread and satisfieth, viz. for Christ Wherefore the thirsting there mentioned, must be more extensive, comprehending, yea, and principally aiming at that thirst after happiness and satisfac- tion, which being natural is common to all mankind. Men pained with this thirst or hunger are naturally running for quenching thereof to the empty creation and their fulsome lusts, so spending money for that which satisfieth not ; their hungry souls find no food, but what is meagre and lean, bad and unwholesome, and cannot satisfy that their appetite ; compare Luke xvi. 16. In this wretched case, Adam left all mankind, and Christ finds them, whereupon the gospel pro- clamation is issued forth, inviting them to come away from the broken cisterns, the filthy puddles, to the waters of life, even to Jesus, where they may have bread, fatness, what is good, and will satisfy that their painful thirst, John iv. 14? and vi. 35. Matt. xi. 28. " Come unto me, ye that labour, and are heavy laden, and I will give you rest." This is one of the most solemn gospel-offers in the whole New Testament. The words, labouring and heavy laden, do not restrict the offer and invitation to such as are sensible of their sins, and longing to be rid of them, though indeed none but such will really accept of them ; but they denote the restlessness of the sinful souls of men, whether they have or have not any notable law-work on their consciences. I say notable, to distinguish it from that which is common to all men, even to heathens, Rom. ii. 15. Our father Adam, by his first sin, led his whole family away out of their rest in God, and so left them with a conscience full of guilt, and a heart full of unsatisfied desires ; hence his children soon find themselves 2 B 290 GOSPEL TRUTH like the horse-leech's daughter, crying-, Give, give, viz. a restless conscience, and a restless heart ; and to each of these the poor soul must say, as Naomi to lluth, " My daughter, shall I not seek rest for thee ?" so the blinded soul falls a-labouring for rest to them, and it labours in the barren region of the fiery law for a rest to the conscience, and in the barren creation for a rest to the heart, but, after all, the conscience is still laden with guilt, whether it has any lively feeling of it or not, and the heart is still under a load of unsatisfied desires, so neither the one nor the other can find rest indeed. This is the natural case of all men, and to souls thus labouring and laden, Jesus Christ calls here, that they may come to him, and he will give them rest, viz. a rest for their consciences under the covert of his blood, and a rest for their heart in the enjoyment of God through him. That these expressions, labouring, &c. are not restricted to those that are sensible of their sin and misery without Christ, and are longing to be rid of the same, but to all that are out of Christ, sensible and insensible, ap- pears from the following considerations : 1. The words agree to all out of Christ, and none have any right to restrain them. None more properly labour, in the sense of the text, than those that are out of Christ, seeking their satisfaction in the creatures. Eccles. i. 8. " All things are full of labour, men cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing." And who have such a burden of sin and wrath on their back as they have ? The word properly signifies a ship's lading, which, though insensible of it, may yet sink under the weight. 2. That the words in other scriptures are without controversy applied to the most insensible sinners. See what labour and weariness, Hab. ii. 13. " Behold, is it not of the Lord of hosts that the people shall labour in the very fire, and the people shall tire them- selves for vanity ?" In the most solemn invitation to Christ, in all the Old Testament, the word labouring is so used, Isa. lv. 2. " Wherefore do ye spend money for that which is not STATED AND ILLUSTRATED. 291 bread, and your labour for that which satisfieth not ?" Luke xi. 46. " Ye lade men with burdens grievous to be borne." Lade is the same Greek word used in the text, Isa. lv. 4. " Ah, sinful nation, a people laden with iniquity !" Were they sensible ? far from it, for, ver. 3. " Israel doth not know, my people doth not consider." And, 2 Tim. iii. 6. it is said, " Silly women, laden with sins, led away with divers lusts." 3. If the words be a restriction of the call to sensi- ble sinners, then the most part of sinners are excluded ; and if the words are restrictive, sure they are not included ; and then, so far from being- the truth of the text, it is no gospel- truth at all, for all without exception that hear the gospel are called to come to Christ, Rev. iii. 20. " Behold, I stand at the door and knock ; if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." And if any one be not called, they have no war- rant to come ; and if so, unbelief is not their sin, as in the case of the Pagans ; which is absurd. Lastly, This is a most solemn invitation to come to Christ ; and if I say the most solemn, there is some ground for it, by what is said before. And shall that be judged restrained, that so expressly and solemnly comes from that fulness of power lodged in Christ, more than that just quoted, Rev. iii. 20. where there is no shadow of restriction. Besides, this restriction may well be a snare to an exercised soul, which ordinarily, by a legal disposition in all, will not allow that they may come to Christ, till they see their need of him. But although sin- ners will never come to Christ till they see their need of him, yet this I will ever preach, that all under pain of dam- nation are obliged to come to him, and that they shall be welcome on their coming, be their case what it will ; that such as are willing to come, ought not to stop on a defect of their sensibleness, but come unto him, that they may get a true sense of their sin unto repentance, for he is exalted a Prince and a Saviour, to give repentance unto Israel, and remission of sin, Acts v. 31. He is to come, not to stand 2b2 292 GOSPEL TRUTH and wait till folly bring repentance with it. — Bostons Ser- mons. 5. Faith in Jesus Christ. (1) Report of the Gospel, and trusting to it, conjunctly considered.* 1. The gospel is a report from heaven of salvation for poor sinners, from sin and from the wrath of God ; however dear bought, yet freely made over to you in the word of promise, so as that ye may freely take possession of it. This report being- brought to the sinner, faith trusts it as a true report, believing that God has said it ; and trusts to it as good, lay- ing our salvation upon it. So the soul greedily embraceth the Saviour, and the salvation brought to it in that report, as ever a drowning man would take hold of a rope let down to bring him out of the waters. 2. The gospel is the report of a crucified Christ made over to sinners, as the device of Heaven for their salvation. It is proclaimed by the authority of Heaven, that Christ has died, and by his death purchased life and salvation for lost children of Adam ; and that they and every one Of them may have free and full ac- cess to him. Faith trusting this report as true and good, the soul concludes the Saviour is mine, and leans to him for all the purchase of his death, for life and salvation to itself in particular. 3. The gospel is the report of a righteous- ness, wherein guilty ones may stand before a holy God. For therein is the righteousness of God revealed from faith to faith : and by faith one believes there is such a righteous- ness, that it is sufficient to cover him, and that it is held out to be trusted on for righteousness, and so the believer trusts it as his righteousness, in the sight of God, disclaiming all other, and betaking himself to it alone. 4. The gospel is the • This seems the only way to direct us in using the report, and to speak in- telligibly concerning the trust. STATED AND ILLUSTRATED. 293 report of pardon, under the great seal of heaven, in Christ, to all who will take it in him. " Be it known unto you, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things." This pardon is proclaimed openly by the authority of Heaven, full and free, without exception of any of lost Adam's race, to whom the report comes. The soul by faith believes this to be true, and applies it to itself, saying, This pardon is for me, it is good and suitable to my case. I will therefore lean to this word of grace for my pardon, and come in, for this is the word of God that cannot lie. 5. The gospel is the report of a physician, that cures all the diseases of the soul infallibly and freely, and respects no patients. The soul believes it, and applies it to his own case, and says, Then I will trust him for removing the stony heart out of my flesh, for curing me of the falling evil of backsliding, the fever of raging corruption, the running issue of the predomi- nant lust, and the universal corruption of my nature. 6. The gospel is the report of a feast for hungry souls, to which all are bid welcome, Christ himself being the matter and maker of it too. The soul, weary of the husks of created things, and believing this report, accordingly falls a-feeding on Christ, his flesh which is meat indeed, and his blood which is drink indeed, believing and applying to itself all that Christ was, did, and suffered, as that whereof the soul shall reap the benefit, which is the feeding by faith on a slain Saviour. 7. The gospel is the report of a treasure. In it are the precious promises, within them precious Christ, with his merit, like the gold mentioned in Rev. iii. 10. " I counsel thee to buy of me gold tried in the fire, that thou mayest be rich." The field it is hid in may be yours, (in possession,) the gospel offers you the covenant as that field. Faith be- lieves this report, and the soul lays hold on the covenant, and trusts entirely to the treasure hid there, for the payment of all its debts, for its through-bearing during life and through death, and for procuring it eternal happiness. 8. The gos- 2b3 294 GOSPEL TRUTH pel is the report of a victory won by Jesus Christ over sin, Satan, death, and the world, and that in favour of all that will join the glorious conqueror. Faith believes this report, and trusts to it for its victory over all these, as already foiled enemies. To name no more, the gospel is the report of a peace, purchased by the blood of Christ for poor sinners, and offered to them. Faith believes it, and trusting to it, the soul comes before God as a reconciled Father in Christ, brings in its supplications for supply before the throne, be- lieving the communication to be opened between heaven and them, which during the war was blocked up. — Sermons on Isa. liii. 1. (2) The Appropriation of Faith. In our National Covenant we abjure the Pope's general and doubtsome faith ; but, alas ! the applicatory and appro- priating act of faith, whereby one appropriates Christ and his benefits to one's self, is much fallen out of our divinity now-a-days (1721), and is in hazard of being extruded, that it may not enter again. The promises are God's blank bills and bonds ; if ye do not by faith fill up your own name in them, what will they avail you ? but fill it up by faith, and come forward with them, saying with David, Psal. cxix. 49. " Remember thy word unto thy servant, upon which thou hast caused me to hope." Christ said, Mark xvi. 15, J 6. " Go ye unto all the world, and preach the gospel to every creature ; he that believeth and is baptized shall be saved, but he that believeth not shall be damned." Hereupon the apostle says to the jailor at Philippi, " Believe in the Lord Jesus Christ, and thou shalt be saved, thou and thy house f and every minister of the gospel may say so to every man, and God says it to every one to whom his word comes ; so that although we do believe that Christ is able and willing to save all his elect, yet if I do not believe that he is able and willing to save me, and that he offers himself to me, I STATED AND ILLUSTRATED. 295 am still an unbeliever. 1. The offer is general, and compre- hends us all, Isa. \v. 1 ; Rev. iii. 20. ]f any of you believe it as to all others, and not as to yourselves, you make God a liar, and do not believe his word ; because, though God says the offer is to all that hear the gospel, ye contradict it, say- ing that the offer belongs not to you, and that Christ is not willing to be yours. 2. What benefit can any man have by a general offer or promise of mercy from God or man, which he does not appropriate to himself. A king offers mercy to all the rebels that will take it ; one says, O but it is to all the rest, but not to me, I will not venture out of my lurk- ing-hole. Is not this a belying of the king, and a refusing of mercy, and slighting the offer ? 3. How is it possible that one can accept, receive, and rest on Christ for salvation, if he make not a particular application of the promise of the gospel or gospel-offer to himself. The acceptance, recep- tion, and resting must needs be founded on the offer, and can be no larger than the offer is. If I do not believe that God offers to be my God in Christ, I cannot accept him as such. If I do not believe that Christ gives himself to me in the gospel-offer, I cannot receive, accept, and rest on him. 4. Wherein does our faith of the promises of the gospel go beyond the faith of devils, if it proceed not the length of ap- plication of them to ourselves? James ii. 19. The devils believe the threatenings of God, and that with application, and they tremble; and that they believe the promises in ge- neral, that they shall be made out, we have no reason to doubt, when we consider they believe God's faithfulness to his word, and therefore tremble in expectation of what he has threatened. And they know it is the same faithful God who has made the promises, that has made the threatenings ; wherein then can our faith go beyond theirs, if we believe not the promise or offer of life and salvation to us in parti- cular ? Against this Satan bends his force, and under a veil of humility, Christ is affronted by the unbelieving sinner ; and indeed it is a mighty thing to believe this, over the belly 296 GOSPEL TRUTH of seen and felt vileness and un worth in ess: but faith will make its way over all, and honour Christ by believing his word. 5. The venom of unbelief lies in making God a liar, not believing the record God hath given of his Son, 1 John v. 10. But the most desperate unbelievers believe God's good-will to sinners in general, but not to them in particu- lar ; therefore, Christ's good will to them in particular is a truth, and it is their crying sin and ruin, that they will not believe. — Objection with respect to the appropriation of faith : But where is it written in the gospel, that Christ came to save me, or that he is my Saviour ; I am sure my name is not written in it. I may believe then, though I do not believe it to hold with respect to myself. Answer, Is it written in the law, that Adam ruined you ? I am sure your name is neither written in the commands of the law, nor in the curse of it either ; but do you think you could indeed believe the law without believing its commands and curse reaching you ? No ; if you believe not that, you contradict the express terms of the law, Gal. iii. 10. O but, say ye, I am comprehended in the curse as a breaker of the law? True, but are ye not as much comprehended in the gospel, as a son of Adam ? To you, O men, 1 call, and my voice is to the sons of Adam ! Prov. viii. 4. Is not the promise of the gospel in as extensive terms, John iii. 16. Whosoever believeth, &c. as the curse of the law? — Objection, Is there no doubting consistent with the faith of the report of the gospel ? Answer, All doubting is contrary to faith, Matth. xxi. 21. But since faith is not perfect, more than other graces, it may have a mixture of its contrary. Chap. xiv. 31. " O thou of little faith, wherefore didst thou doubt ?" How- ever, the more doubting, the les6 faith ; and the more faith, the less doubting ; as long as doubting is predominant in a soul to be brought to Christ there is no faith. But the Spirit of the Lord lays in a weight of light, and the balance is cast on the side of the truth of the gospel, and doubting is underweighed, and faith springs up in the soul. The STATED AND ILLUSTRATED. 297 soul is assured of the truth of the gospel, appearing in his venturing himself for eternity upon it, in the sight of a holy, just God ; though perhaps it is not without all doubting, as there may be a moving of the heavier scale by the lighter weight, though the balance is fully cast. 6. Gospel-order of Repentance. Faith is the spring and source of repentance, so that though the grace of faith and repentance are given together, and at once in respect of time, yet, in the order of nature, faith goes before repentance, and the acting of faith before the exercise of repentance ; and he that would repent, must first believe in Christ, that he may repent. To confirm it, consider, 1. That faith is absolutely the leading grace, and the first breathing of a quickened soul, Heb. xi. 6. But without faith it is impossible to please God ; therefore it is impossible to repent, for that is very pleasing to him, Jer. xxxi. 20. So John xv. 2. Without me, i. e. separate from me, (and there is no union with him but by the Spirit of faith,) ye can do nothing acceptable to God, therefore ye cannot repent. 2. It is particularly the leading grace to re- pentance, Ezek. xii. 10. " They shall look on him whom they have pierced, and they shall mourn for him, as one that mourneth for his only son." Thus it is represented in fact, Acts xi. 21. " And a great number believed, and turned to the Lord." If repentance be the emptying of the soul, by the dropping of the tears of godly sorrow, it is faith that gen- erates them in the heart. It is faith that melts the hard heart, which droppeth in repentance. The eye of faith fix- eth on God in Christ, and then the soul turns to him by re- pentance, Jer. iii. 22. 3. The scripture usually proposeth the object of faith, and promises of grace, for motives to re- pentance ; thereby discovering, that it is by a believing ap- plication of these that a soul is brought to repentance. Jer. iii. 14. "Turn, O backsliding children, saith the Lord, for 298 GOSPEL TRUTH I am married unto you ;" ver. 22. " Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee ; for thou art the Lord our God." Joel ii. 12, 13. " Therefore also now saith the Lord, Turn ye even to me, with all your heart, and with fasting, and with weep- ing, and with mourning ; and rend your heart and not your garments, and turn unto the Lord your God : for he is graci- ous and merciful, slow to anger, of great kindness, and re- penteth him of the evil." Nay, the very law proclaimed on mount Sinai with so much terror, is prefaced with gospel- grace, for faith to work on, in the first place, " I am the Lord thy God ;" and thus the doctrine of the New Testament is proposed to sinners. Matth. iii. 2. and iv. 17. " Repent ye, for the kingdom of heaven is at hand." If this be the case, then, it is not gospel doctrine that Christ will receive none but true penitents, or that none but such have a warrant to embrace Christ by faith. Rev. xxii. 17. " And the Spirit and the Bride say, Come. And let him that is athirst come. And whosoever will, let him come and take of the water of life freely." The evil of this doctrine is, that it sets sinners to spin repentance out of their own bowels, and to fetch it with them to Christ; and it must needs in a special manner entangle distressed consciences, so as they dare not believe until they know their repentance to be true repentance. This must invevitably be the issue in that case, unless they do either reject that principle, or else venture to believe without seeing their warrant. For howbeit they hear of Christ and his salvation offered in the gospel, these will be to them as forbidden fruit, which they are not allowed to touch, till once they are persuaded they have true repentance. And till once they can attain to this, it must be made out to their consciences, that their repentance is not legal, but evangelical, having such characters as distinguish it from the repentance of the Ninevites, Judas, and many reprobates ; so that one would think, the suggesting of this principle is but a bad office done to a soul brought to the place of tlie STATED AND ILLUSTRATED. 299 breaking- forth of children. Let no man say, that, arguing" at this rate, one must also know the truth of his faith before he can come to Christ, for faith is not a qualification for coming to Christ, but the coming itself, which will have its saving effects on the sinner, whether he knows the truth of it or not ; this shows the true way to deal with a hard heart, to soften it, and bring it to a hearty repentance. It is to be- lieve ; ye must do like these fowls, that first fly up, and then come down on their prey; first soar aloft in the May of be- lieving, and then come down in true humiliation, Zech. xii. 10. "They shall look upon me whom they have pierced, and they shall mourn for him ;" one may otherwise toil long in vain with a hard heart: unbelief will lock up the heart as the waters are with a hard frost, for hard thoughts set the soul more and more from him, when the believing of the proclaimed pardon touches the rebels' heart, and makes them come in. How are we to act faith in order to repentance ? Answer, 1. Firmly believe that whatever your guilt be, God is re- conciled to your salvation in Christ Jesus ; that there is hope of your case if you can attain to the way laid out for better- ing it. You have God's word for this, Isa. i. 18. " Come now, and let us reason together, saith the Lord, though your sins be as scarlet, they shall be as snow ; though they be red like crimson, they shall be as wool." Ezek. xviii. 23. " Have I any pleasure at all that the wicked should die ? saith the Lord, and not that he should return from his ways and live ?" This will quicken your endeavours after the happiness of your souls. 2. Believe that Jesus Christ is both able and willing to save you from sin and wrath. You have ground to believe his ability, 1 John i. 7. " The blood of Jesus Christ, his Son, cleanseth us from all sin." Heb. vii. 25. " He is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them;" and you have also ground to believe his willing- ness, Isa. lv. 1 ; Rev. xxii. 1 7. This will set you a step farther 300 GOSPEL TRUTH on, and truly this being believed by a sinner, the bargain is almost closed. 3. Christ has given his consent to be yours in the word ; believe it, and do you consent to be his, accepting of the covenant, and of Christ therein, to be your head and husband. Take him in all his offices, as offered, and solemnly lay the whole weight of your soul for justification and sancti- fication on him. Lay over the burden of your guilt on his blood ; of your raging lusts on his blood and Spirit, confi- dently trusting in him for salvation from sin and wrath. You have good ground for this ; Matth. xxii. 4. " All things are ready, come unto the marriage." Isa. xxvi. 3, 4. " Thou wilt keep him in perfect peace, whose mind is staid on thee, because he trusteth in thee; trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength." Chap. xliv. 5. " One shall say, I am the Lord's ; and another shall call himself by the name of Jacob ; and another shall subscribe with his hand to the Lord, and surname himself by the name of Israel." Chap. xlv. 24. " Surely, shall one say, In the Lord have I righteousness and strength." This being done, the bargain is closed for time and eternity ; Christ is yours, and you are his ; God is your God in him. 4. This being done, believe that Christ is yours, Song ii. 16. that God is reconciled to you in him, and that your sins are pardoned for Christ's sake, and you are no more under condemnation for them, Rom. viii. 1. that you are now in a state of peace with God, and safe under the covert of blood. This will effectually melt your heart into sincere repentance. And the stronger your confidence is in this point, the fire will be the more keen to melt the soul. 5. Stand upon this shore, and look to your sins and Saviour, Zech. xii. 10 ; when a soul has, by a believing application of the blood of Christ, passed the gulf of condemnation, and sees itself safe on the other side, it stands fairest for a hearty melting for sin, and a free cordial turning from it unto God, Luke vii. 27, 28. compared with verse 47. It is a slavish fear that may be greater before, but it is a filial relenting that will be greatest STATED AND ILLUSTRATED 301 then. The waters of sorrow may make a greater noise be- fore, but they will come sweeping down with a more full flood then, as when a hearty thaw comes after a long frost. 6. Believing the promise of his grace, use the means. There are means of God's own appointment, to stir up a soul to repen- tance, viz. serious meditation on the sins of our nature, heart, lip, and life ; the evil of it, with respect to God and ourselves, &c. Rev. ii. 5. " Remember from whence thou art fallen, and repent." Psal. cxix. 59. " I thought on my ways, and turned my feet unto thy testimonies." There are promises of re- pentance, Ezek. xxxvi. 31. " Then shall ye remember your evil ways, and your doings that are not good, and shall loathe yourselves in your own sight." Acts v. 31. " Him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and remission of sins." Upon the whole, whoever would attain to true evangeli- cal repentance, the top branch of holiness, and the compend of all good works, must seek to be justified by faith in order thereunto; for till it once be taken off in justification, how is it possible it should bring forth any good fruit ? 7. Of the Law. (I) Distinction between the Law of Works, and Law of Christ. The law of works is the law to be done, that one may be saved ; the law of Christ is the law of the Saviour, binding his saved people to all the duties of obedience, Gal. iii. 1 2 ; Acts xvi. 31. The law of works and the law of Christ, are in substance one law, even the law of the ten commandments, the moral law, that law which was from the beginning, con- tinuing still the same in its own nature, but vested with different forms ; and since that law is perfect, and sin is any want of conformity unto, or transgression of it ; whatever 2c 302 GOSPEL TRUTH form it may be vested with, whether as the law of works, or as the law of Christ, all commands of God unto men must needs be comprehended under it,* and particularly the com- mand to repent, common to all mankind, pagans not except- ed, who, doubtless, as well as others, are obliged to turn from sin unto God; as also the command to believe in Christ, binding all to whom the gospel revelation shall come. Though in the meantime this law stands under different forms, to those who are in a state of union with Christ by faith, and to those who are not so; the law of Christ is not anew pro- per preceptive law, but the old proper preceptive law, which was from the beginning. The distinction between the law of works, and the law of Christ, ought to be admitted; for, 1. Believers are not un- der, but dead to the law of works, Rom. vi. 14. " For ye are not under the law, but under grace ;" chap. vii. 4. " Where- fore, my brethren, ye also are become dead to the law ;" but they are under the law to Christ, " ye also are become dead to the law, that ye should be married to another, even to him who is raised from the dead." 1 Cor. ix. 21. "Being not without law to God, but under the law to Christ." To be under the law to God, is without question to be under the laAv of God ; whatever it may be judged to import more, it can import no less ; therefore, to be under the law to Christ, is to be under the law of Christ. This text gives a plain and decisive answer to the question, how the believer is under the law of God? viz. as he is under the law to Christ. 2. The law of Christ is an easy yoke, and light burden, Matth. xi. 20. but the law of works to a sinner, is an unsupportable burden, requiring works as the condition of justification and acceptance with God, as is clear from the apostle's reasoning, Rom. iii. and therefore is called the law of works, (for otherwise the law of Christ requires works • The Assembly which condemned the Marrow, asserted that there were precepts of the gospel, particularly faith and repentance. STATED AND ILLUSTRATED. 303 too,) and cursing- every one that continueth not in all things written in it, to do them, Gal. iii. 10 ; and the apostle as- sures us, that what things soever the law saith, it saith to them who are under the law, Rom. iii. 19. The duties of the law of works, as such, are, as I conceive, called hy our Lord himself heavy burdens, and grievous to be borne, Matt, xxiii. 4. "For they (the Scribes and Pharisees) bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers." These heavy burdens were not human traditions, and rites devised by men; (for Christ would not have commanded the observing and doing- of these, as in this case he did, viz. " Whatsoever they bid you ob- serve, that observe and do;") neither were they the Mosaic rites and ceremonies, which were not then abrogated, for the Scribes and Pharisees were so far from not moving these burdens with one of their fingers, that the whole of their re- ligion was confined to them, viz. to the rites and ceremonies of Moses' law, and those of their own devising. But the duties of the moral law they laid on others, binding them on them with the tie of the law of works, yet made no con- science of them in their own practice ; the which duties, nevertheless, our Lord Jesus commanded to be observed and done- What this distinction amounts to, is, that thereby a difference is constituted betwixt the ten commands as com- ing from an absolute God out of Christ unto sinners, and the same ten commandments as coming from God in Christ unto them ; a difference which the children of God, sisting- their consciences before him, to receive the law at his mouth, will value as their life, however they disagree about it in words or manner of expression. But that the original indispensible obligation of the law of the ten commands, is in any measure weakened by the believer's taking it as the law of Christ, and not as the law of works ; or, that the sovereign authority of God the Creator, which is inseparable from it for the ages of eternity, (in what channel soever it be conveyed to men,) 2 c 2 304 GOSPEL TRUTH is thereby laid aside, (as Principal Haddow says,) will ap- pear utterly groundless, upon an impartial consideration of the matter; for is not our Lord Jesus Christ, equally >vith the Father and the Holy Spirit, Jehovah, the sovereign, su- preme, most high God, Creator of the world ? Isa. xlvii. 4. Jer. xxiii. 6. Is not the name or sovereign authority of God in him ? Exod. xxiii. 21. Is he not in the Father, and the Father in him ? John xiv. 11. Nay, doth not all the fulness of the Godhead dwell in him ? Col. ii. 9. How then can the original obligation of the law of the ten commands, arising from the authority of the Creator, Father, Son, and Holy Ghost, be weakened by its being issued unto the believer, from and by that blessed channel, the Lord Jesus Christ ? (2) Believers' Deliverance from the Law as a Covenant. Concerning this point, which, according to scripture, is the privilege of believers, purchased unto them by Jesus Christ, there are two opinions equally contrary to the word of God, and to one another. The one of the Legalist, that believers are under the law, as it is the covenant of works. The other, of the Antinomian, that believers are not at all under the law, no, not as it is a rule of life. Betwixt these extremes, both of them destructive of true holiness and gos- pel-obedience, orthodox divines hold the middle path, as- serting (and in the proper place proving) that believers are under the law as a rule of life, but free from it as a covenant, of works. The doctrine of believers' freedom from the law as that covenant, is of the greatest importance ; there is a twofold deliverance or death to it, agreeable to scripture style : 1. A believer is dead to it, really and in point of duty, while he carries himself as one who is dead to it. And this I take to be comprehended in that saying of the apostle, Gal. ii. 19. "I through the law am dead to the law." In the best of the children of God here, there are such remains of the legal disposition and inclination of the heart to the STATED AND ILLUSTRATED. 305 way of the covenant of works, that as they are never quite free of it in their best duties, so at some times their services smell so rank of it, as if they were alive to the law, and still dead to Christ. And sometimes the Lord, for their correc- tion, trial, and exercise of faith, suffers the ghost of the dead husband, the law as a covenant of works, to come in upon their souls, and make demands on them, command, threaten, and affright, as if they were alive to it, and it to them. And it is one of the hardest pieces of 'practical religion, to be dead to the law in such cases. This death to it admits of degrees, is not alike in all believers, and is perfect in none till the death of the body. 2. The believer is dead to the law relatively, and in point of privilege ; the relation between him and it is dissolved, even as the relation between a hus- band and a wife is dissolved by death. Rom. vii. 4. " Where- fore, my brethren, ye also are become dead to the law by the body of Christ, that ye should be married to another." This can admit of no degrees, but is perfect in all believers; so that they are wholly and altogether set free from it in point of privilege, and in this respect they can expect neither good nor hurt by it. — Notes to the Marrow. In another work, he says on this subject : * There are two ways of parting with the covenant of works ; one is by running away from it, and thus we may apply to this case, Nabal's tale concerning David, 1 Sam. xxv. 10. * There be many servants now-a-days, that break away every man from his master ;' they break its bonds, and cast away its cords ; value neither its commands nor its threats, for they look on it like an almanack out of date, as a thing they are not con- cerned in. This is no lawful parting, and therefore it can- not dissolve the relation between them and it. A servant or wife that is run away, is a servant or wife for all that still, and the master can bring back the one, and make him serve or suffer, and the husband the other ; and so will this covenant deal with such, and make them sensible they are under it still in the strictest bonds ; it will take thee by the 2 c 3 306 GOSPEL TRUTH throat here or hereafter, saying, Pay what thou owest. The other is parting- with it after fair count and reckoning with it, and payment instructed ; a parting with it, upon a divorce obtained after a fair hearing given it before the Judge of all the earth. It is brought about in this manner : There is a summons given at the instance of the law or covenant of works, to the conscience of the secure sinner, to compear before the tribunal of God. Hereby the conscience being awakened, it appears and stands trembling at the bar ; in the meantime, the King's Son offers himself in a marriage- covenant to the guilty soul, with his righteousness, obedi- ence, and satisfaction. The law appears and pleads; 1. So much and so much owing by the sinner, for the breaking of its commands. Mountains of guilt appear, innumerable articles in its accounts, and the charge must be owned just, for it is just in every particular. Here the sinner, betaking himself to Christ, pleads by faith the satisfaction of Christ for him, and embracing the gospel-offers, he sets between him and the law, the death and sufferings of Christ, as full pay- ment of that debt. 2. So much to be done before the sinner can be saved, according to the condition of the covenant, perfect obedience due to it by all Adam's children. The sinner cannot deny the debt; he pleads by faith the Media- tors payment of it, by his obedience even unto death. He counts upon this score unto the law, all that Christ the Son of God did for the space of about thirty three years on the earth. Thus, the sinner embracing Christ has wherewith to answer it, and the plea of payment that way is sustained, and the soul is declared free from the law or covenant of works, and so lawfully parted from it. — It has become a question, Whether or not believers are set free from the commanding power of the covenant of works, as well as from the condemning power of it ? We own the ten commands which were delivered on Mount Sinai to be the eternal rule of righteousness, and that these are given of God, in the hand of Jesus Christ, to believers, for a rule of life to them ; that STATED AND ILLUSTRATED. 307 they require of them perfect obedience, and have all the binding- power over them, that the sovereign authority of God, the Creator and Redeemer, can give them, which is supreme and absolute. But that believers are under that law, as it stands in the covenant of works, that these com- mands are bound on believers by the tie of the covenant of works, or that the covenant of works has a commanding power over believers, we must deny. " For believers are dead to the law as a covenant of works." Rom. vii. 4. So it cannot have any commanding authority over them. They are not under it, Rom. vi. 14. how then can it have a com- manding power over them ? they are under grace. So, though the commands be the same as to the matter, yet they are not to take them from the covenant of works, but from the law as in the hand of Christ; as a woman married to a second husband, after the death of the first, doth the same work for substance in the family, that was required by her first husband ; yet does it not to, nor as under the authority of the dead husband, but the living one ; so the good works of believers are materially, and but materially, the works of the law (as a covenant, the first husband dead to believers). Our Lord Jesus did, in the name of all his people, put him- self under its commanding power, and satisfied all its com- mands, to deliver his people from under it. Gal. iv. 4, 5. " God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law ;" and shall they dishonour him, by putting their neck under it again ? After Christ has got up the bond, having fully paid all the law's demands, shall we pretend to enter in payment again ? Let us take a view of the commanding power of the cove- nant of works, which it has over all that are under it ; it commands and binds to perfect obedience under pain of the curse. Gal. iii. 10. " Cursed is every one that continueth not in all things written in the book of the law to do them." Every the least duty is commanded with this certification, and this is the risk they run upon every the least slip. The 308 GOSPEL TRUTH law in the hand of Christ unto believers, commands obedi- ence too, and that under a penalty. But it is a soft one in comparison of that, viz. strokes of fatherly anger, as appears from Ps. lxxxix. 30 — 33. If his children forsake my law, and walk not in my judgments," &c. This penalty is not the curse of a wrathful judge. Gal. iii. 13. " Christ hath redeemed us from the curse of the law, being made a curse for us." But the covenant of works has no less certifica- tion, it cannot speak to its subjects in softer terms ; so that though the stroke be never so small, yet there is a curse in it, if it were but the miscarrying of a basket of bread, Deut. xxviii. 17. 2. It commands without any promise of strength at all to perform. There is no such promise to be found in all the Bible, belonging to that covenant. It shows what is to be done, and with all severity exacts the task, but furnishes not any thing whereof it is to be made ; so the case of men under that covenant is represented by Israel's case in Egypt, Exod. v. 18. " Go therefore now and work (said Pharaoh to that people), for there shall no straw be given you, yet shall ye deliver the tale of bricks." Under the covenant of grace, duty is required, but strength is promised too. Ezek. xxxvi. 27. " A new heart will I also give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." And the commands in the hand of the Mediator, are turned into promises, as appears from Deut. x. 16. "Circumcise therefore the foreskin of your hearts, and be no more stiff-necked." Compare chap. xxx. 6. " And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." Yea, the Mediator's calls and commauds to his people bear a promise of help, Prov. x. 29. " The way of the Lord is strength to the upright." But there is no such thing in the covenant of works ; the work must be performed in the strength that was given, they must trade with the stock STATED AND ILLUSTRATED. 309 that mankind was set up with at first ; but that strength is gone, that stock is Wasted, howbeit the law can neither make it up again, nor yet abate of its demands. (3) Believers' fear of hell groundless, and not acceptable to God. Men, as believers in Christ, ought not to eschew evil and do good, for fear they be condemned and cast into hell. This is quite another thing than to say, that a believer in doing good, or eschewing evil, ought not to regard threatenings, nor be influenced by the threatening of death (allegation of Principal Haddow) ; for though believers ought not to fear that they shall be condemned and cast into hell, yet they both may, and ought, awfully to regard the threatenings of the holy law; and how they ought to regard them, one may learn from the Westminster Confession, chap. 10. art. 6. in these words. " The threatenings of it (viz. the law) serve to show what even their sins deserve ; and what afflictions in this life they may expect from them, although freed from the curse thereof threatened in the law." Thus they are to regard them, not as denunciations of their doom in case of their sinning, but as a looking-glass wherein to behold the fearful demerit of their sin, the unspeakable love of God in freeing them from bearing it ; his fatherly displeasure against his own for their sin, and the tokens of his anger to be ex- pected by them in that case ; so will they be influenced to eschew evil and do good, being thereby filled with hatred and horror of sin, thankfulness to God, and fear of the dis- pleasure and frowns of their Father, though not with a fear that he will condemn them, and destroy them in hell ; this glass represents no such thing. Such a fear in a believer is groundless, for, 1. He is not under the threatening of hell, or liable to the curse ; if he were, he behoveth that moment he sinneth to fall under the curse. For since the curse is the sentence of the law passing on the sinner, according to the 310 GOSPEL TRUTH threatening, adjudging and binding him over to punishment threatened ; if the law say to a man before he sinneth, " In the day thou eatest thereof thou shalt surely die," it saith to him in the moment he sinneth, " Cursed is every one that continueth not in all things written in the law to do them." And forasmuch as believers sin in every thing they do, their very believing and repenting being always attended with sinful imperfections, it is impossible, at this rate, that they can be one moment from under the curse, but it must be continually wreathed about their necks. To distinguish in this case between gross sins and lesser sins is vain ; for as every sin, even the least, deserves God's wrath and curse, so against whomsoever the curse takes place, (and by virtue of God's curse it takes place against all those who are threat- ened with hell or eternal death,) they are cursed for all sins greater or smaller, " Cursed is every one that continueth not in all tilings." Though still there is a difference made be- tween greater and lesser sins, in respect of the degree of pun- ishment, yet there is none in respect of the kind of punish- ment. But now believers are set free from the curse, Gal. iii. 13. " Christ hath redeemed us from the curse of the law, being made a curse for us." 2. By the redemption of Christ already applied to the believer, and by the oath of God, he is perfectly secured from the return of the curse upon him, Gal. iii. 13. compared with Isa. liii. and liv. 9. " For this is as the waters of Noah unto me : for as I have sworn that the waters of Noah should no more go over the earth ; so have I sworn I would not be wroth with thee, nor rebuke thee." There- fore he is perfectly secured from being made liable any more to hell or eternal death ; for a man being under the curse, is so made liable to the pains of hell for ever, Short. Cat. 3. He is justified by faith, and so adjudged to life eternally in heaven. This is unalterable, for the gift and calling of God is without repentance, Rom. xi. 29 ; and a man can never stand adjudged to eternal life and eternal death at one and the same time. 4. One great difference between be- STATED AND ILLUSTRATED. 311 lievers and unbelievers lies here, that the latter are bound over to hell and wrath, the former are not, John iii. 18. " He that believeth is not condemned, but he that believeth not, is condemned already;" not that he is in hell already, but bound over to it. Now, a believer is a believer from the first moment of his believing-, and therefore it remains true concerning- him, from that moment for ever ; thus he is not condemned or bound over to hell and wrath. He is express- ly secured ag-ainst it for all time to come, from that moment, John v. 24. " He shall not come into condemnation ;" and the apostle cuts off all evasions by distinctions of condemna- tion here, while he tells us in express terms, " there is no condemnation to them that are in Christ Jesus," Rom. viii. 1. 5. The believer's union with Christ is never dissolved, Hos. ii. 19. "I will betroth thee unto me for ever;" and being in Christ, he is set beyond the reach of condemnation, Rom. viii. 1. yea, and being in Christ, he is perfectly righte- ous for ever, for he is never again stripped of the white raiment of Christ's imputed righteousness ; while the union remains, it cannot be lost. But to be 'perfectly righteous, and yet liable to condemnation before a just judge, is inconsistent. Neither is such a fear in a believer acceptable to God ; for, 1. It is not from the Spirit of God, but from one's own spirit, or worse, Rom. viii. 15. " Ye have not received the spirit of bondage again to fear" viz. to fear death or hell, Heb. ii. 15. " Who, through fear of death, were all their life-time subject unto bondage." 2. It was the design of the sending of Christ, that believers in him might serve God without fear, Luke i. 74. compare 1 Cor. 15, 26. And for this very cause Jesus Christ came, " that through death, he might destroy death, and him that had the power of it, that is, the devil, and deliver them who, through fear of death, were all their life-time (viz. before their deliver- ance by Christ) subject to bondage," Heb. ii. 14, 15. 3. Though it is consistent with, yet it is contrary to faith, Matth. viii. 26. « Why are ye fearful, O ye of little faith ?" 312 GOSPEL TRUTH and to love too, 1 John iv. 18 ; 2 Tim. i. 7. In the mean- time, there is a great difference betwixt a believer eschewing evil for fear of hell, and his eschewing it from the fear of God, as able to destroy both soul and body in hell ; the for- mer respects the event as to his eternal state, the latter doth not. To this purpose, the variation of the phrase in the text is observable : " Fear not them which kill the body, but him that can destroy both soul and body in hell." Moreover, the former is a slavish fear of God as a revenging Judge, the eschewing of sin for fear he be damned. The latter is a reverential fear of God, as of a Father, with whom is awful dominion and power. The former carries in it a doubtfulness and uncertainty as to the event, plainly contrary to the remedy prescribed in this case ; Prov. xxix. 25. " Tbe fear of man bringeth a snare, but whoso putteth his trust in the Lord shall be safe." The latter is consistent with the most full assurance of one's being put beyond all hazard of hell ; Heb. xii. 28. " Therefore we, receiving a kingdom which cannot be moved, let us have grace whereby we may serve him acceptably, with reverence and godly fear ; for our God is a consuming fire." A believer, by fixing his eyes on God as able to destroy both soul and body in hell, may be so filled with the reverential fear of God, his dreadful wrath and power against sin, as to be fenced against the slavish fear of the most cruel tyrants tempting him to sin ; though in the meantime he most firmly believes that he is past that gulf, can never fall into it, nor be bound over to it. For so he hath a lively representation of the just deserving of sin, even of that sin in particular unto which he is tempted, and so must tremble at the thought of it, as an evil greater than death. And as a child, when he seeth his father lashing his slaves, cannot but tremble and fear to offend him ; so a be- liever, turning his eyes on the misery of the damned, must raise in him an awful apprehension of the severity of his Father against sin, even in his own, and cause him to say in his heart, " My flesh trembleth for fear of thee, and I am STATED AND ILLUSTRATED. 313 afraid of thy judgments," Psal. cxix. 120. Thus, also, he hath a view of the frightful danger he has escaped, the look- ing back to which must make one's heart shiver, and con- ceive a horror of sin ; as in the case of a pardoned criminal looking back to a dreadful precipice from which he was to have been thrown headlong, had not a pardon seasonably- prevented his ruin. Eph. ii. 3. " We were by nature chil- dren of wrath, even as others." (3.) Evangelical and practical improvement of the curse of the broken law.* Saints who are brought from under the covenant of works by Jesus Christ, view this curse in the nature and weight, the length and the breadth of it, and say in your heart before the Lord, 1. Do ye suitably prize your God-Redeemer and Saviour ? Are your hearts suitably affected with the love of God in Christ that set on foot your deliverance, and brought it about ? Ah ! this consideration may afford us a breastful of convictions. What manner of love was this, that the Father did choose you from among the cursed children of Adam, to inherit the blessing ? that the Sou died to redeem you from the curse ? that the Holy Ghost applied to you Christ's death, to the actual removing of this curse from off you ? O where is that love, that warm glowing love to the Lord that this requires ? The Father's love to you while under the curse, moved him to make his Son sin for you, that you might be made the righteousness of God in him. Christ's love to you made him become a curse for you, and drink the dregs of that cup which ye should have drunk through eternity in hell. The Spirit's love to you made him watch the moment appointed for your deliverance, and bring • The doctrine of the Marrow-men was blamed aa maintaining, that believ- ers in doing good or avoiding evil, ought not to regard the thrcateniogs of the law.— Haddow's Antinomianism of Marrow-men. 2d J314 GOSPEL TRUTH you out with a strong hand from the dominion of the law, and transport you into the dominion of grace, where there is no more curse. O look back to the dreadful curse ye were under, look up to the love in delivering you; keep one eye upon the one, and the other eye upon the other, till these cold hearts of yours warm with love. 2. Do ye suit- ably prize the new covenant, the second covenant ? Do ye pry into the mystery of the glorious contrivance, stand and wonder at the device for bringing cursed sinners to inherit the blessing? Would it not become you well to be often looking into it, and saying, This is all my salvation, and all my desire ? Ah ! why have we not higher and more honour- able thoughts of the covenant of grace, of the second Adam, the Head, Surety, and Messenger of the covenant; of the gospel, the proclamation of the covenant; of the Bible, the book of the covenant, the promises of the covenant, the matchless privileges of the covenant. To help you to this, lay the volume of the two covenants before you ; open and read the covenant of works in the first place, where you will find nothing but demands of perfect obedience, under the pain of the curse ; a promise of life upon conditions impossi- ble to be performed by you, but the curse, wrath, death, hell, and damnation to the sinner ; then turn over to the covenant of grace, and read life and salvation through Jesus Christ by faith ; no curse, death, hell, damnation, nor revenging wrath ; all these are discharged by the Surety, and so raise your esteem of the new covenant in Christ's blood. 3. Do ye walk answerably to the deliverance from this curse ? Ah ! may not that be applied justly to us, " Do ye thus requite the Lord, O foolish people, and unwise ? Is he not thy Father, that hath bought thee ? hath he not made thee, and established thee ?" Obedience to all the ten commands is bound on all under the covenant of works, under the pain of the curse, Gal. iii. 10. " Cursed is every one that continueth not in all things which are written in the book of the law, to do them." Obedience to them all is bound on believers STATED AND ILLUSTRATED. 315 too, but by another tie, viz. the tie of their deliverance from the curse by their God-Redeemer, Exod. xx. 2; and this, and not the former, is the way in which the law of the ten commands gets any acceptable obedience, 1 Tim. i. 5. from sinful man. O look to the curse of the covenant of works from which ye are delivered, and be convinced and humbled to the very dust! O that ye should walk so untenderly, un- watchfully, and uncircumspectly before the Lord that bought you, and that in the midst of cursed children, a crooked and perverse generation : What ! is that your compassion to the w orld lying in wickedness, to cast a stumbling-block before the blind ? you speak, you act untenderly. Is that the use of the tongue redeemed from the curse ? Is that the use of the eyes, hands and feet, body and soul, delivered from the curse of the broken covenant ? I think that a believer look- ing to the curse, should say, and abide by it, " To me to live is Christ, and to die is gain." (2.) That ye should so doat upon this earth, this cursed earth, that the curse of the broken covenant of works has lain upon these five thousand years, and has sucked the sap out of it. Let the men of the Lord's curse, who have their portion in it, set their heart upon it, go upon their belly and lick the dust; but lift ye up your souls unto the Lord, and hearken to his voice, Song iv. 8. " Come with me from Lebanon, my spouse, with me from Lebanon : look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, and from the mountains of the leopards." (3.) That you should perform duties so careless- ly, coldly, and indifferently ; with so little faith, love, and fervency, humility, zeal, and confidence. O look to the curse of the broken covenant, with the effects of it in earth and in hell, that ye may be stirred up to duty in another manner. I mean not that ye should look upon it as what ye are actually liable to in case of transgression, for this to a believer, who is never free from sin one moment, may well make his heart die in him like a stone, it will never kindly quicken him ; it may well drag or drive him to his 2 d 2 316 GOSPEL TRUTH duty like a slave, it will never cause him to perform it like a son j but look upon it as what ye are delivered from, and that will draw, melt, and kindly quicken the heart in love, Eph. ii. 11 — 13; deliverance from wrath is the most powerful motive to new obedience. (4.) That ye should bear your troubles and trials so impatiently, as if your crosses were so many curses. Look to the condition of those under the curse in this world, and you will see your heaviest cross is lighter than their smallest ones, which have the weight of the curse in them, that yours have not, however ye cry out under their weight ; yea, your adversity is better than their prosperity, there is no curse in the former, but in the latter there is. Look to the condition of those under the curse in hell, and that duly considered, ye will kiss the rod, and say, " It is of the Lord's mercies we are not consumed." Look how Christ redeemed us from the curse of the law, being made a curse for us, and you will see the poison taken out of the cup, and the pure water of affliction presented to you in your cup to pledge him : and why not drink it, and drink it thankfully ? Bear the cross for him, and take blows and buffetings for his sake, and from him for our own good, who has borne away the curse. 4. Have ye due thoughts of the evil of sin ? Is your horror of it suita- bly raised ? Rom. iii. 9. Abhor that which is evil ; abhor it as hell ; so the word may bear. If you duly consider the curse, it may fill you with shame and blushing on this head. There is much blindness in the minds of believers, much hardness in their hearts, and coolness in their affections, with respect to spiritual things. The lively sense of the evil of sin is often very small. We dare not own believers to be yet liable to the curse, Christ having, with his precious blood, applied to them by faith, freed them from it ; but it is of great and necessary use to them as a looking-glass, wherein they may see the evil of sin, the due demerit of it, what their sins do in themselves deserve, what Christ suffer- ed for these sins of theirs, and what they should have suf- STATED AND ILLUSTRATED. 317 fered for them if Christ had not suffered it in their stead. Trace the curse in its effect in this life, and after this life, so will you see God's indignation against sin, the inrinite evil that is in the least transgression of God's holy law. Behold it in this glass, and you shall conceive a horror of it, and be ashamed you have entertained so slight thoughts of it. 6, and lastly, Are ye duly affected with the case of those who, being strangers, are yet under the curse ? Are you at due pains for their recovery ? How natural is it for men, who with difficulty have escaped the greatest dangers, to be affected with the case of others who are still in the same danger, in hazard of perishing. But though mul- titudes are under the curse still, and it may be some we have a peculiar interest in ; yet where is the due care, compassion, and concern for them, that they may be delivered ? They are not concerned for themselves, because they have not got a broad view of their hazard ; but ah ! why are not such concerned for them, as have had their eyes opened in their own case ? Sure the case of all men by nature is alike, and therefore the past danger of believers gives a clear view of the danger of unbelievers, unless it be out of mind with them, which it should not be, that once they were without, being aliens from the commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world. The apostle's experience of the terrors of the Lord stirred him up to persuade others to flee from the curse ; and it well becomes others, who themselves are as brands plucked out of the burning-, to act with that con- cern in the case of others, pulling them out of the fire ; and to mourn for the case of those who continue insensible of their danger, as our blessed Redeemer did in the case of Jerusalem, Luke xix. 41, 42. — Boston on the Covenant of Works. 2D.S 318 GOSPEL TRUTH 4. Hints as to the law as a rule. This law neither justifies nor condemns men's persons in the sight of God. How can it do either the one or the other as such ? since to he under it as it is the law of Christ, is the peculiar privilege of helievers already justified l>y grace, and set beyond the reach of condemnation, according to that of the apostle, Rom. viii. 1. " There is therefore now no condemnation to them which are in Christ Jesus." But to say this makes the law of Christ despicable, (as some ministers did,) is to forget the sovereign authority of God in him, his matchless love in dying for sinners, the endearing relations wherein he stands to his people ; and upon the one hand, the enjoyment of actual communion and fellowship with God, and the many precious tokens of his love to be conferred on them, in the way of close walking with God, and upon the other, the want of that communion and fellowship, and the many fearful tokens of his anger against them for their sins : all these belong to the law of Christ, and will never be despicable in the eyes of any gra- cious soul. As to the point of condemnation, it is evident from scripture that no law can condemn those that are in Christ Jesus, Rom. viii. 1, 33, 34. and the law, as it is the covenant of works, condemns all those who are not in Christ, but under the law, Gal. iii. 10; Rom. iii. 19. and particularly it condemns every unbeliever, whose condem- nation will be fearfully aggravated by his rejecting the gos~ pel-offer ; the which rejected offer will be a witness against him in the judgment, in respect whereof our Lord saith, John xii. 48. " The word that I have spoken, the same shall judge him in the last day;" compare chap. xv. 22. "If I had not come and spoken to them, they had not had sin ; but now they have no cloak for their sin ;" therefore the law, which unbelievers still remain under as a covenant of works, will condemn them with a double condemnation: STATED AND ILLUSTRATED. 319 John iii. 18. "He that helieveth not, is condemned already, because he hath not believed in the name of the only-begot- ten Son of God." And here it appears there is as little need, as there is warrant, for a condemning- gospel. The holy scripture states it as the difference between the law and the gospel, that the former is the ministration of condemnation and death, the latter the ministration of life and righteous- ness, 2 Cor. iii. 3, 6, 7, 8, 9. compare John xii. 47. " If any man hear my words and believe not, I judge him not, for I came not to judge the world, but to save the world." As to the point of justification, no man is, or can be, justified by the law. It is true, the Neonomians or Baxterians, to wind in a righteousness of our own into the case of justifi- cation, do turn the gospel into a law, properly so called, and do tell us, that the gospel justifieth as a law ; and roundly own what is the necessary consequent of that doctrine, viz. that faith j ustifieth as our evangelical righteousness, or our keeping the gospel-law, which runs thus, He that believeth shall not perish ; but the holy scripture teacheth we are justified by grace, and by no law nor deed, or work of a law, properly so called, call it the law of Christ, or the gos- pel-law, or what law one pleaseth ; and thereby faith itself, considered as a deed or work of a law, is excluded from the justification of a sinner, and hath place therein only as an instrument, Gal. iii. Ik That no man is justified by a law in the sight of God, is evident, chap. v. 4. " Whosoever of you are justified by a law, then are ye fallen from grace." I read a law simply, because so the original words in these texts do undeniably signify. — Notes on Marrow. The spirit of the covenant of grace is an ingenuous, free spirit, Psal. li. 12. Believers are acted by the Spirit of adop- tion, suitable to their state of adoption. God is their Father, and they serve him, and obey his law as a rule ; as sons, not as slaves, Matth. iii. 17. Christ is their elder brother, who loved them, and gave himself for them, and his love con- 320 GOSPEL TRUTH strains them, 2 Cor. v. 14. The Holy Spirit dwells in them, hath quickened them, renewed them, making them partakers of the divine nature, 2 Pet. i. 4. So sin is avoided as contrary to their new nature, duty pursued as agreeable to it. Their faith of the love of God in Christ, hath begot- ten in them love to God, for a new principle of obedience, 1 Tim. i. 5. By faith they trust on Christ, and alone on him, for life and salvation, and this at once undermines in them the slavish fear of hell, and the servile hope of heaven ; so that these are so far from being their only motives to obedience, that they cannot be their predominant motives ; nay, they cannot be at all in them, but as enemies to their faith and love, 2 Tim. i. 7 ; 1 John iv. 18; yet withal it is to be remembered, it is not slavish for saints to fear God's fatherly anger, and thereby be stirred up to duty, Ps. cxix. 120; Heb. xi. 7; nor to hold on the way of duty in hope of the enjoyment of God in that way, and the tokens of his favour, John xiv. 21. and in the end perfect happiness in heaven, all through Jesus Christ alone ; 1 Cor. xv. 58. Our need of these things for incitements to duty, do indeed argue our childish state, for there will be no need of these fears and hopes in heaven, but by no means a slavish state. Neither is it at all slavish to have the heart filled with a reverential fear and dread of God, upon the consideration of his tremendous justice and wrath in hell, and the miserable objects thereof, and to be stirred up to duty thereby. To look thereunto, and to move away towards God in the way of duty with fear and trembling, is very agreeable to the state of those who have by faith received a kingdom that cannot be moved, but are not yet ascended up to heaven ; who are indeed drawn up out of the fearful depth, but are not as yet hauled up to the top of the rock, though the strong chain of the new covenant is so about them that they shall never fall down again, for in heaven the awe and re- verence on that score will be perfect ; but it is slavish for STATED AND ILLUSTRATED. 321 saints to fear their being cast into hell for sin, and servile to hope their obtaining- heaven for their good works. — Boston on Covenant of Grace. To the same purpose he adds, elsewhere : The law of God is, in his infinite wisdom, suited to the state of the crea- ture to whom it is given. And therefore, howbeit the be- liever's eternal happiness is unalterably secured, from the moment of his union with Christ by faith, yet sin dwells in him still ; the promises of fatherly smiles, and the threat- enings of fatherly chastisements, are still necessary. But it is evident, that this necessity is entirely founded on the be- liever's imperfection, as in the case of a child under age ; and therefore, although his being influenced to obedience by the promises and threatenings of the law of Christ, is not indeed slavish, yet it is plainly childish, not agreeing to the state of a perfect man, of one come unto the measure of the stature of the fulness of Christ ; and in the state of perfection he shall yield such free obedience as the angels do in hea- ven, without being moved thereto with any promises at all ; and the nearer he comes in his progress to that state of per- fection, the more will his obedience be of that nature. — Notes on Marrow. 8. On Holiness. (I) Actual Holiness in its Evangelical form. This consists in walking in Christ, Col. ii. 6 ; without this the walking in the way of the commandments is no holy obedience, but a legal selfish course of life, which, though it may be of use in society among men, yet is not acceptable to God, because it savours not of Christ, John xv. 5. This makes it true gospel-obedience, that a sinner can expect to have taken on° his hand with acceptance in the court of heaven. It lies in these four things : 1. In taking the law as out of the hand, not of an absolute God, but of a God in Christ, Matth. xvii. 5. Natural men, because of their 322 GOSPEL TRUTH spiritual blindness, receive the law as innocent Adam did from God, without eyeing the Mediator as the channel of its conveyance; hence they set themselves to obey it as they can, and think that they may have life by their obe- dience to it. This mars their obedience, makes it servile and unacceptable to God, Gal. iv. 24. &c. because it is not perfect. But the true Christian receives the law from a God, Redeemer, and Saviour in Christ, Exod. xx. 1, 2. Hence, receiving- life by faith in the free promise, they set them- selves to obey out of love to a reconciled God, in point of gratitude to a Redeemer, and as the way in which he has appointed them towards the perfection of that life he has purchased, and bestows of free grace. 2. In depending on Christ for strength for every step of their way, as branches that must bring forth fruit by communication of sap from the stock, John xv. 5. This the apostle exhorts to, 2 Tim. ii. 1. "Be strong in the grace that is in Christ Jesus." Hence the Christian goes out in the way of holy obedience, as David went out against Goliah, in the name of the Lord of hosts, 1 Sam. xvii. 45. in the name of the Lord Jesus. Col. iii. 17. Therefore, in his obedience he is self-denied and humble, acknowledging himself an unprofitable servant when he has done all. 3. In depending on him for accep- tance of all their obedience, nor daring to trust the accep- tance thereof to the nature of the work itself, Gen. iv. 4, compared with Heb. xi. 4. This is a difficult step in the narrow way, which none but true Christians do make, Phil, iii. 3. To be denied to our obedience when it is done, to lay no stress of its acceptance on our diligence, sincerity and attainments in it, is not easy ; however, it is certain that the acceptance is for Christ's sake only ? Pet. ii. 5. Lastly, In a daily recourse to Jesus Christ for purging away the errors of our way, Zech. xiii. 1. There are none that walk so exactly, but they are still making wrong steps, and contracting new defilement, which cannot be purged but by the application of the blood of sprinkling; nay, there is not STATED AND ILLUSTRATED. 323 one step the best make, but there is some defilement cleaves to them in it, so that still they need to wash their feet, John xiii. 10. This, then, is the daily exercise in the narrow way, and there is no walking in it but in Christ, as there is no true holiness but in communion with Christ ; therefore holi- ness is quite another thing than, (1) Common civility ; a man may be civil, not rude, but courteous, discreet, and obliging in his conversation, and yet be a stranger to holiness ; this was the case of the young man, of whom, when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. (2) Morality ;* whether we understand by it common honesty in dealings in the world, or a conformity to the letter of the law, which makes a blameless outward conversation, and goes under the name of moral virtue, but has no relation to Christ and his Spirit. Men may have ail this and not be holy, as had the Pharisee, Luke xviii. 11. (3) A form of godliness, 2 Tim. iii. 5. There may be a going the round of the external duties of religion, where there is no holiness ; though many place all their re- ligion in these things, as if they pray, communicate, to be concerned no more to be holy; all these differ from true * It mnst be a strange degTee of thoughtlessness to talk of gospel-holiness, under the name and notion of bare morality, as if no more were necessary to it, than a bare conformity unto the preceptive part of the law. These men should at least remember, that faith is as much a duty as any of those of the law, and what we are as much bound to carry to perfection, and employ for all those ends and purposes it is enjoined, as far as any other duty we are bound to : and as all other duties are commanded to be done in fr.ith, and in dependence on Christ, and by the grace of the gospel, this is as necessary unto holiness, as to forbear gross acts of immorality. If we measure our holiness by the law, we must conform unto the circumstantials, as well as to the substan- tial parts of it, and if any of the gospel-grounds is left out, it may be some- tiling, but it cannot be gospel-holiness ; accordingly we find the Spirit of God, wheu he comes as a Spirit of justification, inlays the soul with the whole word of God, the gospel as well as the law. As this conveyance of the new nature at first, is made only in and by Christ Jesus, so is it constantly maintained and supplied out of that same fulness of his ; and it is his holy and good Spirit which influences and actuates the soul in every act and duty of holiness, con- veying strength and nourishment into the graces, of which this gracious frame is made up, until the person comes to be perfected in his conformity unto God, and made ripe for heaven. — Sober Inquiry. 324 GOSPEL TRUTH holiness, [L] In the original and spring of them : True holi- ness springs from union with Christ; the Spirit applying the blood of Christ to the soul received by faith, improving the word, sacraments, and afflictions. The Spirit is the efficient, the blood of Christ the meritorious cause, and faith the instrumental cause of true sanctification ; but these others have a far lower rise, They are the effect of good education and breeding; of unsanctified consideration of their own circumstances and worldly interest, that oblige many to take up themselves, and live regularly ; of fear and hope ; of respect to credit and reputation, and in some of legal convictions. [2.] In the nature and kind of them. True holiness is a cluster of the fruits of the Spirit, Gal. v. 22. These formerly mentioned, civility, morality, and a form of godliness, are acts of moral discipline, which have self-love in an unrenewed heart for their principle, the reason of them is not the will of God commanding them ; they do not their works in faith of the promise of assistance from heaven, nor of acceptance for Christ's sake; but out of their own stock, little valuing whether they be accepted or no ; or if they do, looking for acceptance on their intrinsic worth. Their end is not the glory of God, and to express their gratitude; but as they come from self, so they are swallow- ed up in self. — Sermon on Matth. vii. 13, 14. (2) Importance of Holiness, and Usefulness of the Gospel- promise, as to Duty. The promise of sanctification is indeed the chief promise of the covenant of grace, made to Christ for them. Among the rest of that kind, it shines like the moon among the lesser stars. Sanctification is the very chief subordinate end of the covenant of grace, standing therein next to the glory of God, which is the chief and ultimate end thereof. The promise of it is the centre of all the rest of those promises. All the foregoing promises, the promise of preservation, the Spirit, STATED AND ILLUSTRATED. 325 the first regeneration, or quickening of the dead soul, faith, justification, the new saving- relation to God, reconciliation, adoption, and enjoyment of God, as our God, do tend unto it as one common centre, and stand related to it as a mean to their end. They are accomplished to sinners on a design to make them holy. And all the subsequent promises, even the promise of glorification itself, are but the same promise of sanctification enlarged and extended. They are but so many rays and beams of light, shooting- forth from it as the centre of them all. This appears from the scriptural de- scriptions of the covenant in the promissory part thereof, re- specting the elect, Luke i. 73, 74, 75. This matter is also evident from the nature of the thing. For the great thing Satan aimed at in seducing our first parents was the ruin of the image of God in them, that so mankind might be no more like God, but like himself. And the mystery of God for the recovery of sinners is then finished, when holiness is brought in them to perfection in heaven, and not till then. — Every command of Christ in the covenant of grace, supposeth an allowance of grace and strength sufficient for the performing of it in an acceptable manner. Accordingly, the declaration of grace stands on the front of the ten commandments, Exod. xx. 2. " I am the Lord thy God ;" ver. 3. " Thou shalt have no other gods before me." If the law come to us without the gospel, we might have some excuse for not doing what we are commanded ; yet not so strong, but that it would be overthrown, as in the case of the Pagans, Rom. ii. 12. But since, with the commands of the law requiring obedience, the gospel also comes to us sin- ners, showing how we may be enabled to obey them accep- tably, and offering us that ability in Jesus Christ, we are in- excusable in that matter ; the plea of the wicked and sloth- ful servant is rejected, and he is condemned, not only for not giving obedience, but for refusing grace and strength offered him to enable him thereto. Wherefore let us firmly believe the promises of the gospel-covenant, particularly the promise 2e 326 GOSPEL TRUTH of holiness, that we may give obedience to the command of the law. For where there is no hope of performing accepta- bly what is required, there can be no suitable endeavours after it. If the heart is hopeless in that matter, the hands will certainly hang down, and the issue must needs be, either a ceasing from the duty altogether, or else a very faint per- formance thereof, unacceptable to God. But the faith of this promise will remove the cover of sloth, animate to every good work, and bring in grace and strength for all holy obedience. " Having, therefore, these promises, dearly be- loved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord," 2 Cor. vii. 1. Since God hath not given to the church the command of sanctification to be obeyed, without the promise of sanctification to be believed; but he that hath said, " Wash ye, make ye clean," hath said also, " I will sprinkle clean water upon you, and ye shall be clean." No man hath ground to imagine that he doth so much as endeavour to comply with the true design of the command of sanctifica- tion, who doth not first believe and embrace the promise of sanctification, but falls to work with the nitre and soap of his own faithless endeavours to wash himself clean. — Boston on the Covenants. (3.) Believers have no need of the presence of their frst husband, the broken law, to promote holiness, for in Christ they have all things necessary for salvation at once. This doctrine in no respect renders holiness unnecessary* If believers had not all things in Christ necessary to make them completely holy and happy, they might despair of at- taining it, since Christ shareth his office of Saviour with cone ; neither is there salvation in any other, whether in whole or in part, Acts iv. 12. But surely believers have all * Declared so in the Act of Assembly, 1720. STATED AND ILLUSTRATED. 827 that is necessary to complete their salvation in Jesus Christ, forasmuch as he of God is made unto us wisdom, righteous- ness, sanctification, and redemption ; in the compass of which, there is sufficient provision for all the wants of all his people. It is the great ground of their comfort, that it pleased the Father that in him should all fulness dwell, Col. i. 19, And it becomes them, with their whole hearts, to approve of the design and end of that glorious and happy constitution, viz. that he that glorieth, may glory only in the Lord, 1 Cor. i. 31. It is true, that fulness is so far from be- ing actually conveyed in the measure of every part into the persons of believers at once, that the stream of conveyance will run through all the ages of eternity in heaven, as well as on earth. Nevertheless, while Christ, with all his fulness, is given to them at once, therefore they have all necessary for them at once, in him as their Head : 1 Cor. iii. 21. " All things are yours:'' Phil. iv. 18. "I have all and abound:" 2 Cor. vi. 10. " As having nothing, yet possessing all things :" Col. ii. 10. " And ye are complete in him which is the Head." But are not personal holiness, godliness, good works, and perseverance in holy obedience, justled out at this rate, as unnecessary ? No, by no means. For Christ is the only fountain of holiness and the cause of good works in those who are united to him. So that where union to Christ is, there is personal holiness infallibly, there they do good works, (if capable of them,) and persevere therein; and where it is not, all pretences to these things are utterly vain. The truth is, personsal holiness, godliness, and perseverance, are parts of salvation already bestowed on the believer, and good works begun, the necessary fruit thereof, and he hath in Christ his Head what infallibly secures the conservation of his personal holiness and godliness, his bringing forth of good works still, and perseverance in holy obedience, and the bringing of the whole to perfection in another life, and to complete the begun salvation. The same great truth he illustrates in the following 2e2 328 GOSPEL TRUTH ■words:* Is help for ruined sinners laid on the Lord Jesus Christ ? then the heliever, being united to him, has all in him, and that at once too. Christ is made of God to us wisdom, righteousness, sanctification, and redemption. What can possibly be condescended on, which there is not an- swerable help for in these ? The law as a covenant of works had a double demand on the sinner, if he would obtain sal- vation, the demand of satisfaction to justice, and the de- mand of perfect obedience ; Christ has answered them both, and the believer is united to Christ. Is not the believer then free from the covenant of works ? Is he not free from the revenging wrath of God ? Has the law as a covenant a power to renew the demand of good works, for obtaining salvation thereby, after Christ has answered it for him ? If it be so, what comes of the fully proportioned help laid on Christ, if he still leaves the believing sinner under the cove- nant of works, which requires duty, but promises no strength ? If so, where is the well-proportioned help ? Is not the law in the hand of the Mediator, or the law as the law of Christ, having a promise of strength, sufficient to bind on them obedience, holiness, and good works ? Is not the Father in the Son ? Is not God in Christ, is not Jesus Christ equally with his Father Jehovah, the Sovereign, the Supreme Most High God, Creator of the world ? Is he not our God and Redeemer ? And do not all these give a suffi- cient reason, therefore, for keeping his commandments ? (4) Directions as to Holiness. (1) This Doctrine, of Christ's state of servitude, is a most powerful incentive to gospel-obedience ; and, being applied to one's self by faith, will be found to be a spring of holiness of heart and life. And thus it may be improven, 1. More generally. 2. More particularly. • Boston on the Covenant of Works. STATED AND ILLUSTRATED. 329 First, More generally, in two branches. I. If ye have any part or lot in this matter of Christ's service, let it be the business of your life to serve the Lord Christ : say peremptorily and resolutely, " As for me and my house, we will serve the Lord," Josh. xxiv. 15. And devote yourselves to the service of God in Christ, which is your reasonable service. Serve him in the duties of worship, external and internal : serve him in secret, in your families, in the congregations of his people : serve him in first-table duties, and in second-table duties : serve him in your civil actions, and in your natural actions ; " Whether ye eat, or drink, or whatsoever ye do, doing all to the glory of God :" serve him in the several stations and relations wherein he has placed you : serve him in doing for him, and suffering for him, as he calls you. Set his holy law before you, in its spirituality and vast extent ; and know that it is the rule and measure of the service ye owe him. Look upon the service Christ performed for you, and let it excite and ani- mate you to serve him. Here is a powerful motive, to engage you to serve him. And, that it may have its due influence upon you to that effect, consider, 1. He was in the form of God, and God's equal, who served for you : ye were born in bondage under the law, bond-servants to sin and Satan, the worst of masters. If ye look to the rock whence ye were hewn, and to the hole of the pit whence ye were digged; and withal look unto the Son of God, leaving the Father's bosom, descending from his throne of majesty, laying aside the robes of his glory, and taking on the form of a servant, therein to serve for you : ye must needs be haled to his service by the overcoming force of his believed humiliation, 2 Cor. v. 14. " For the love of Christ constraineth us." 2. He has no need of your service to him, but ye were in absolute need of his service for you. Though ye had re- mained bond-slaves to Satan for ever, the want of your 2 e 3 330 GOSPEL TRUTH service, and all the disservice ye could have done the Lord of Glory, could not have hurt him ; nor can your sen-ice add any thing to his happiness, Job xxxv. 7> 8. But, without his service for you, ye had perished for ever, ye had been bound hand and foot in utter darkness, for your breaking of the first covenant of service. Are not ye and your service then wholly his ? And, if ye believe ye had perished eternally un- less he had served for you, can ye refuse him your service ? 3. The service he performed for you was hard service : The yoke he puts upon you is easy, and the burden light, Matth. xi. 30. He served as a bond-servant for you ; he re- quires you to serve him as a Son serveth his Father, Mai. iii. 17. If his people make their own service harder, they owe it not to his spirit, but to their own spirit or a worse, Rom. viii. 15. "For ye have not received the spirit of bon- dage again to fear." No less than obedience every way per- fect, could be accepted at his hand : but he will graciously accept sincere obedience, attended with many imperfections, at your hand. He had a hot service, a hot working service, a hot fighting service, for you, in the fire of the wrath of God, which burnt against him, as standing in your room. Behold him in the garden, in a cold night, sweating great drops of blood at his service ! behold him on the cross, at once grap- pling with the Father's wrath, the rage and power of devils and men ! and hear him calling for your service on that very score, Cant. v. 2. " Open to me — for my head is filled with dew, and my locks with the drops of the night." 4. His service being finished, he is now, in consequence thereof, exalted to be Lord of all, Philip, ii. 9, JO. " Where- fore God also hath highly exalted him, and given him a name which is above every name : that at the name of Jesus every knee should bow." He is now crowned king in Zion ; and all are solemnly commanded by the authority of heaven to submit to him, and serve him, to " kiss the Son," Psal. ii. 12. Our Joseph, who was sold for a servant, is now brought forth of the dungeon, and made ruler over all the land : he STATED AND ILLUSTRATED. 331 rides in the second chariot, and it is cried before him, Bow the knee. His sheaf now stands upright : let all his brethren bow down before him, even to the earth. Behold him, O believer, who served for thee in the character of a bond- servant, now highly exalted, all power given unto him in heaven and in earth : behold him sitting on the right-hand of the throne of majesty, commanding thee the broad law of the ten commands, the eternal rule of righteousness ; and strictly binding thee to obedience thereto, by the authority of God thy Creator and Preserver ; and with the additional tie of his mediatory authority, his right of redemption over thee, and his dying love to thee, which may well supply the place of the bond of the covenant of works and the curse, the only tie unto obedience which he hath taken from off thee by his service. 5. Christ served his hard and sore service for you, to this very end, that ye, being delivered from your bondage and slavery under sin and the curse, might serve him, in holiness and righteousness, Luke i. 74, 75. It was for this end the Lord Jesus undertook his service for you : why would ye then go about to frustrate the end of your Redeemer's un- dertaking for you ? Is this your kindness to your friend ? It is unthankfulness with a witness, to refuse him your service, to which ye are bound by the strongest ties of grati- tude for the greatest favour from your best friend. 6. Your service is dear bought : grudge it not. It is the price of blood, the blood of the Son of God, " Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Tit. ii. 14. Serving of the Lord is a precious privilege, as well as a duty ; for it is a part of heaven's happiness, Rev. xxii. 3. " His servants shall serve him." Ye were in bondage to sin and Satan, which would not permit you to serve the Lord ; until Christ, by his service, took their yoke from off your necks. Ye were in bondage under the curse, that no service to God could be accepted at your hand ; till ye were 332 GOSPEL TRUTH relieved, through Christ's becoming- a curse for you. Ye were bound hand and foot, yea, dead in trespasses and sins, that ye could not serve the Lord ; until his precious blood set you free, and his death gave you life and strength. And shall your service, the purchase of blood, be withheld from the glorious purchaser ? so far as it is so, it is doubtless owing to unbelief. O believer, look to the cross of Christ, and behold how he paid for every good work, every good word, yea, every good thought of thine. There is not one of these found, or that shall be found, with thee, through the ages of eternity, but it springs from the merit and never-failing efficacy of Christ's service. And, had not the Lord Jesus taken on him the form of a servant for us, there had never been one piece of acceptable service to God, one good work, word, or thought, found among the children of men, after the breach of the first covenant. 7. There is a glorious and full reward, gained by Christ's service, awaiting all his servants at the end of their course ; even the full enjoyment of God in the other world ; in which ye shall be completely happy for all eternity, 1 Thess. iv. 17. " So shall we ever be with the Lord." 1 John iii. 2. " We shall be like him ; for we shall see him as he is." Our Lord Jesus having run in the name and on the head of the blessed company, the designed heirs of glory, and having won the prize for them all, now sits on a throne at the end of the race, with the prize in his hand, calling you to make haste and follow him, and to run so, in faith and obedience, " that you may obtain," 1 Cor. ix. 24-. " Have respect to the recompense of reward," Heb. xi. 26. Set and keep your eye upon it all along in your service, as a won prize, and won for you, by the great servant : and let the hope of it excite, animate, and encourage you to the hardest pieces of service in your way towards it. The time is but short ; wherefore, though your service be difficult, it will not be longsome. And the glorious reward will more than coun- STATED AND ILLUSTRATED. 333 terbalance all your toil. And remember, that according to your works in bis service, so will your share of the reward be, greater or smaller, 2 Cor. ix. 6. «* He which soweth sparingly, shall reap also sparingly : and he which soweth bountifully, shall reap also bountifully. The reason is, be- cause both our service to God, and our reward, are purely and equally the fruits of Christ's service for us; and so they are proportioned to the efficacy of it in us : wherefore, ac- cording to the efficacy of Christ's service in us, so will our service be, and so will our reward be ; and so, the greater service, the greater reward. 8. If ye do indeed belong to Christ, as these for whom he served, ye shall certainly serve him. For, if he was crucified for you, your old man was nailed to the same cross with him, that sin might be destroyed in you, and you might serve him ; Rom. vi. 6. " Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." And your service is a part of the reward of his service, which he cannot lose : for he has his Father's faithfulness engaged for it, in the promise of the covenant made to him, Psal. xxii. 30. " A seed shall serve him ;" they shall serve him sincerely here, and perfectly hereafter. So that heaven and earth shall be overturned, and the whole frame and course of nature reversed rather than one soul, for which Christ served, be left in bondage to its lusts. Take heed then to yourselves : for your deliverance from the bondage of your lusts, and your serving the Lord, is the necessary decisive evidence of your part in Christ, of any saving interest in him and his service. If ye serve him in truth, his service is yours, imputed to you for all the pur- poses of life and salvation. If ye serve him not, ye have neither part nor lot in that matter, but must perish for ever, Luke xiii. 3. "Except ye repent, ye shall all likewise perish." Rom. viii. 13. "If ye live after the flesh, ye shall die : but if ye through the Spirit do mortify the deeds of the 334 GOSPEL TRUTH body, ye shall live." If ye be not his servants, to serve him, ye are slaves to the devil and your lusts ; and ye shall die the death of slaves for your transgressions : ye shall die a cursed death, under the curse of the law, staking you down under eternal wrath, from which ye shall never be able to lift your head : ye shall die a shameful death, stript of all covering whatsoever, the whole world beholding your shame : ye shall die a death painful beyond expression, through re- venging wrath, like nails and spears, piercing into your very souls : and ye shall die a lingering death, spun out through all the ages of eternity. Lastly, By Christ's service there is strength purchased, wherewith ye may serve him ; and it lies open to you, to be improved in the Avay of believing, for enabling you to your work, Isa. xlv. 24. " Surely shall one say, In the Lord have I righteousness and strength." The service which the Lord Jesus took off our hand upon himself, namely, the bond- service, was what we neither had nor could have strength for. Strength for the suffering part of it man never had ; strength for the working part of it man once indeed had, but now it is lost. Hence these who continue in the bond-ser- vice still, under the law or covenant of works, can work none at all : they can work no work truly good and accept- able in the sight of God. And it is vain, upon that view, to bid them work without directing them, in the first place, to get in to Jesus Christ, from under that covenant. But now the Mediator has purchased a new stock of strength, for the new service which he puts in our hand ; and it is lodged in himself, treasured up in him as the head of influence : and in the faith of it we are to set about our work, 2 Tim. ii. 1. " Thou, therefore, my son, be strong in the grace that is in Christ Jesus." So shall we be enabled for the hardest service required of us, Philip, iv. 13. "I can do all things through Christ which strengthened me." Come then, and resolutely ply the service he calls you to. J I. If ye have any part or lot in Christ's service, serve STATED AND ILLUSTRATED. 335 him as sons and daughters : serve him as a son serveth his father, not as a bond-servant serveth his master. If thou art in Christ, "thou art no more a servant (i. e. a bond-servant) but a son," Gal. iv. 7. Serve him then agreeable to the charac- ter ye bear before him. As it is your duty, so it is your high privilege, that ye have access to serve him in that manner. It is the price of Christ's blood ; slight it not. He served as a bond-man, that ye might serve as sons. Ye had been bond-servants for ever, had not the Son of God be- come a bond-servant for you, being "made under the law, that ye might receive the adoption of sins," Gal. iv. 4, 5. And indeed he only was fit to serve God in that character : none else was able to have managed it acceptably. Where- fore, 1. Serve him out of love to him : let your work and labour be a work and labour of love, Heb. vi. 10. Behold the Son of God serving a hard service in your stead, from love to his Father, and love to you who were altogether unlovely : and let the love of Christ constrain you to obedience. Believing views of Christ in the form of a servant will produce this constraining love, 2 Cor. v. 14. " For the love of Christ con- straineth us, because we thus judge, that if one died for all," &c. They will also prevent your acting from a slavish fear of punishment, and a servile hope of reward, both of them unbecoming the state of sonship, 2 Tim. i. 7. " For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." As, on the other hand, they will fill you with a filial fear of God's fatherly anger, and a son- like hope of the purchased and promised reward. 2. Serve him universally, so as ye may stand perfect and complete in all the will of God, Col. iv. 12. The Spirit of adoption brings men unto this evangelical perfection : but a sinner serving God in the state of bondage will never com- ply with the whole will of God ; but there will still be ex- ceptions lying in the heart of such a one, against some one or other piece of commanded service. This is evident from 336 GOSPEL TRUTH the Psalmist's testimony, Psal. cxix. G. " Then shall I not be ashamed, when I have respect unto all thy commandments." Serve ye the Lord then as sons, sticking at no piece of service commanded you, however painful, costly, or danger- ous: for at this rate Christ served for you, sparing neither pains nor cost, and sticking- at no danger. Lastly, Serve him constantly, even to the end, Psal. cxix. 112. "I have inclined mine heart to perform thy statutes alway, even unto the end." It argues the spirit of a sinner in the state of bondage, to ply the work no longer than the whip is held over one's head, or than one has something to gain to himself by his work, Job xxvii. 10. "Will he delight himself in the Almighty ? will he always call upon God ? show yourselves sons of God, by cleaving to his service con- tinually, and never going back again to your old masters. Remember him who was obedient even unto death. Secondly, and more particularly, if ye have any part or lot in this matter, let the same mind be in you, which was in Christ Jesus, who, for you, took on the form of a servant. 1. Be of a loving and charitable disposition towards your brethren, the sons of men. Be concerned for the good of others, as well as for your own. Lay aside all hatred, malice, and revenge, envy and grudge at the good of others, as ever ye would show yourselves partakers of the spirit of Christ. Love your neighbour as yourselves. Let the love that Christ showed to his Father, and to mankind, in taking on the form of a servant in man's nature, inspire you with this love. 2. " As ye have opportunity, do good and be serviceable unto all men, especially unto them who are of the household of faith," Gal. vi. 10. Whether they be good or bad, with- hold not ye the good that is in the power of your hand to do them. The Father set his love on a select company of man- kind; but they behoved to be redeemed, to be bought from destruction with a price : and no sooner was it proposed to the Son to do this for them, but he consented to do it, and STATED AND ILLUSTRATED. 337 to take on him the form of a servant for that effect. If the same mind he in you that was in Christ, it will not divert you from doing good to men, that you are nothing obliged to them, they are unworthy of kindness, have done wrong to you, and ye cannot expect compensation from them. Could any or all of these arguments have prevailed with the Son of God to withhold his helping hand from us, we had been all under bondage to this day, without hope of relief. And let it move you to do good to the saints in a special manner, that they are the persons in particular for whom Christ took on him the form of a servant. 3. Put on bowels of humanity, mercies, and compassion towards those who are in distress, Col. iii. 12. A selfish and untender disposition, void of sympathy with those in misery, is most unlike that mind which was in Christ Jesus, who, in his pity towards miserable sinners, laid aside the robes of his glory, and took on him the form of a servant, that he might relieve them. "But he shall have judgment without mercy, that hath showed no mercy," James ii. 13. 4. Show a strict regard to justice in your dealings; and be conscientious in giving every one his due. It was from regard to justice, and that the service due unto God from the elect, in virtue of the original contract, might be performed, that Jesus Christ took on him the form of a servant, and made out the service. 5. Be humble, and condescend to low things necessary for the good of others. For this we have the example of God's equal, taking on him the form of a servant ; which may fill the faces of the proud and selfish with shame and blushing, John xiii. 14, 15. " If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you." Lastly, Be mortified to the ease, pomp, and splendour of the world. Be ready, at God's call, to forego the comforts ' of a present life, in the believing prospect of a better ; " look- 2f 338 GOSPEL TRUTH ing unto Jesus, who, for the joy that was set before him, endured the cross, despising the shame :" and sit down con- tented, though the world should neither give you its good word, nor its kind look. All the time that our blessed Lord Jesus Christ was in the world, from his birth to his burial, he was in it in the character of a bond-servant ; and accordingly had but coarse entertainment, hard lodging, being held in no reputation, and at length buffeted, scourged, and crucified.* Be of a gospel- spirit, having high thoughts of the free grace of God, and deep impressions of the nothingness of man, and all that he can do, Gal. vi. 14. Learn and hold gospel-principles in your heads. Keep up a gospel-frame in your hearts, and have a gospel practice in your walk, on the credit of the promise, going on in duty; let love constrain you to obedience, and be strict and tender in the whole of your walk, and so adorn the profession of the gospel. — Boston s Sermons. (5) The connection between our holiness and the glo7-y to be revealed. The Assembly, in their second act about the Marrow, ex- plaining and confirming the first, declare that the following position is of a pernicious and dangerous tendency — " That obedience is not properly a federal or conditional mean, nor has any kind of causalty in order to the obtaining of glory ; whereby, say they, all usefulness and influence of holy obe- dience, in order of means towards the possession of heaven, seems to be excluded." To oppose this mistake, and explain the true doctrine, we have the following hints. Our holiness leads us to heaven, (1) By way of order in the nature of things, whereby one thing necessarily goes before another. Thus the beginning of a thing goes before * The above is taken from the sermon of Boston on Christ in the form of a servant. STATED AND ILLUSTRATED. 339 the end of it, and as there is no reaching the end without the beginning-, so the narrow way is the beginning1 of the Christian course, and eternal life in heaven the end of it, Rom. vi. 22. Thus the sun rising must go before its get- ting to the meridian, the seed-time before the harvest, and the first-fruits before the whole harvest ; so walking in the narrow way must go before life in heaven, Prov. iv. 18 ; Psal. cxxvi. 5 ; Rom. viii. 23. This establishes infallibly the necessity of holy obedience; it being as impossible for subjects capable of holy obedience to see life without it, as to reach the end without beginning the work, &c. Heb. xii. 24. But will any say that the beginning, the sun-rising, are the condition upon which the end is given, the sun is set ? &c. (2) By way of connection, whereby one thing is knit with another, whether in the nature of things or by special ap- pointment. Thus the means and the end, the way and the journey's end, are connected in the nature of things, that whoso neglects the means, cannot reach the end ; that takes not the way, cannot reach the journey's end. Thus the wrestling and the prize, the Christian fight and the crown, are connected by divine appointment. But the former does neither properly merit the latter, nor is it the condition thereof, 2 Tim. iv. 7, 8. compared with Rev. iv. 10. In the narrow way there must be fighting, because there is oppo- sition ; but if ye go along that way ye will get to life, even as if ye go by such and such places, ye will get to such a city. Yet is not the going that way the condition of ad- mission into the city. The true state of the matter lies here. Eternal life is freely given to the soul in the first moment of believing, it is begun in them, John iii. 36 ; and v. 24; 1 John v. 12. It exerts itself, and hath its operation and progress in the walking in the narrow path ; and death being the end of the way, where the body of death is drop- ped, the soul then comes to have that life completed ; as one having perfected the journey, enters the city. The which 2f2 340 GOSPEL TRUTH overthrows all merit and conditiouality of works as to eternal life, and in the meantime infallibly establishes the necessity of them in it, viz. considered in its perfection in heaven. — Sermon on Mat. vii. 13, 14. Detached Thoughts. Let your life be a believing conversation ; for the gospel is the object of faith, and is no farther received than it is believed. So it is a life of faith that is becoming the gospel. Gal. ii. 20. " The life which I now live in the flesh," says the apostle, " I live by the faith of the Son of God." Faith is the salt that ye must have in yourselves ; Avhatever ye do must be seasoned with it, else it will be unsavoury. It must be seasoned with the faith of the command, the knowing it to be your duty, and with the faith of the promise of assis- tance, and of the promise of acceptance through Christ : " for whatsoever is not of faith is sin," Rom. xiv. 23. aud " without faith it is impossible to please God," Heb. xi. 6. Detached Sentiments. Let your conversation be a believing conversation. Faith is the salt ye must have in yourselves ; whatever ye do must be seasoned with it, else it will be unsavoury. It must be seasoned with the faith of the command, knowing it to be your duty, and with the faith of the promise of assistance and acceptance through Christ. It is not the Spirit of God that teaches men to dispute themselves away from believing, because they are unholy, great sinners, and to wait till they be better ere they come to Christ : that is like a man disputing himself from the fire because he is cold, from the physician because he is sick ; nay, rather come directly to him, that ye may be holy ; nay, get grace to reform and overcome your lusts. Legal preachers are enemies to Jesus Christ and the eternal interests of souls. STATED AND ILLUSTRATED. 341 They may long hammer on sins and duties ere one be rightly done, while unbelief is not detested as the grand mur- derer. They may strike the rocks with law terrors long, ere they bring forth the still running water of gospel-sorrow, and press duty in vain, while they direct not to Christ as the head of influence. Some cry out upon us, that we preach nothing but Believe, believe ; but O that we may be the more vile if it be so. — We have little taste often for the preaching of Christ the great mystery of the gospel. The preaching of sin and duty, as they call it, has been more desired, than the preaching of the vitals of religion. I fear it be the plague of the generation to get such preaching of sin and duty, as that of Christ and free grace fall through between the two and the gospel, into a system of morality and virtue, pressing men to the observation of these, as the conditions of their salvation and the road to happiness, without any notion of Christ and faith in him, as the spring of all holy walking. Preaching on " Come unto me, ye that labour and are heavy laden," &c. he says, I cannot agree with those that re- strain these expressions to those that are sensible of their sin and misery, without Christ, and are longing to be rid of the same ; but I think it includes all that are out of Christ, sensible and insensible. The above restriction may well be a snare to an exercised soul, which ordinarily by a legal disposition in all will not allow that they may come to Christ, because sin is not heavy enough to them : but although sin- ners will never come to Christ, till they see their need of him, yet this I will ever preach, " that all under pain of damnation are obliged to come to him, and that they shall be welcome on their coming, be their case what it will, that such as are willing to come ought not to stop on a defect of their sensibleness, but come unto him that they may get a true sense of sin unto repentance, for He is exalted a Prince and a Saviour to give repentance unto Israel and remission of sins." A sinner's care, considering the crook in his lot as the 342 GOSPEL TRUTH work of God, without any saving relation to him, will never be a way to carry rightly under it ; but having believed in Jesus Christ, and so taking God for his God, the considering of the crook as the work of God, his God, is the proper means to bring him to that desirable temper and behaviour. Many hearers mistake here, when they hear such and such law considerations proposed, for bringing them to duty : they presently imagine, that by the mere force of them they may gain the point. And many preachers too, who, forgetting Christ and the gospel, pretend by the force of reason to make men Christians, the eyes of them both being held that they do not see the corruption of men's nature, which is such as sets the true cure above the force of reasou ; all that they are sensible of, being some ill habits which they think may be shaken off by a vigorous application of their faculties. To clear this matter, consider, First, Is it rational to think to set fallen man, with his corrupted nature, to work the same way with innocent Adam. This is to set beggers on a level with the rich, lame men to a journey with them that have limbs. Secondly, The scripture is very plain on this head, show- ing the indispensable necessity of faith, Heb. xi. and that such as unites to Christ, John xv. 5. " Without me," i. e. separate from me, "ye can do nothing," no, not with all the moral considerations ye can use. How were the ten com- mands given on Mount Sinai ? not bare exaction of duty, but fronted with the gospel, to be delivered in the first place, " I am the Lord thy God," &c. I know a Christian may reach it without full assurance : but still, according to the measure of their persuasion, that God is their God, so will their attainments in it be ; these keep equal pace. O what kind of hearts do they imagine themselves to have, that think they can for a moment empty them of the creature, farther than they can fill them with a God as their God, in its room and stead ; no doubt, man may, from the force of moral considerations, work themselves to a behaviour under STATED AND ILLUSTRATED. .343 the crook externally right, as many pagans had ; but a Christian disposition of spirit under it, will never be reached without that faith in God. I offer these advices : 1st. Con- sider it as the work of your God in Christ ; this is the way to sprinkle it with gospel-grace, and so to make it tolerable. Ps. xxii. 1, 2, 3. The discerning of a father's hand in the crook, will take out much of the bitterness of it, and sugar the pill to you. For this cause it will be necessary, 1 . So- lemnly to take God for your God under your crook, Ps. cxlii. 4, 6. (2) Iu all your encounters with it resolutely to believe, and claim your interest in him, ] Sam. xxx. 6. 2. Enlarge the considerations with a view of the divine rela- tions to you, and the divine attributes. Consider it, being the work of your God, the work of your Father, Elder Bro- ther, Head, Husband, &c. who therefore surely consults your good. Consider his holiness and justice, showing he WTongs you not : his mercy and goodness, that it is not worse : his sovereignty that may silence you ; his infinite wisdom and love that may satisfy you in it 2. MR EBENEZER ERSKINE, STIRLING. ]. The nature and order of the Covenant of Grace. The covenant of grace, in its original make and constitu- tion, was transacted with Christ as a new covenant Head, a public Person representing all the spiritual seed which the Lord had given him ; for, since the fall of man, God never entered into any covenant directly or immediately, but only by the intervention of a Mediator and Surety. Hence in our Larger Catechism we answer to that question, With whom was the covenant of grace made ? The answer is It was made with Christ, and with the elect as his seed. Hence it is we read of grace given in Christ before the 341 GOSPEL TRUTH world was. In this covenant there are some things that re- late particularly to Christ himself as Surety and Redeemer, and some things in it that relate to the members and seed of Christ, the Father having- promised sufficient furniture and through-bearing to his Son, both for the purchase and appli- cation of redemption. The Son, he undertakes not only to satisfy justice, to fulfil the law, to bruise the head of the old serpent ; but also, by his Spirit, which he would send into their heart, to sprinkle them with clean water, to enlighten, to justify, and to adopt and sanctify them, and at last to pre- sent them without spot or wrinkle, or any such thing. And when all this comes to be revealed, and set forth in a gos- pel dispensation, what is incumbent on us but to subscribe to this glorious transaction, and plan of redemption, that was laid by Infinite Wisdom? Thus, I say, the covenant was originally transacted with Christ, and with us in him, and through him. And they who, either in print or pulpit, ridicule or exclaim against this as a new scheme of doctrine, they do not ridicule us, but the doctrines of the Church of Scotland asserted in her standards.* Elsewhere he says, The covenant and all the promises of it are made to Christ as the first heir, both by birth and purchase. He is God's first-born, and therefore the heir of the inheritance of eternal life. But besides, as the second Adam, by his obedience and death, having fulfilled the law and satisfied justice, the promise of life which was forfeited by the sin and disobedience of the first Adam, comes to be settled upon him, and his seed in him. Now, matters stand- ing thus, the soul, in applying of the promise, takes its title thereto, not upon the ground of anything in itself, but comes in only upon Christ's right and title. His righteousness is the only proper entitling meritorious condition of the cove- nant, and of all the promises thereof, f This covenant is * Sermon on Rev. iv. 3. t Though, agreeable to other accurate divines, these wprn Mr Erskine's scriptural views of the condition of the new covenant, so much forbearance he possessed, that he has the following note in 171S. " Hut, say you, is net faith STATED AND ILLUSTRATED 345 a covenant of grace, a covenant calculate for abasing self, and exalting the grace of God in the sinners salvation. The covenant itself is not a covenant of our making, but of God's making. Indeed, we read of covenants made by men in scripture, Psal. 1. 5. " Those that have made a covenant with me by sacrifice." Israel entered into covenant with the Lord ; but these covenants that are made by us are only engagements unto duty, in the strength of that grace which is promised in the covenant of grace, which is not of our making, but of God's making : " I will make with you an everlasting covenant; I have made a covenant with my chosen ; I will make an everlasting covenant with you, even the sure mercies of David," and the like. Again, self is ready to creep in, and to make terms, and conditions, and qualifications of our own, to interest us in this covenant, and the blessings thereof; but this covenant is so framed by Infinite Wisdom, as to exclude all these, that no man may boast ; for the promises of it are so framed, as every thing is freely bestowed, without regard to either good or ill in the creature : it runs in the form of a testamentary deed or gift, than which nothing can be conceived more free : " I will be their God, I will be merciful to their unrighteousness, I will see their ways and heal them ;" i. e. I will do this and that of my own sovereign grace, without regarding the creature's qualifications. — Sermon on Rom. iii. 37. the condition of the covenant ? Ans. I will be loath to condemn that way of Bpeaking, because worthy men have used it, and do use it in a sound sense. But, sirs, I would have you to remember, that when it is called a condition, all that such worthy and learned men mean by it, is only this, That you can have no saving benefit or advantage by Christ, unless he be received ; you can have no benefit by God's covenant of promise, unless you believe the promise to be true, and believe it with application to your own souls. Faith is just Buch a condition, as shows the inseparable connection between one thing and another ; as if you should say to a beggar, There is your alms, on condition you take it ; there is meat, on condition you eat it ; there is a good bond for a sum of money, on condition you trust him that granted it. Now, such a condition of the covenant of grace, is faith ; it is just a taking what is freely given, without money and price ; and let it be remembered, that itself is one of the blessings promised in this covenant."— Sermon on Rev. iv. 9. 346 GOSPEL TRUTH This covenant of grace may be viewed and considered as in its dispensation or exhibition. God, in his infinite wis- dom for reaching- the great end and design of a covenant of grace, has appointed ordinances, that by these, as through conduit-pipes, his grace and fulness may be communicated to us, and this comes to every man's door, it is presented as the ground of faith common unto all the hearers of the gos- pel, elect and reprobate ; we call all and every one to take hold of this covenant. — As to the order of things, it is pleasant to observe, how the method and order of the covenant of works is just inverted in the covenant of grace. In the covenant of works, duty was the foundation of our privilege. Man was first to perform duty, and upon the doing of that, might expect the privilege in a way of pactional debt. But now, I say, the very reverse of this is God's order and method in the covenant of grace ; for here we are first to believe the privilege, or to receive it as a grant of sovereign grace, and upon that ground we are to go on to duty. This is a thing that needs to be adverted to with the utmost attention, in re- gard the very strength of nature runs in the way of the covenant of works, viz. to expect the privilege on the score of duty, and to fancy that God is a debtor to us when we have done this and the other duty required in the law : the stream of nature runs quite cross to the order and method laid in the covenant of grace, namely, first to receive the privilege in a way of grace, like beggars receiving God's alms, and then to perform duty as a testimony of gratitude for the privilege received, without expecting any thing from the Lord on account of duty done by us. This is what proud nature spurns against with the utmost reluctancy. What ! to take all freely without money and without price, and to reckon ourselves unprofitable servants when we have done all, is what depraved nature cannot yield to, till the heart be new-moulded by sovereign and efficacious grace. " Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil," &c. ? " Wherefore have we fasted STATED AND ILLUSTRATED. 347 and prayed, and thou takest no knowledge ?" is expressive of our natural way of thinking-. But though this way lie cross unto nature, yet this is the way in which God will have sinners saved, or else they shall never share of his salvation. He will have them to receive eternal life begun here, and consummated hereafter, as the gift of God through Jesus Christ our Lord, without regard to any of our doings as a foundation of our claim or title thereunto. It is pleasant to observe, that when God published the law at Mount Sinai, he ushered it in with the great new-covenant grant. " I am the Lord thy God, which have brought thee out of the land of Egypt, and house of bondage." Here is the object and foun- dation of their faith, and thereupon he founds their obedience unto the precepts of the moral law. " Thoushalt have no other gods before me. Thou shalt not make unto thee any graven image. Thou shalt not take the name of the Lord thy God in vain," &c. If the commands of the moral law had been set first, and thereupon God had said, Do these things, and I will be your God, this had been a pure covenant of works indeed. But first he reveals himself as their God in Christ, a reconciled God and Redeemer, and upon this footing presses obedience to his commandments ; so that I say the order of doctrine laid in the dispensation of the gospel, is first to lead the sinner by faith unto Christ, and unto God in him, and thereupon to inculcate obedience to the law as a rule of duty. This order of doctrine is laid down in our Lesser Catechism by the Westminster Assembly, where, in answer to the third question, we are told, that the scriptures principally teach, what man is to believe concerning God, and then what duty God requires of man ; and according to this order we have first, the objects of faith and privileges of be- lievers explained, and then the duties of the moral law in- culcate upon that ground. The same method we find the apostle Paul observes in the most of his epistles, so that this is no new scheme, but the good old way ; and if this order 348 GOSPEL TRUTH of doctrine be inverted, we disturb the comely order which infinite wisdom has laid in the dispensation of the new cove- nant, and infallibly return back to the old covenant of works.* 2. Nature of the GosjieL The word gospel properly signifies any good speech or joy- ful message ; and fitly it is applied unto the gospel, because it brings the most joyful message unto lost sinners that ever was heard : "Behold," said the angel unto the shepherds, " we bring you good tidings of great joy, which shall be un- to all people ; for unto you is born this day in the city of David, a Saviour, which is Christ the Lord." On this ac- count it is also called the joyful sound, Psal. lxxxix. 15, 16. " Blessed are the people that know the joyful sound. They shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day; and in thy righteous- ness shall they be exalted." The gospel brings a sound of liberty to captives, of pardon to condemned criminals, of peace to rebels, a sound of life to the dead, and of salvation to them that lie on the borders of hell and condemnation. — In the gospel, in this view, there are no precepts ; all these, the command to believe and repent not excepted, belong to, and flow from the law, which fastens the new duty on us the same moment the gospel reveals the new object. — The un- believer is condemned in the gospel-court. Now, do not mistake this way of speaking, as if, when I speak of the gospel-court, I mean as if the gospel, strictly considered, condemned any man ; the gospel, like its glorious Author, comes not into the world to condemn the world, but that the world through it may be saved ; neither do I mean as if there were new precepts and penalties in the gospel, considered in a strict sense, which were never found in the book or court • Sermon ou Heb. xxL 19—23. STATED AND ILLUSTRATED. 349 of the law. This is an assertion which has laid the founda- tion for a train of damnable and soul-ruining errors ; as of the Antinomian error, in discarding the whole moral law as a rule of obedience under the gospel ; the Baxterian error, of an evangelical righteousness different from the imputed righte- ousness of Christ ; The Pelagian and Arminian error, of a sufficient grace given to every man that hears the gospel to repent, and repent by his own power* — The gospel, strictly taken, is a word of promise. The first gospel that was ever preached to our first parents, when a dismal cloud of wrath was hanging over their heads in paradise, after the fall, was in a promise, Gen. iii. 15. The gospel preached unto Abra- ham, what was it but a promise of Christ ? " In thy seed shall all nations of the earth be blessed," GaL iii. 18. We are carefully to distinguish between the gospel, and the dis- pensation of the gospel ; for although the gospel, strictly taken, be a word of promise, yet there are many other things that belong to the gospel-dispensation ; for instance, the law of God, considered both as a covenant and as a rule, falls in under the dispensation of the gospel ; the law, as a covenant, is a schoolmaster to lead us unto Christ, by convincing us of sin and misery; the law, as a rule, comes in to show us what is good, and what the Lord doth require of us, not for justification, but in point of love and gratitude, even to do justly, to love mercy, and to walk humbly with our God. And every man that really by faith closes with the promise, or law of grace, will infallibly approve of the law of com- mandments, as holy, just, and good, and thus it is for a light to his feet, and a lamp to his path. All gospel institutions, such as the word, sacrament, and prayer, and other means of God's appointment, belong to the dispensation of the gospel, being as so many golden pipes, by which the oil of the grace of God in the promise is conveyed to the city of God. All the histories, prophecies, and types of the word, what are • Ser. on John iii 18. 2 G OOU GOSPEL TRUTH they, but an opening and explication of the promise ? every thing in the word, from the beginning to the end of it, is some way or other subservient to the exhibition or applica- tion of the promise to us. 3, The difference between law and gospel, and their harmony. (1) The law of commandments coming out of Sinai, is a thing known, (though not in its uttermost latitude and ex- tent,) by the light of nature, as is clear, Rom. ii. 14, 15 ; where the apostle tells us, that " the Gentiles which had not the law, do by nature the things contained in the law ; these having not the law, are a law unto themselves, which show the works of the law written in their hearts." The writings of Seneca, Plato, Confucius, and other heathen moralists, are uncontested evidences of the truth of this ; but the gospel, or the law which cometh out of Zion, is a thing only known by the supernatural revelation from on high. Search all the volumes of the heathen philosophers from one end to the other, you shall never find in them the least hint of an in- carnate Deity, or of the glorious mystery of salvation through a crucified Christ. Indeed, they discovered God as a creat- ing God, and as a governing God, as a commanding and threatening God, but they never discovered him as a pro- mising God in Christ: No, no, this is only owing to the dis- covery that God has made of himself in the gospel. (2) The office of the law coming out of Sinai, is to discover sin and guilt : it was added because of transgression, says the apostle. By the law is the knowledge of sin, and sin by the command- ment appears to be exceeding sinful ; but the office and pro- vince of the gospel coming out of Zion, is to discover Christ as the Lord our righteousness, and the end of the law ; for the gospel tells us that Christ was made sin for us, that we might be made the righteousness of God in him. (3) The law of works is a cursing and condemning word to the guilty sinner : " Cursed is every one that continueth not in all things STATED AND ILLUSTRATED. 351 written in the book of the law to do them." It cries Wo, wo to the inhabiters of the earth. Nothing but clouds of wrath and vengeance are to be seen by a guilty sinner, when he looks towards Sinai. But now the gospel is a word of blessing; it presents Christ, the blessed seed of Abraham, and cries, " Men shall be blessed in him, and all generations shall call him blessed." The law is a word of wrath, but the gospel comes with the olive-branch of peace. The law dis- plays the red flag of war, but the gospel casts out the white flag of reconciliation, saying, God was in Christ reconciling the world to himself. (4) The law of works is calculate for the justification of a righteous man like Adam in a state of perfect integrity, and it speaks peace to none but such, but the gospel or law coming out of Zion, is calculate for the justification of the fallen, ruined, and bankrupt sinner; it shows a way how God doth justify the ungodly. (5) The law coming out of Sinai is a word of precept, or a commanding word, but the law coming out of Zion is a promising word. By the gospel God shows what he is to do for us and to us of his sovereign grace, by the law he shows us what we are to do for him in point of duty : " He hath showed thee, O man ! what is good ; and what doth the Lord require of thee, but to do justly, and love mercy, and walk humbly with thy God ?" By the gospel God shows what we are to expect from him, and by the law he shows us what he expects from us in a way of duty and gratitude. In a word, all precepts whatsoever belong to the law, but all promises, offers, and revelations of grace, belong to the gospel. (7) The law of works enjoins duty, but gives no strength to discharge it; the law does not furnish the bankrupt with any new stock wherewith to fall a-trading, but supposes us to have the stock and strength that God gave us at our creation ; it abates nothing, remits nothing of its demands upon the account of our weakness, but requires as much service of the sick and weak sinner, as if he were sound and strong. It admits of no composition, or allowance to the insolvent debtor ; but now 2g 2 352 GOSPEL TRUTH the law coming out of Zion, (the gospel,) considers the sin- ner as bankrupt, and therefore presents him with gold tried in the fire to enrich him ; it considers him as naked, and therefore presents him with white raiment to cover him. But although there be all these differences between the law and the gospel, yet there is no feud between them. They strictly stand together in their proper place ; the law is not against the gospel, nor the gospel against the law ; no, there is a pleasant harmony, which will be clear if we consider, that by the gospel the law reaches its end. Christ is the end of the law for righteousness to every one that believeth. In the gospel we see the law fulfilled as a covenant, and settled as a rule of obedience. I say, it is fulfilled as a cove- nant by the righteousness revealed in the gospel, yea, not only fulfilled, but magnified and made honourable ; a new and superadded glory reflected upon it, by Christ the Son of God his being under the law to redeem us, who were under the law. And then by the gospel it is also settled as a rule of obedience : " Do we make void the law through faith ? yea, we establish the law." The gospel brings to light new motives and argu- ments to obedience, which the law itself, abstractly consid- ered, could never afford, namely, arguments drawn from the consideration of redeeming grace and love, which have a more constraining power to obedience with an ingenuous soul, than all the curses and penalties that the law denounces against those who do not continue in obedience thereto. Again, the harmony of the law and gospel appears in this, that the law paves the way to the entertainment of gospel- grace, for it is a schoolmaster to lead us unto Christ, that we may be justified by faith. The law is a lance in the hand of the surgeon, to open the ulcer of sin and corruption within us; the gospel, as a medicinal balsam, drains and gradually heals it, when applied in a way of believing ; the law is a plough, to till up the fallow-ground of the heart of man ; the gospel is the good seed cast into the furrows, which being impregnate by the dew of heaven, makes it spring up to STATED AND ILLUSTRATED. 353 everlasting- life. Again, what the law teaches preceptively, the gospel teaches effectively; the law enjoins the duty, the gospel furnishes with grace to obey it ; there is no duty the law requires, but there is suitable furniture in the gospel- promise to discharge it. Doth the law require us to know the Lord, in the first precept in the moral law ? Well, here is suitable grace provided in the gospel : " I will give them an heart to know me, that I am the Lord." Doth the law require us to trust in him at all times ? Well, the gospel- promise is suited unto this, "they shall trust in the name of the Lord," Zeph. iii. 12. Doth it require us to love the Lord our God, with all the heart, soul, strength, and mind ? Here is gospel-grace to effect it : " I will circumcise their hearts to love me, saith the Lord." Doth it crave obedience, saying, Walk before me, and be perfect. Well the grace of the gospel says, " I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judg- ments and do them." Doth the law enjoin us to sanctify the Lord in our hearts, and make him our fear and our dread ? The grace of the promise exactly suits that, " I will put my fear in your hearts, that they shall not depart from me." Doth the law require us to call ou the name of the Lord, to worship and to serve him ? The gospel promises, that the spirit of grace and supplication shall be poured out to help our infirmities, and to teach us to pray and praise, and perform other acts of worship. Does the law enjoin us to repent, and turn from the evil of our ways ? The gospel promises us the heart of flesh. Thus you see, what the law teaches pre- ceptively, the gospel teaches effectively. — Again, I might tell you that the harmony between the law and the gospel ap- pears in this, that the law discovers the sinner's duty, and the gospel the object of duty. The law enjoins faith, the gospel lifts up Christ the object of faith ; as Moses lifted up the serpent in the wilderness, even so is the Son of man lift- ed up, viz. upon the gospel-pole, that whosoever believeth on him should not perish, but have eternal life. The law en- 2g3 354 GOSPEL TRUTH joins the sinner to love God with all the heart, but it is the gospel only that presents God in such a view as to become an object of love to a guilty sinner, namely, as he is a re- conciled God and Father in Christ. The law enjoins us to turn from sin under the pain of eternal wrath and vengeance, the gospel shows the sinner a refuge unto which he is to turn : " Turn ye to your strong-holds, ye prisoners of hope." The law enjoins mourning for sin : " Rend your hearts, and not your garments." The gospel presents a crucified Christ wounded for our transgressions, whom when the sinner views, he mourns as for an only son, and is in bitterness as one is in bitterness for a first-born. The law requires us to worship the Lord our God, the gospel discovers both the object and the way of worship. I say, the gospel discovers the object of worship, viz. God in Christ, and the way to the holiest opened by the blood of Jesus. Thus the whole life and work of a Christian is a continual traffic from the law to the gospel, and from the gospel back again to the law as a rule. (4) On Saving Faith. 1. This is faith in Jesus Christ, it has Christ for its main and principal object ; there is such a sibness betwixt Christ and faith, that they cannot be separated. Take away Christ from faith, then faith is but a cypher, and stands for no- thing ; nothing can fill the eye or hand of faith, but Christ only. Christ is the bread of life, faith is the mouth of the soul that eats and feeds on him; — Christ is the mystical brazen serpent, faith the eye of the soul that looks to him for healing ; — Christ is the strong-hold cast open to the prisoners of hope, faith the foot of the soul that runs into him for shelter ; — Christ is our living altar, his satisfaction and intercession like the two horns of the altar, and faith flies in thither for safety from the law and justice of God, which pursues the sinner for his life ; — Christ is the Bride- STATED AxVD ILLUSTRATED. 355 groom, and faith, like the bride, takes him by the hand, saying, Even so I take him. In a word, faith slights and overlooks every thing to be at Christ, saying with David, " Whom have I in heaven but thee, and there is none upon earth that I desire besides thee ;" and with Paul, " I count all but loss for the excellency of the knowledge of Christ Jesus, my Lord." 2. The nature of faith in Christ. (1) This lies in the soul's firm and steady assent unto the reve- lation of the gospel concerning Christ, so that the man can- not but join issue with Paul, " This is a faithful saying, that Christ Jesus came into the world to save sinners." Now, this assent of the soul to the gospel-revelation, is not a bare historical assent, which leans only to the testimony of man, for thus reprobates may and do believe, but it is such an assent as is bottomed upon the testimony of God, or his re- cord concerning Christ in the gospel. Hence it is called, a believing in the record of God, a setting to the seal that God is true. Faith, that is of a saving nature, will not venture upon any thing less than the credit and authority of God himself. " Thus saith the Lord," is the ground and reason of the soul's assent. In a particular manner, the soul gives its assent to the truth of the promises of the gos- pel, and the revelation of the word concerning the person, natures, offices, undertaking, and performances of our Lord Jesus Christ, as the Redeemer, Saviour, and Surety of lost sinners. (2) There is in faith an assurance of application or appropriation, expressed frequently by a resting, a trusting, or confiding in the Lord, and the veracity of his word of grace and promise. The general call and offer of the gospel reaches every individual person, and God speaks to every sinner as particularly as though he named them by his name and sirname. Remission of sins is preached to youy we beseech you to be reconciled, the promise is unto you ; and for my part I do not know what sort of a gospel men make, who do not admit this. Now I say, faith, which is the echo of the gospel-offer or call, must needs receive an 356 GOSPEL TRUTH offered Christ and salvation, with particular application to the soul itself. For a person to rest in a general persuasion that Christ is offered to the church, or a persuasion of God's ability and readiness to save all that come to Christ, is still but a general faith, and what devils, reprobates, and hypo- crites may have. Here lies the great pinch and strait of believing; the convinced and awakened soul, through the policy of Satan, and the workings of a deceitful heart, thrusts away the word of grace, as not pertaining unto it ; till God, by the power of his Spirit, irradiate the word, and irradiate the mind of the sinner, letting the man see that to him the word of salvation is sent, and then he be- lieves with particular application — not only good will to men upon earth, but good-will to me. By this act of faith, the soul takes home the promise, and embraces it as a good and suffi- cient security for itself. Their faith in the promise was a persuasion or assent with appropriation thereof to their own souls, insomuch that they looked upon the promise as their substance ; and hence is that which we have in the first verse of Heb. xi. " Faith is the substance of things hoped for." This applicatory act of faith, wherein the very life, soul, and sweetness of faith lies, is pleasantly illustrated and expressed in David. God had made a promise to him of the crown and kingdom of Israel, which bore up his spirit, when, through the rage and fury of Saul, he was hunted like a partridge upon the mountains, and viewing the promise and the fidelity of the promiser, he cries out, Psal. lx. C. " God hath spoken in his holiness, I will rejoice ;" and because I have the security of his promise, I dare say it with confidence and assurance, " Gilead is mine, and Manasseh is mine." In like manner, true faith appropriates the mercy of God in Christ to the soul itself in particular, upon the free and faithful promise of God. I might here demonstrate, that the stream of our best Protestant divines concur in their sentiments as to this mat- ter. I shall only at present quote the definition of faith STATED AND ILLUSTRATED. 357 given by the great and judicious Dr Owen in his Catechism, where, having moved the question, What is justifying faith? his answer is, " A gracious resting on the free promises of God in Christ Jesus for mercy, with a firm persuasion of heart that God is a reconciled God to us in the Son of his love." According to this account of faith, this assurance I speak of, viz. a persuasion of the promise with appropria- tion, (as the judicious Calvin speaks,) can no more be sepa- rate from faith, than light can be separate from the sun ; it takes home the grace and mercy of God to the soul in par- ticular, which lay before in common in the offer of the gos- pel. And without this particular application, the offer and promise of the gospel can stand us in no stead, but is like a price put into the hand of a fool, who has no heart to it. Our meat set before us will never feed us, unless it be ap- plied by eating ; so, except we eat the flesh and drink the blood of the Son of man by an applying faith, we have no life in us; whatever excellency there be in Gilead's balm, it will never recover the hurt of the daughter of Zion, un- less it be used by faith. Faith will not quit its mys, though all the world should say against it. The marrow of the gospel, as Luther observes, is in these words, my and our ; he bids us read these with great emphasis. Says another, Take away property, and you take away God, take away Christ. It is the common dialect of faith in scripture, to vent itself in words of appropriation ; it has a peculiar plea- sure and satisfaction in these words, my and our, and rolls them in its mouth like a sweet morsel. See how sweetly David sings upon this string, Psal. xviii. 1, 2. No less than eight times in a breath doth he repeat his appropriating my ; yea, so tenacious is faith in this matter, that it will maintain its mys in the face of a hiding and frowning God, Psal. xxii. ]. "My God, my God, why hast," &c. My is a word of faith, saith Flavel on the text; I offer my Son for thy Saviour, says God ; and I embrace him as my Saviour, saith faith. I offer him for thy wisdom, who art a fool ; and \ 358 OOSPEL TRPTH I embrace him for my wisdom, saith faith. I offer him for thy righteousness and justification, who art a condemned sinner, says God ; and I embrace him as the Lord my righ- teousness, saith faith. I offer him for thy sanctification, who art a polluted sinner, says God ; and I embrace him for my sanctification, says faith. I offer him for thy redemp- tion, who art a lawful captive, saith God; and 1 embrace him for my redemption and my all, saith faith. Thus faith echoes to the voice of God in the gospel when it believes ; much like that, " I will say, It is my people ; and they shall say, The Lord is my God." By this appropriation, the soul as it were takes seisin and infeftment upon Christ and the blessings of his purchase, as its own, upon the ground of the gospel-offer and promise. I do not say the first language of faith is, " Christ died for me, or, I was elected from eter- nity ;" but the language of faith is, " God offers a slain and crucified Saviour to me, and I take the slain Christ for my Saviour, and in my taking and embracing of him as offered, I have ground to conclude I was elected, and that he died for me in particular, and not before."* • Mr E. Erskine, and the other Marrow theologians, show much real in favour oi appropriation, as entering into the nature of saving faith. The two following quotations discover that they had good reason for it. " I cannot pass this without a remark upon those [Principal Haddow, &c] who seem not to allow of any particular application of Christ and his fulness, but what is ; consequent upon believing, upon which only they think one may conclude that he belongs unto him. If they mean no more by this, as I think they do not, than that it is only then that one can gather from what he finds in himself, that these things are his, it is true ; but I am apprehensive there will be some ready to conclude from 6uch expressions, that it is only our faith which gives us a right to apply Christ, and make use of him as our Saviour ; and that our believing is the fulfilling of terms on which he is offered to us, and upon the performance of which our interest in him was suspended ; as this would be to transform faith from an instrumental mean or way of conveyance into a proper federal condition, such as works were in Adam's covenant, and should accord- ingly suspend our partaking of the benefits of the covenant of grace upon our doings. I dare say these reverend persons would take it very ill to see their doctrine thus applied : and as this abuse follows but too naturally, it had been much to be wished they had been better guarded."— Sober Inquiry, p. 180. From Gal. ii. 20. Mr R. Erskine infers : " See the danger of that legal doc- trine that obstructs this particular application of faith, by bringing in so many STATED AND ILLUSTRATED. 359 When we speak of the assurance of faith, it is not to be so understood, as if every one that lias faith is free of doubting. This, I apprehend, is what scares many at this doctrine of the assurance of faith. They think if there be an assurance in the essence of faith, then it would follow, that every true believer behoved to have such assurance as to be free of doubting, which lies cross to the experience of the genera- tion of the righteous. But this objection goes on a palpable mistake, as if faith and a believer were one and the same thing. We do indeed assert, that there is no doubting in faith, for faith and doubting are commonly in scripture di- rectly opposed one to another; but though there be no doubting in faith, yet there is much doubting in the believer, by reason of prevailing unbelief, and indwelling sin. If it were true that assurance is not of the nature of faith, because the believer is not always assured, by the same way of reasoning, it would follow, that resting is not of the nature of faith, because the believer is not actually staying and rest- ing himself on the Lord ; or that trusting is not of the na- ture of faith, because the believer is not always trusting. It may as well be argued that seeing is not of the nature of the eye, because sometimes the eye-lids are closed ; or that heat is not of the nature of tire, because its heat is not per- ceptible by reason of the ashes wherewith it is covered ; or terms and conditions necessary, in order to be the ground and foundation of faith's persuasion, making either some good work done by people, or some work wrought in them, to be the ground of confidence with regard to the love of Christ, thus leading people into themselves for a foundation of faith j and hence few or none can, by their doctrine, see any ground to apply the love of God to themselves, where indeed they ought not to seek it. That legal spirit is too natural to all mankind, and hath little need to be furthered by legal doctrine." None in latter times opposed the important doctrine of the appropriation of faith (maintained by Mr E. Erskine, &c.,) with more acuteness and violence^ than Mr Sandeman, in his Letters to Mr Hervey. He was ably refuted by the Rev. David Wilson of London, in his Palemon's Creed Reviewed, and by Mr Cudworth, in his Defence of Theron and Aspasio. The doctrine of appropria- tion has also been lately with much ability maintained by Dr Anderson, America. 360 GOSPEL TRUTH that light is not of the nature of the sun, hecause sometimes it is eclipsed by the interposing moon. Remove the ashes, and the heat of the tire will appear. Remove interposing bodies, and the sun will give light. Open the eye-lids, and the eye will see. For it is of the nature of faith in the ab- stract that the present question is, and not what lodges in the believer who hath faith. Here a question will readily be moved ; Is it the duty of all the hearers of the gospel, at first to believe after this manner, or without any evidences of grace to draw near pre- sently with the full assurance of faith ? Indeed many believe that God is their Creator, preserver, and benefactor, but they never thought that he was given to them as sinners by new- covenant grant, or that they were bound to believe it with application, till once they found themselves so and so qualified. To take down this fortress of unbelief, and answer the above question, (1) I grant that the first approaches to God in Christ by faith, are for the most part weak and feeble, at- tended with much fear and trembling, through the prevalency and strength of unbelief, a sense of utter un worthiness and awful impressions of the glorious majesty of God, all which readily make him with the publican to stand afar off, smiting on his breast, crying, God be merciful to me a sinner. But, (2) I affirm, that there is a sufficient ground laid in the gos- pel revelation and promise, for a sinner, even in his first ap- proach to God in Christ, to come with full assurance of faith. This will evidently appear, if we consider, that by the glorious gospel, a wide door of access is cast open unto all without exception. All grounds of unbelief and distrust are removed, every bar and impediment which might make them halt and hesitate is rolled away. This is given in commission to ministers, to prepare the way of the people, to cast up the high-way, to gather out the stones, and lift up a standard for the people. When we call sinners, we do not call them to come with a weak faith, or with a doubting faith, but we in- vite and call them to come with assurance of acceptance and STATED AND ILLUSTRATED. 361 welcome grounded upon his infallible word of promise, " Him that cometh unto me, I will in no wise cast out." (3) I find the Lord directing- sinners, even in their first approaches, to draw near to him in Christ with full assurance of faith, Jer. iii. 19. " But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the host of nations ?" Here is a very puzzling question, such as none can answer but God himself. Well, but what is the answer which the Lord puts in the sinner's mouth ? " Thou shalt call me, My Father, and shall not turn away from me." The first breath of the spirit of adoption is, Abba, Father. (4) The first command, as founded on the preface, obliges us to a present and particular applying faith, taking God as ours. I would only have you to consider, if ever there was a time since you had a being, and had the law of God intimated unto you, wherein you was free from the obligation of the first command of the moral law, as it here stands connected with the covenant-promise ? No, surely, and if so, there was never a time wherein you was not obliged to know, believe, and acknowledge the Lord as your God upon the ground of the covenant-grant ; and all the time you have neglected to do so, you have been living in disobedience to the first com- mand ; and while the first command is not obeyed, which is the foundation of all the rest, not one of them can be obeyed. And I only leave it to yourselves to be considered, whether you may lawfully live in disobedience to the first command of the law of the great God, or suspend your obedience there- unto, till you find qualifications in yourselves, upon which you may lay claim to him in a way of sense. This view of matters, if taken up in the light of the spirit, serves to over- throw one of the principal strong-holds of unbelief, and at the same time discovers a ground of believing with boldness, without any manner of presumption. The unbelieving de- ceitful heart turns us away from the living God, by telling us we are not warranted to believe in Christ, and that it is arrogancy and presumption for us to intermeddle with the 2 ii 3G2 GOSPEL TRUTH promise. But so far is this surmise from being truth, that unless you believe in Christ, or, which is all one, except you acknowledge a God in Christ as your God, you make God a liar, who says, " I am the Lord thy God," and rebel against his authority interposed in the first commandment, "Thou shalt have no other gods before me." (5) I find sinners, in their first approaches, sometimes practising this direction, and coming with words of assurance, " Return, ye backslid- ing children, and I will heal your backslidings." And what is the first echo of faith unto this call ? Behold we come un- to thee, for thou art the Lord our God. So Zech. xiii. 9. "I will say, It is my people;" there is a word of grace, and ground of faith, and the language of faith correspondent thereto immediately follows, " They shall say, The Lord is my God." Besides this, none I think can doubt but it is the sinner's duty at first, in obedience to the first command, to know and acknowledge the Lord as God, and as our God ; and how this can be done but by believing, I cannot tell.* This certainty, or assurance of application, as explained above, ebbs or flows according to the strength or weakness of the assent of faith. That there are degrees of assurance, will be controverted by none who have any knowledge of * " In the first act of believing sinners have no evidences of grace in them- selves ; they feel nothing within but sin, they see a word without them as the sole foundation of faith, and on that alone they build for eternity ; this is a point of no small importance to saints and sinners. Many of the modern builders are at great pains to keep their hearers from all confidence, till they first discern the evidences of grace in their hearts, and having got evidence, then, and not till then, can they have any just, lawful, or well-grounded con- fidence ; nay, they seem pretty plainly to insinuate, that a sinner's right to Christ turns on something wrought in him, or done by him, and till he have evidence of this, he can claim no interest in Christ, nor assure himself of salva- tion by him ; according to this, Christ the tree of life is forbidden fruit, which the sinner must not touch till he has seen inward evidence. I confess I have not so learned Christ ; the sinner's right to Christ turns not at all upon any inward gracious qualifications, but purely on the divine warrant revealed in the word ; faith is not a qualification in order to come to Christ, but the com- ing itself; it is not our right to Christ, but our taking and receiving him to ourselves on the footing of the right conveyed by the gospel-offer." — Bell, late of Glasgow ; see also on Faith and the Covenants, &c. p. 359. STATED AND ILLUSTRATED. 363 divinity or philosophy. The words of the apostle in the text, Heb. viii. 19 — 22, import, that we are not to rest in a lower, but ought to press after a higher degree of the assurance of faith. Now, I say, this assurance of application bears a proportion unto faith's assent, and waxes or wanes as it is strong or feeble ; so that a strong assent has a strong application, and a weak assent a weak application. 3. Saving faith receives Christ as offered in the gospel. This is the first thing faith believes, for unless one believe that Christ is offered to him in particular, as the gift of God, and a foundation of hope and help, he will never receive him or rest on him for salva- tion. This is a believing in order to a believing, a believing that Christ, and salvation in him, is really offered in order to his being accepted and received ; and therefore be verily persuaded, that Christ is your's in the offer, and that God hath given to you eternal life in his Son, for this is the re- cord of God. You may observe, that it is in the gospel this offer is made, and this gift of God is presented to you. What is the gospel but a word of life and salvation ? and to you is the word of this salvation sent. And in this word Christ, and his everlasting righteousness and all-sufficient fulness, is brought near to you, in order to your receiving and applying him to your own souls by faith ; you need not climb up to heaven, or dig into hell in quest of a Saviour, for the word is nigh thee, (and Christ in the word,) even the word of faith which we preach, Rom. x. 6 — 9. as a sum of money is brought nigh to a man in a bond that is offered him. So is Christ brought nigh in the word of promise to us. The promise is to you, and to your children, and to all that are afar off. And with- out this word of grace and promise, believing were a thing impossible, in regard faith could never fasten on Christ, or on God in him, without this word of faith. Now faith's re- ception and application must be regulated by, and bear a pro- portion unto, the offer that is made of him in the gospel ; this qualities our reception of Christ, and distinguishes the faith of true believers from that of hypocrites and formalists ; 2h2 3G4 GOSPEL TRUTH and therefore notice this as a thing of the last moment and consequence, whether your faith corresponds with the offer. (1) Christ is offered freely in the gospel, Isa. lv. 1. " Ho, every one that thirsteth, — buy and eat," &c. Rev. xxii. 17. " Whosoever will, let him take the water of life freely." So faith embraces and receives him as the free gift of God. Be- ware of thinking to buy the pearl with the money and price of your works, duties, and good qualifications. Proud nature would always be bringing a price in its hand, to tit it for Christ. I must be so humble, so clean and holy before I come to Christ, and then I will be welcome, he will pardon and save me ; but this is all one as if a man should say, I must first heal myself, before I go to the physician. I will first wash myself clean, before I go to the fountain opened for sin and uncleanness. Beware of this, for it is a secret subvert- ing of the order and method God hath established in the covenant of grace. — Faith is a grace that comes to get and not to give; or if it give any thing, it is the ills of the soul. It "argues at this rate in embracing Christ : I am a diseased sinner, from the sole of the foot to the crown of the head, and this qualifies me for the Physician of souls. I am a polluted sinner, black like the Ethiopian, and therefore I will go to the fountain, I am naked, and therefore I will take the white raiment offered me to cover the shame of my nakedness : I am blind, and therefore will take the eye-salve which recovers sight to the blind. Thus Christ, being freely given, is freely received. (2) Christ is fully and wholly offered to sinners in the gospel, and accordingly faith embraces him wholly. I o-vn indeed, that the first flight of faith is to Christ as a priest, fulfilling the law, satisfying justice, and thereby bringing in everlasting righteousness, this being the only thing that answers the present strait and necessity of the soul under the awful apprehensions of vindictive justice and wrath, and therefore thither it flies in the first act of believing. But now, although faith at first fixes on Christ as a priest, yet STATED AND ILLUSTRATED. 365 at the same time it embraces him as a prophet, submitting to his instructions, and subjects itself to him as a king, re- ceiving the law at his mouth. There is nothing of Christ, says the soul, that I can want ; I must have him all, and have him as all my own. And herein the faith of the hy- pocrite, or temporary believer, comes short of the faith of God's elect. The hypocrite halves Christ, or else inverts the order of his office, in his way of receiving him ; i. e. he re- ceives him as a Saviour only to keep him out of hell, but waves the acceptance of him as a King to rule him ; or else he professedly subjects himself uuto Christ's authority as a King and a Lawgiver, hoping upon that score that Christ will save him by his blood and righteousness as a Priest, and so thereby make up the defects of his lame obedience, which is upon the matter to put a piece of new cloth into an old garment, whereby the rent is made worse. (3) God offers Christ cordially and affectionately in the gospel ; his very heart goes out after sinners in the call and offer thereof. It is not possible to conceive any thing more affectionate than the words in which he bespeaks sinners, Isa. lv. 1, 2, 3; Ezek. xxxiii. 11 ; Hos. xi. 8. God's whole heart and soul is in the offer and promise of the gospel, and is it not reasonable we should give him a meeting, by believ- ing with the whole heart and soul ? It is not one faculty, but all the powers of the soul do jointly concur in this busi- ness of believing, though indeed, to speak accurately with the learned and judicious Dr Owen, " Faith is in the under- standing, in respect of its being and subsistence in the will and heart, in respect of its effectual operation. The man embraces a whole Christ, with the whole heart and soul ; the love, joy, delight, and complacency of the soul run out upon him as their very centre and rest, and these affections, as so many springs of gospel-obedience, set all the members of the body a-working in his service ; so that the head will study for him, the hand work for him, the feet run his er-. rands, and the tongue ready to plead his cause." 2h3 I 366 GOSPEL 1WUTH (4) Christ is offered particularly to every man. There is not a soul hearing me, but in God's name I offer Christ to him, as if called by name and sirname. Now, as the offVr is particular to every individual person, so faith embraces Christ, with particular application to the soul itself. When I embrace a Saviour, I do not embrace salvation to another man; no, but I embrace him as my Saviour, for salvation to my own soul in particular. Beware, my friends, of a general doubtsome faith, abjured in our national covenant as a branch of Popery ; a general persuasion of the mercy of God in Christ, and Christ's ability and willingness to save all that come to him, will not do the business; no, devils and repro- bates may and do actually believe it. There must there- fore of necessity be a persuasion and belief of this with particular application thereof unto the man's own soul, for it the mercy of God in Christ be offered to every man in par- ticular, then surely faith, which is but the echo of the soul to the gospel-call, must embrace Christ and the mercy of God in him with particular application to itself, otherwise it doth not answer God's offer, consequently cannot be of a saving nature. (5) There is a great difference between a saving assured appropriation of Christ oflfered to us in the gospel, and a presumptuous assurance. [1] The true assurance of faith receives and applies Christ to the soul in particular, as he lies in the revelation and grant that is made of him to sin- ners in the word, which is the immediate ground of faith ; whereas presumptuous confidence, though it claims an in- terest in him, does it not on this bottom, or in God's method and way of conveyance. Here lies a fatal flaw in the faith of many gospel-hearers, they grasp at Christ and his salvation, but they overleap the gift and grant of him in the word. [2] Though the presumptuous person may run away with the promise, yet he does not embrace the promise, as it is in Jesus, or as Jesus is in it. The view I have of this is as STATED AND ILLUSTRATED. 367 follows. The covenant and all the promises of it are made to Christ, as the first heir both by birth and purchase. He is God's first-born, and therefore the heir of the inheritance of eternal life. But besides, as the second Adam, by his obedience and death, having fulfilled the law and satisfied justice, the promise of life, which was forfeited by the sin and disobedience of the first Adam, comes to be settled upon him, and his seed in him. Now, matters standing thus, the soul, in applying the promise, takes its title thereto not upon the ground of any thing in itself, but comes in only upon Christ's right and title. His righteousness is the only pro- per entitling, meritorious condition of the covenant, and of all the promises thereof. Here lies the failure in pre- sumptuous confidence, that the man being never clearly beat off" from Adam's covenant, he is always seeking to found his title to the promise in himself, some good condition or qualification wrought in him or done by him. Thus many attempt to enter themselves heirs to the promises, and shall never be able. Why ? because they do not enter them- selves heirs in Christ, or upon his right and title ; again, he does not embrace the promise as Jesus is in it, for as all the promises are in Christ, so Christ is in all the promises. The true believer, in applying the promise, finds Christ in it, he eats it, and it is to him the joy and rejoicing of his heart ; he finds the Lord in his own word of grace, and this makes it relieving and comforting to him ; lie drinks in the sincere milk of the word, because therein he tastes that the Lord is gracious. But now presumptuous faith is more taken up with the naked promises, than with the soul feeding on Christ in and by the promise. [3] True faith receives and applies Christ according to the order God has laid in his offices; but presumptuous faith inverts that order. The order that God has laid in the execution and application of the offices of Christ is this : Christ comes by his word and Spirit as a prophet, enlighten- ing the sinners mind with the knowledge of his lost estate 368 GOSPEL TRUTH by nature, and the way of recovery through his atoning Mood and satisfaction ; upon which the soul turns unto him as a priest, taking sanctuary under the covert of his ever- lasting righteousness, and so submits unto him as a King, receiving the law from his mouth, and yielding itself unto his government, from a principle of gratitude to him who has bought it with a price ; but now the presumptuous faith of the legalist inverts and disturbs this comely order laid by infinite wisdom among the offices of Christ, for in his way of applying Christ, he begins with the kingly office, pretend- ing to obey him as a lawgiver, and upon this ground expects that Christ will save him as a priest by his righteousness, and thus makes his own obedience the ground of the impu- tation of the righteousness of Christ. [4] Another difference between the my of faith and the my of presumption is this, that the assurance of faith will maintain its claim and humble confidence, even under God's challenges, and a deep and abasing sense of much prevailing iniquity, whereas presumptuous confidence succumbs and fails upon the prevalency of sin. The reason of this is, because the ground of presumptuous confidence is within the man, some good disposition and qualification which he finds with- in him, as he apprehends, which being dashed by the erup- tion of his reigning lusts, he has no more to look to, the foundation of his confidence is gone. But now faith builds and bottoms its confidence, not within, but on something without, viz. the everlasting righteousness of the Lord Jesus, and the mercy of God running in this channel, exhibited in the word of grace. Here it is that faith sets down its foot, and upon this foundation it stands, against which the gates of hell cannot prevail. [5] Again, presumptuous assurance cherishes some secret and beloved idol ; the man spares some right-hand or some right-eye sin, and commonly his deceitful heart argues for its being spared because grace doth abound ; but now true faith purifies the heart, and engages the man to an impartial STATED AND ILLUSTRATED. 359 and universal opposition to all sin, as dishonourable to God, particularly the sin that easily besets him, and this grace teaches him. Lastly, The my of faith, or solid experience, is always accompanied with much love to the person of Christ ; but now, as one well observes, presumption is lame of one hand, it has a hand to take pardon, to take heaven and the bene- fits of Christ, but as it has no true love to his person, so it has not a hand to give or resign the whole man to the Lord, to be for him and not for another.* The life of faith dees not lie in one single act of believing, but in the continuation of faith or believing through the whole course of your life in the world. " The lifeUive in the flesh," that is, while I am in the body, " is by faith on the Son of God." Some are ready to imagine, that when once they have believed in Christ, they have no more ado but look back on their first closing with Christ, and upon that act of faith they rest, without any great concern to repeat and renew it. It is true, the first act of faith ties the knot between Christ and the soul, that shall never be loosed through eternity ; but where this act of faith has been really exerted, there will be frequent attempts to a repetition of it. It is called an eating Christ's flesh, &c. a drawing water out of the wells of salvation ; an abiding, &c. all which are continuing acts. Satan and a deceitful heart together, they are aye telling us to seek the foundation of faith and hope within us, and if we cannot find it there, then they bid us say there is no hope, and so when a person, in obedience to the command of God, has upon trial and examination of himself, found within a mass of iniquity, darkness, and unbelief, his hands are more weakened and discouraged than before ; but, sirs, would you * The Christian world are under peculiar obligations to Mr Ebenezer Er?- kine, for the great pains he has taken, in exhibiting the doctrine of faith in a clear and practical light, in his Sermons on the Assurance of Faith. They de- eerve several readings. 370 GOSPEL TRUTH know what is the great design of self-examination, it is not that you may find a ground of faith and hope within you, but that by your darkness, your enmity, your unbelief, your wants and weakness of any grace, you may be carried quite out of yourselves, to seek a ground of faith, hope, and trust, without you, in the Lord himself, and in his word. (5) Answer to the broken law by the righteousness of Christ. By the meritorious righteousness of our Lord Jesus, a believer is exalted above the law as a covenant, above both the commanding and condemning power of the covenant : " Ye are not under the law," says the apostle, " but under grace.'* Indeed they are not, and cannot be above it, as a rule of duty : no creature can be dispensed from the obliga- tion of yielding obedience to the laws of the great Creator, and the believer, in a peculiar manner, is bound to obey the law of a Creator in the hand of the Mediator. But, consid- ering the law as a covenant of works, demanding the debt of obedience as a condition of life, or threatening eternal death in case of disobedience, the believer is indeed exalted above it by the righteousness of Christ ; and if the law at any time attempt to bring the believer in bondage to it, he is to stand fast in the liberty Avh ere with Christ hath made him free. If a believer in Christ shall hear the thunderings and curses of mount Ebal or Sinai, he has no reason to be affrighted, for Christ by his righteousness hath redeemed from the curse of the law. Thou art not come " to the mount that might not be touched, and that burned with fire, nor unto blackness, and darkness, and tempest ; but thou art come to mount Zion, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." Perhaps the devil may set home the law as a covenant upon the believer in Christ, craving the debt both of obedience and punishment for sin ; but the believer, under the lively exercise of faith, has a STATED AND ILLUSTRATED. 371 ready answer to these charges. As for the debt of obe- dience, may the believer say, my Surety paid it by his spot- less obedience ; he magnified the law, and made it honour- able, and Jehovah is well pleased for his righteousness' sake, and through him the righteousness of the law is fulfilled in me ; so that although now, by strength derived from him, I resolve to honour and obey the law as a rule of obedience, from a principle of love and gratitude to my blessed Hus- band and Redeemer, yet as a covenant I owe it nothing ; will I ever dishonour my glorious Surety so far as to offer my own grace and obedience in the room of his everlasting righteousness ? No, no ; I am dead to the law by the body of Christ, being married to another, that I may bring forth fruit unto God. And then, as for the debt of punishment and satisfaction, I owe the law of works nothing either. Why, its penalty was endured by my kinsman and Redeemer. He finished it upon the cross, he was wounded for mine ini- quities; the just suffered for the unjust; his blood answers for my offences, and his resurrection is my discharge for justification. (6) Good Works. 1. Their nature, what sort of works they are that may be called good works. In general, then, you would know, that considering the law as a covenant, or an abstract- ed rule of righteousness, as contradistinct from the gospel, there are no works done by men that can be called good works, for there is none that doeth good in that respect, no not one. In many things we offend all. The most blameless and perfect actions of the most consummate believer that ever drew breath in God's air, while in this state of sin and imperfection, cannot perform a work legally good, because of the mixture of sin that attends his most perfect perform- ances. But our good works are so called, as having a re- spect to the law considered as a rule of duty in the sweet 372 GOSPEL TRUTH baud of the Mediator. He makes the yoke easy and his burden light to his people, by accepting of their weak en- deavours through his perfect obedience and satisfaction as good, though attended with manifold imperfections. Now. to constitute an action good in an evangelical sense, there are several things necessary to make a work good; it must be done by a good and holy person, it must be required by the holy law of God, it must be done from a right principle, and it must be done to a right end. 2. Of the profitableness of good works. (1) Negatively, they are not profitable unto men for j ustification or accept- ance before God, " For by the works of the law, (says the apostle,) shall no flesh be justified." Our justification and acceptance, both as to our person and services, goes upon a quite other ground, upon the everlasting righteousness, the obedience and death of the Son of God as our Surety, ap- prehended by faith. It is in him that all the seed of Israel shall be justified, and shall glory. Indeed, the generality of men that are trained up in a Protestant country will tell you, that they do not expect to be justified by their own righteousness, but by the righteousness of Christ. But, alas ! how few are there that do really and actually submit unto this righteousness. There is a cursed bias in the heart of man to lean to something in himself. Is not this the lan- guage of thy heart many times ? O ! if I had such a frame, such a melting of heart, such love, such a degree of humility and obedience, then I think God would accept of me, and love me on that account. But, sirs, let me teil you, it is not on account of any thing wrought in you, or done by you, but only on the account of the doing and dying of the Son of God. (2) Good works are not profitable to found a claim or title unto heaven, or yet any blessing or mercy promised in the whole covenant of grace ; for heaven, and all the bless- ings that be on this side of it, they come to us in the way of a I'ree gift. God gives Christ, his unspeakable gift, and with STATED AND ILLUSTRATED. 373 him he freely gives us these things ; the gift of God is eter- nal life, through Jesus Christ our Lord. I own, indeed, that in God's covenant of promise, there is a connection and order established for conferring of these promised blessings unto us, so that when God gives one thing, it is a pledge of another thing a-coming ; when he gives grace, to be sure he will give glory ; when he gives a mourning heart, that is a sign that comfort is a-coming, because that is God's method and way, to give the oil of joy for mourning, and to revive the heart of the humble. But though the tears of gospel- mourning be a sign and evidence of comfort a-coming, yet they are not the condition for which God bestows comfort. No, God has connected faith and salvation together in the covenant, so that he that believeth shall be saved, but it is not our faith that entitles us to salvation ; no, but faith unites us to Christ, in whom we recover our right to the forfeited inheritance ; it is by virtue of the soul's union with Christ by faith, that it is entitled to all the promised blessings, hence all the promises are said to be in him yea and amen. Just as it was in the covenant of works ; the promise of life upon condition of perfect obedience, was made directly to Adam as the covenant head, and in him to his posterity ; so in the new covenant, in which Christ is the head, the promise of life and every thing belonging to it is first made to him, and in him to all his spiritual seed and offspring, and in this respect all the promises are yea and amen in him. Christ is the first heir of all things, and the title of the younger brethren is only through him, or by virtue of their union with him. — But now you may perhaps say to me, By this way you make good works profitable for nothing at all. What strange doctrine is this ! — I answer, although they be not profitable in any of these respects, but wholly unprofit- able and pernicious ; yet good works, when done out of a principle of faith, they are really profitable on many other ac- counts. [1] They are profitable as the fruit and evidences of a true and lively faith, James ii. 18. "Yea, a man may 2 i 374 GOSPEL TRUTH say, Thou hast faith, and I have works ; show me thy faith without thy works, and I will show thee my faith by my works." From whence it is plain that works are profitable, as the fruits and evidences of true faith ; yea, our good works will be brought forth at the last day as the evidence of our faith, and therefore it is said, "they were judged according to their works." Works are not grounds of confidence, but an evidence ; they are not the foundation of faith, but the fruits of it, and the believer's comforts may be increased by the sight of his works, though not built upon them ; in a word, they manifest our claim and title to the crown, but do not at all found or merit the same. [2] They are profitable as they are testimonies and evidences of our gratitude unto God for the wonders of his grace and love, manifested in and by Jesus Christ, Psal. cxvi. 12, 13. [3] Profitable for strengthening our sensible assurance, 1 John ii. 3. " Hereby we do know that we know him, if we keep his command- ments." [4] As they are edifying unto others, " Let your light so shine before men, that others seeing your good works, may glorify your Father who is in heaven." — Vol. I, p. 199. (7) The bonds of obedience the believer is under. (1) He is under the bond of the royal authority of the great God, both as Creator and Redeemer; the authority and obligation of the divine law can never be dissolved while God is God, and the creature a creature. (2) He is under the bond of interest to obey the divine law. It is true, his obedience does not give him a title to the reward of glory, yet his personal obedience is evidential and declarative of his title through Christ ; and is it not much for the believer's interest to have his claim to glory and everlasting life cleared and made evident to his own soul ? (3) He is still under the bond of fear : " I will put my fear in their hearts, and they shall not depart from me." This is not a slavish fear of hell and vindictive wrath, for that is inconsistent with his freedom STATED AND ILLUSTRATED. 375 from condemnation, but it is a filial fear of God, as a Father, flowing from an affectionate regard to his authority, and in- terposed in the commands of the law. Though they be not afraid of being cast into hell, yet they fear him who is able to cast both soul and body into hell- fire. Though they have no reason to fear him as a revenging and condemning judge, yet they have much reason to fear him as a fatherly judge, lest he visit their transgression with the rod, and their iniqui- ty with stripes, for, pass who will unpunished, they shall not pass : " you only have I known, and you only will I punish for all your iniquities." (4) He is under the bond of love ; he studies to love the Lord his God with all his heart, soul, mind, and strength, and this love of God in Christ, like a strong cord, draws him in the way of obedience, " I drew them with the cords of love." — " The love of Christ con- straineth us," says Paul. This love laid in the believer's heart has such a force and power in it, that many waters cannot quench it, neither are all floods able to drown it. (5) He is under the bond of gratitude ; being bought with a price, he studies to glorify God in soul and body, which are his. Christ having delivered him from the hand of his ene- mies, he serves the Lord without fear, in holiness and right- eousness, all the days of his life. There is no bond of obe- dience like the bond of gratitude to an ingenuous spirit. (6) He is under the bond of a renewed nature. The man is made a partaker of a divine nature, whereby the life of God, the love of God, and the law of God, is laid in his very heart, and this is a mighty bond to obedience ; " I will put my laws in their mind, and write them in their hearts." It is engraven there with the finger of the Holy Ghost, his heart is cast into a divine mould, it is moulded into the will of God, his will of grace, his will of precept, and his will of providence, so that he delights in the law of the Lord after the inward man. Lastly, The inhabitation of the Holy Ghost is an efficacious bond of obedience : " I will put my Spirit within you, and cause you to walk in my statutes, 2i2 376 GOSPEL TRUTH and ye shall keep my statutes and do them." This law of the Spirit of life which is in Christ Jesus, makes them free from the law of sin and death. And being led by the Spirit, they do not fulfil the lusts of the flesh. To con- clude, the very grace of God which frees them from the law as a covenant, binds them to it as a rule, Tit. ii. 11, 12. — Vol. II. (8) Faith the mean of Good Works. There are several things inlaid with the very nature and exercise of this assured faith, which cannot miss to influ- ence to holiness and good works; as, (1) True faith; it unites the soul to Christ, who is the very root and fountain of all holiness : " From me," saith the Lord, " is thy fruit found." — " Except ye abide in me, and I in you, (viz. by faith,') ye cannot bring forth much fruit." — Indeed a person in a state of nature, may bring forth many fruits that are morally and materially good, but without union with Christ we can do no work that is spiritually good and acceptable ; for as the branch cannot bear fruit except it abide in the vine, no more can ye except ye abide in me. (2) Faith works by love, and love is the fulfilling of the law. Love to God in Christ is the next and immediate fruit of true and saving faith. Now, the heart being oiled with the love of God in Christ, this makes the man to abound in good works ; " the love of Christ constraineth us,'* says the apostle. (3) Faith is a shield to quench the fiery darts of Satan. When Satan without, and corruption within, are forming a conspiracy against the work of grace in the soul, whereby the whole work is endangered, then faith breaks the plot, and countermines it; when Adonijah's conspiracy had car- ried the whole strength of the kingdom of Israel, it was broken by making application unto David, " Hast thou not said, that Solomon thy son shall reign ?" So when tempta- tion and corruption have carried the matter to a great STATED AND ILLUSTRATED. 377 height, the conspiracy is broken by faith's application to Christ. O Lord ! hast thou not said that grace shall reign, and that sin shall not have dominion over me? and thus the soul is made to go on its way, rejoicing to work righte- ousness. (4) Faith applies the promises of the new cove- nant, and fetches grace from thence for obeying the precept of the law, so that faith, as it were, travels between the pre- cept and the promise ; it carries the man from the precept to the promise, and from the promise to the precept ; as for instance, when the law says, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind," faith runs to the pro- mise, where God has said, " I will circumcise their hearts to love me." When the law says, " Thou shalt fear the Lord thy God, and make him thy dread," faith in that case runs to the promise for the grace of fear, " I will put my fear in their heart, that they shall not depart from me." Does the law say, " Thou shalt know the Lord and acknow- ledge him for thy God ?" Well, faith looks to the promise, " I will give him an heart to know me, that I am the Lord." (7) Faith hath influence on good works, as it beholds the authority of a God in Christ interposed in every command- ment of the law. The eye of natural reason may see the authority of a God-Creator, as is plain in the case of the heathens ; but it is only the eye of that faith which is of God's operation, that can behold the authority of a God in Christ, and receive the law out of his hands. In this respect we are told, that no man can call Jesus Lord but by the Holy Ghost, and when the law is received from his mouth, it does not reflect dishonour upon God as Creator. O ! when a God in Christ is viewed by faith, the soul cannot but cry out, He is my King of old, working salvation in the midst of the earth ; his commandments are not grievous, his yoke is easy, and his burden is light. — Vol. II. p. 194. 5. I conclude with a few directions as to good works. (1) If you would do good works, take care that your state 2 i3 378 GOSPEL TRUTH be right. I mean, take care that ye have a station in Christ, the second Adam, for without this you cannot bring forth fruit either pleasing- to God, or profitable to your own souls. Thou art but a thorn or a thistle in God's vine- yard whilst thou art in a state of nature, and therefore there is no good fruit of obedience can grow on thee. See that you have the Spirit of Christ in you. It is the spirit of the head that animates all the members of the body. He helps our infirmities in prayer, and in other good works also. (2) In all your good works of obedience, keep your eye upon the chief corner-stone that God hath laid in Zion. You know a mason or builder, he cannot miss to make very irregular work, if he do not keep his eye upon the founda- tion and corner-stone of the house ; his work will be marred. Just so it is here; if we do not keep our eye by faith on the foundation laid in Zion, the foundation of acceptance and assistance, we cannot yield obedience unto God ; and when either the merit or Spirit of Christ go out of sight, imme- diately the heart turns legal, whereby all our duties are marred. (3) Study always to keep up the lively impressions of this awful truth upon your hearts, that God could find mat- ter of condemnation against you, not only from your worst sins, but from the best of your duties. The most holy and heavenly man that ever breathed, durst not adventure the salvation of his soul upon the most heavenly thought that ever he conceived. Due impressions of this will help to keep our hearts right in point of righteousness, so as not to build our acceptance before God upon our good works, but only on the works of the Son of God. The apostle, I find, has a notable word to this purpose, 1 Cor. iv. 4. " I know nothing by myself, yet am I not hereby justified." The apostle's meaning is, (I know nothing by myself,) as if he had said : I am not conscious to myself of any unfaith- fulness in my ministry, or trust that God has reposed in me; STATED AND ILLUSTRATED. 379 my conscience does not smite me for neglect of duty, (yet I am not hereby justified,) as if he had said, Though I have laboured more abundantly than all the rest, though I have fought the good fight, finished my course, and kept the faith, (yet am I not hereby justified,) or accepted of God. No, he accounted all as loss and dung in the point of justification, that he may be found in Christ, not having his own righte- ousness. So that you see, even in the presence of your best graces, works, and duties of obedience, free grace through imputed righteousness is to be your sanctuary and city of refuge. (4) Whenever you are helped to do any thing in obedi- ence to the law, still remember what you do is done in bor- rowed strength, and that will keep you humble, for it is a vain spirit that is proud of what is borrowed, 1 Cor. iv. 17. " Who maketh thee to differ from another, and what hast thou that thou hast not received T* (4) Beware of legal ends and motives in performing good works. What are these ? I answer, 1. It is a legal end in obedience, when a man obeys, or does good works, to make an atonement for his former sin. Some, when they have fallen into sin of omission or commission, for which their consciences do check and challenge them, they will purpose, vow, and resolve, that they will do better in time coming, and thereby they think they will make God amends for what injury they have done to him, and his holy law ; this argues a legal spirit, there is nothing that can atone for the guilt of sin, but the ransom and propitiation God hath found. (2) When a man yields obedienee only to still the clamours of an awakened conscience, or to keep his conscience easy. Alas, sirs ! our own righteousness and good works, they may stop the mouth of conscience, but they will never purge the conscience from dead works. Nothing less can satisfy God's deputy the conscience, than what satisfies divine justice, and that is, the blood of Christ applied by faith. (3) When a man performs obedience to the commands of God, only 1380 GOSPEL TRUTH that he may be kept out of hell. It is true, indeed, there is a filial fear of God as a father, and of his fatherly displeasure, which is one of the principal springs of gospel-obedience, but there is a vast difference between this and the slavish fear of hell and damnation ; there is as great a difference between the one and the other, as between the fear a loving child lias to an affectionate father, and the fear that a condemned crim- inal has of his judge ; the one is drawn to obedience through love. I do not deny but a child of God, through the preva- lency of temptation and unbelief, may come to lie under such a spirit of bondage, but then it is not his privilege but his punishment, and in so far as the child of God is acted in his obedience by a spirit of bondage unto fear, his obedience is legal. (4) When a man performs good works to procure a right and title to heaven and glory : for I was saying our title comes by Jesus Christ. But ye may say, Are we not told, " Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city ?" For clearing this to you, you would know that there is a two-fold right to glory, which is the thing there spoken of, viz. a legal and evidential right. [1] I say there is a legal or a law-right. You know the title to life and glory was forfeited by the breach of the law in the first Adam, and it must be recovered again by a perfect obedience unto the law ; and whose obedience can do this, but the obedience of Christ imputed to us for righteousness ? so that I say we come to have our law right and title to glory and other blessings only recovered in Christ, and by the imputation of his righteousness to us, whereby the law is magnified and made honourable. But, [2] There is a right of evidence, whereby our right through Christ is evidenced and cleared up to our own souls ; and this is the right that I conceive is spoken of in the scriptures last mentioned. They that do his commandments, and yield obedience out of gospel principles and motives, they give evidence of their right, through Christ, to heaven and glory, and they shall enter in STATED AND ILLUSTRATED. 381 through the gates into the city of the New Jerusalem ; but to make our own good works the foundation and claim to the glories of heaven, is grossly legal and Popish. Thus, I say, beware of doing good works out of legal motives and principles, for these are like the dead fly that makes the apo- thecary's ointment to send forth a nauseous smell. My last advice is, study to yield obedience out of gospel principles, ends, and motives ; obey and do good works u'ith an eye to the glory of God, out of gratitude to him that has bought you with his blood, and yield obedience, that in this way ye may maintain fellowship and communion with God. It is the man that hath clean hands and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully, who shall ascend unto the hill of the Lord, and who shall stand in his holy place. The duties of obedience, they are like waggons or chariots which bring the soul to Christ and the embraces of his love, though they be not the procuring or meritorious cause of the least blink of the Lord's counte- nance. And then, to conclude, study the duties of obedience, not that ye may obtain a title to heaven, which is the fruit of the Redeemer's purchase, but that ye may obtain an ap- titude and meetness for partaking of the inheritance of the saints in light ; for though there be no connection of merit, yet there is a connection of congruity and suitableness between begun holiness here, and consummate holiness hereafter. It is among the irreversible decrees of heaven, that unholy, unsanctified sinners, continuing so, shall never enter into the kingdom of God. And therefore, beware of thinking, that when we lead you to Christ as the only foundation of your title to eternal life, thereby we encourage any in a way of sin and unholiness ; no, the grace of God in the gospel teacheth us better things, namely, to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world. 382 GOSPEL TRUTH 8. FROM MR RALPH ERSKINE. 1. The Gospel. 1. Its nature. — The nature of the gospel, properly taken, is a promise, a free promise of life and salvation through Christ, as declares our apostle, Gal. iii. 8, " The scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed." What makes he the gospel to be then ? even a free promise, such as that given to Abra- ham, " In thy seed (i. e. in Christ) shall all nations of the earth be blessed." It is true if we take the gospel largely for the dispensation of it, we find commands and threateuings both intermixed with this dispensation, to be a fence to the gospel, that people may know their duty as to the improving of it ; hence such commands as that, " Believe in the Lord Jesus Christ, and thou shalt be saved ;" and also their dan- ger in abusing and misimproving it, hence such threatenings as that, " he that believeth not shall be damned." These and the like commands and threatenings intermixed with the gospel-dispensation, are a fence to the gospel ; the law is thus subservient to it, but the gospel, strictly taken, is neither the command nor the threatening, but it is the thing itself to be believed, namely, the good news of salvation to sinners through Christ, or, which is all one, the promise of life to be had in him. And the reason why we assert this, is not only because the scripture is plain herein, but also for the honour of God's law, which is perfect, containing every duty incumbent on us, which it could not be if the gospel taught us some new duty which was not contained in the law; and also for the security of the gospel, that it may not be adulterated and abused with legal mixtures, to the sub- version of the glorious end and design thereof, which is to manifest the righteousness of God without the law, Rom. iii. 21. If the gospel were a new law, with new precepts STATED AND ILLUSTRATED. 383 and sanctions, besides that law which Christ came to fulfil in our room, then it behoved to be a new covenant of works, and there behoved to be a new righteousness corresponding to that law, besides the righteousness of Christ, for our justification ; and how dangerous and destructive this is to the nature of the gospel, is evident from the delusions of some, that hereupon make the act of believing in obedience to the new command, to be our justifying righteousness be- fore God ; in opposition to which, our excellent standards, the Confession of Faith and Catechisms, exclude the very act of believing, as well as the fruits of faith, from the mat- ter of our justification before God, and that for a good rea- son, because we are not justified by the works of the law, among which faith itself is, because it is our act, even through grace ; yea, they who make the gospel properly a new law, cannot evite the darkening and perverting the gospel, even though they should seem to befriend it, Gal. i. 6, 7. — The gospel should be valued and prized ; for all the saving good that is done to the soul is by the gospel. The law, rightly used, is the mean of conviction, Rom. iii. 20. " By the law is the knowledge of sin," so as a man may see his need of Christ ; also the law, as a rule, rightly applied, is for the di- rection of our paths in the way of holiness, Avhen once we are got into Christ ; but it is the gospel that converts a man, and brings him to fellowship with God in Christ ; it is the preaching of the gospel that hath converted all the converts that ever were to this day. It is true, the preaching that is all gospel may yet do no good, if it come only in word ; but so it is, that when converting power comes, it comes by the gospel. It is true also, that a preaching that hath much dross, a legal mixture, and but little gospel in it, may perhaps be the instrument of conversion ; but so it is, it is only the gospel part of it that does the saving good. — It is not the gospel of itself, but Christ revealed therein, that heals the dinner. It is like the serpent lifted up on the pole in the wilderness, the pole did not heal, but the serpent on the 884 GOSPEL TRUTH pole, that healed the sting; but the pole held it up to be seen : Eveu so, it is not the pole of the gospel that heals, but Christ lifted up on the pole. It is Christ that is to be received, but he is received as offered in the gospel, and the gospel holds out Christ to the eye of faith ; it is with respect to Christ what the pole was with respect to the serpent — Many think of the gospel as if it were a new law, wherein God stands upon some easier terms with us than in the co- venant of works, thus confounding law and gospel. Indeed, if we speak of law-terms upon which our salvation stands, they are no easier than ever they were ; a perfect righteous- ness is the only condition of salvation ; and we not having that in ourselves, the gospel offers it in Christ, and there is the ground of our eternal salvation ; but if we speak of the gospel-terms, we need not say you must come up to them, but rather, " Come down, Zaceheus, for this day salvation is come to thy house ;" and indeed faith, which belongs to the method and order of applying the gospel, is a coming down from all our legal hopes of salvation for something to be done by us, in order to our being obliged to another, even Christ, for all. 2. The ground of the gospel-offer and call. — To this I answer only in the general; it is only upon free grace, sove- reign grace in Christ crucified ; and hence the gospel is called, Tit. ii. 12. " The grace of God that hath appeared unto all men," or as in the margin, " The grace of God that bringeth salvation to all men ;" it brings the offer of Christ, and so of salvation to all men to whom the gospel comes ; and it is grace that does it, without any consideration of any condition or qualification in us. Sovereign grace is a thing that can neither be promoted by our goodness, or hin- dered by our badness. Free grace that makes the offer, looks neither to the worthiness nor unworthiness of the receiver, neither to his merit or demerit, neither to the merit of his virtue nor to the demerit of his vice. 3. The freedom of gospel-ojfters. — The offer is universal to STATED AND ILLUSTRATED. 385 all that hear the gospel. Let Arminians maintain at their peril their universal redemption ; but we must maintain at our peril the universal offer. Necessity is laid upon us, and woe unto us if we preach not this gospel to every creature. Christ is so far given to all the people that hear the gospel, that it is warrantable for them to receive the gift : it is no presumption for them to take what God gives, they shall not be guilty of vicious intromissions in so doing, nay, they shall be guilty, they shall be condemned, if they believe not, and take not God's gift. It is true, reprobates will exclude themselves, buj; this gospel does not exclude them; they have as fair a revealed warrant to believe as the elect have. We cannot say you are an elect man, or you are an elect woman, therefore believe ; we have no such commission. Nay, God by this gospel casts the covenant in among all the people, saying, Whosoever will, let him take, whosoever pleases, let him take, and in taking he shall have a proof of his being an elect vessel. We may say to you, Gentiles, the promise is to you and to your children. — Vol. I. p. 208. I must tell you, it is by the free universal call given to all the people to whom the gospel comes, it is by this God gathers all his chosen to Christ. Some will offer Christ upon such and such terms, saying, You must be so and so humbled, so and so penitent, before Christ can be offered to you, so that a man who finds himself a lost, sinful, unhum- bled, impenitent, wretched creature, can never come to their hand, or meddle with what they offer; just like a man hold- ing out a cup of excellent wine to his friend, and offering him a drink, but in the meantime he hath made the wine scalding hot upon the fire, so as the man to whom it is offered dare not touch it with his lips ; even so many offer Christ, and hold forth the cup of salvation to the people, but they heat their gospel-liquor, as it were, upon the fire of the law, I mean with so many legal terms, conditions, and qualifica- tions, that the poor soul that finds himself a lost sinner, every way sinful, destitute of all good qualifications, dare 2k 386 GOSPEL TRUTH not to come near, and thinks he may not, he ought not to come near with his lips to taste it. We need be at no pains to hinder sinners from coming to Christ to receive the offer, for they are unwilling enough of themselves. Besides that, they never will have a good qualification till they come to him and receive him, and all good in him, all grace and S glory, all holiness and happiness. — The Lord Jesus is freely offering himself and all his grace to you, saying, " Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea, come, buy wine and milk, without money and without price." Now, you may notice here, that this thirsting was no desirable quality, it was a thirsting for that which did not satisfy, and a labour- ing for that which was not bread ; and yet they are invited to come to him, as one that hath a variety of supply ; water to refresh, milk to nourish, wine to cherish, and all offered freely, without money and without price. So that here, even those that are thirsting after their lusts, and after the world and unsatisfying vanities, are called. To enlarge on this, it is even as if Christ should say, Ho, every guilty sin- ner, come to me for pardon. Ho, every filthy sinner, come to me for cleansing, my blood cleanseth from all sin. Ho, every naked sinner, come to me for a robe of righteousness to cover you. Ho, every needy sinner, come to me for sup- ply out of my infinite fulness. Ho, every faithless unbeliev- ing sinner, come to me as the author of faith, that I may give you faith, and help your unbelief, and then increase your faith. Ho, every impenitent hard-hearted sinner, come to me as to a Prince exalted by the right hand of God, to give repentance, to give you the heart of flesh promised in the covenant. Ho, every great sinner, come to me for the great salvation, from your great sins, and from God's great wrath. Ho, every graceless sinner, come to me for grace, and glory, and eternal life — See vol. V. p. 54. see also vol. IV. p. 34-, 288. The glorious gospel is much clouded at this day, (1720) STATED AND ILLUSTRATED. 387 with legal terms, and conditions, and qualifications. If my doctrine, (Christ is the covenant given to the people,) were upon condition that you did so and so, that you believe, re- pent, and mourn, and pray, and obey, and the like, then shall you have the favour of God, I dare not for my life say this is the gospel; but the gospel I wish to preach is, Will you have a Christ, to work faith, repentance, love, and all good in you, and to stand between you and the sword of divine wrath ? Here there is no room to object that you are not qualified, because you are such a hardened, unhumbled, blind, and stupid wretch ; for the question is not, Will you remove these evils, and then come to Christ ? But, Will you have a Christ to remove them for you ? It is because you are plagued with these diseases, that I call you to the physician, that he may heal them. Are you qualified for hell and damnation ? and have you much mischief and misery about you ? Why, there need be no better qualifications for you to come to Christ. We indeed would have some good qua- lifications in those whom we invite to a communion table; they should be humbled, believing, penitent people, because it is presupposed, that they have come to Christ and received some good out of his hand. But when I call you to come to Christ, I seek no good qualification of you at all, prior to your coming to him ; but that you come with all your black and hellish qualifications, that he may take them away, and put some good qualifications upon you. So whatever bad things be about you, it should rather be an argument for your coming, than an hiuderance of your coming to him ; for never, never will you get your ills mended, till you come to him to do it for you. — Vol. I. p. 77. 2. The difference between a legal and a gospel strain. The legal strain sets forth God more especially as a com- manding and a threatening God, the gospel strain sets him forth more especially as a promising God. The legal strain 2k2 388 GOSPEL TRUTH makes God, as it were, nothing but a commander ; but the gospel exhibits him as a promiser. Why, the law is God iu a command, but the gospel is God in a promise, God in Christ. The legal strain humours the natural pride of man, as if life were to be sought by the deeds of the law ; but the gospei strain humbles the pride of man, while it shows life only to be had by the free promise. Hence the gospel is such a strange thing to carnal reason ; learning cannot reach it ; worldly wisdom is offended at it. What ! life and sal- vation for nothing ! Life and salvation in a free promise ! This gospel is foolishness to the world ; it is hard to believe it. Why, the world cannot think that God will give salva- tion at such a low rate. In a word, the legal strain gives men more to do for salvation, than they are able to do. The gospel strain gives men less ado for salvation than they are willing to do : for no man is willing to be saved by abso- lutely free grace, till God make him willing in a day of power. A legal strain speaks as if all depended upon our obeying a command. A gospel strain, on the contrary, as if all depended upon God's fulfilling his promise. As the law gives man all the work, and the gospel gives grace all the work, that it may get all the glory ; so the legal strain leads a man to himself, the gospel strain leads a man out of himself to Christ for ail. Hence also the legal strain gen- ders unto fear and bondage, but the gospel strain to hope and liberty.— Vol. IV. p. 284. 3. On Faith. I. Its appropriation or assurance. (1) The grounds of this. A particular application is grounded on the word, for faith relates to testimony, believing on a word to be believed. It is said, "Faith cometh by heariug,and hearing by the word of God," Rom. x. 7. Faith in a hearer relates to faithfulness in a speaker, and credits the word spoken. It is not every word of God that is the ground of this particular application of STATED AND ILLUSTRATED. 3S9 faith. It is not the word of God in the law, but the word of God in the gospel, for the law serves to convince of sin and discover wrath due for sin, but makes no discovery of the love and mercy of God. The light of the law discovers death, damnation, and misery for evermore to the sinner ; but the light of the gospel discovers life and salvation through Jesus Christ, who hath brought life and immortality to light. It is even not every word or doctrine of the gospel that is the ground of faith's particular application of the love of Christ, withjauatej me, for example ; it is not every legal pre- cept or threatening that is taken into the gospel dispensation, that is the ground or foundation of this particular application, but the gospel itself, revealing the love and grace of God in Christ. As many things are in a house, that yet cannot be called the house itself; so many things are in the gospel- dispensation, that are not properly the gospel itself. Law precepts and threatenings are brought in as a fence to the gospel, to guard it against being abused ; for instance, John iii. 17. " God sent not his Son to condemn the world, but that the world through him might be saved ;" but when it is added, ver. 18. " He that believeth not is condemned al- ready," this is brought into the dispensation of the gospel, but is not properly the gospel itself, but is subservient there- to, to defend it from abuse. Now the former, not the latter, may be the foundation of faith's particular application of the love of God. Thus he that believeth not shall be damned, is a fence for the gospel, but not properly the gospel itself; the gospel is the thing proposed to be believed, viz. the dis- pensation of the love and of the grace of God in Christ ; yea, it is not every doctrine, even the love of God in the gospel, that is the first ground of faith's applying this love to itself. For example, there is a two-fold love of God in Christ, that cannot be the ground of faith's applying it to itself, viz. his love of destination, and his love of approbation ; his love of destination and purpose, whereby he is said to have chosen us in Christ before the foundation of the world, that we 2 k 3 390 GOSPEL TRUTH should be holy, having predestinated us to the adoption of children, Eph. i. 4, 5. Again, his love of approbation and friendship, or complacency, such as that spoken of, John xiv. 23. " If any love me and keep my words, my Father will love him, and we will come unto him, and make our abode with him." Now the object of the former love, viz. that of destination, is that of every elect soul, and that from all eternity, as well as in time, even before their conversion and union to Christ ; the object of the latter, viz. the love of ap- probation, is every believer united to Christ, every saint. Now these are precious doctrines of the gospel, and the sweetness of this divine love, both of destination from eterni- ty before faith, and of approbation in time after faith, may come to be felt in due time, when the soul, after believing, is filled with the Holy Spirit of promise ; but yet none of these, I say, are the first ground upon which any sinner can build this particular application of Christ's giving love, say- ing, " He loved me, and gave himself for me." That love whereof the elect are the objects, who can apply till they know they are elected ? and that love whereof believers and saints are the objects, who can apply that know themselves to be as yet neither believers nor saints ? And therefore the love of God in the gospel, that is, the first ground of faith and particular application, must be a love manifested to sin- ners as such, and consequently such a love as sinners, under the notion of sinners, may rely upon as exhibited in the gos- pel. Therefore I observe, the doctrine of the love and grace of God in the gospel, that lays a foundation for the particu- lar faith I speak of, is the doctrine of his love of benevolence and good-will in Christ Jesus, manifested to sinners of man- kind, accompanied with a particular call to every one to be- lieve this love, and take hold of this lover, for wisdom, righteousness, sanctification, and redemption to himself in particular, — the general word of grace and love is to sinners. That Jesus Christ came to save sinners, 1 Tim. i. 15. The particular call and command to every sinner that hears the STATED AND ILLUSTRATED. 391 gospel is, that he believe on the Son of God, or in other words, that he believe that through the grace of God he shall be saved : or, which is all one, that he receive and rest upon Christ for salvation as offered to him in particular in the gospel. Now the general indefinite declaration, that he came to save sinners, suffered the just for the unjust, died for the ungodly, — this points out our general name, ungodly, unjust sinners. But then, the particular call and invitation to come to this Jesus by faith, believing his love and grace manifested in the gospel, — this points it out to every one, saying, Thou in particular art the unjust, ungodly sinner, thus called to apply his love and grace declared in the gospel, and upon this ground thou mayest by faith make this particular appli- cation, and venture out with a me, " he loved me, and gave himself for me." Let no sinner then exclude himself from the benefit of the gospel, and making that particular applica- tion here, " He loved me, and gave himself for me," by say- ing either, I know not if I be an elect, or I know not if I be a believer, and so I know not if Christ died for me and gave himself for me in particular ; this is to mistake the ground and object of faith, for as salvation in God's purpose to the elect is not the ground of faith, and salvation in possession by the believer is not the ground of faith, but salvation in the word of grace and gospel offer ; so Christ's death, as designed in God's purchase, is not the first object of any man's faith. Nor his death as applied to believers in particular, but his death as declared in the word, in its relation to sinners in general, is the gospel revelation, and the glad news that comes to the ears of sinners ; and this, joined with the particular command to every one to believe in this Jesus, as dead and crucified for him, to build his faith and hope of salvation up- on. The question then here is not, Are you an elect or not ? But the question is, Are you a sinner that needs a Saviour ? And is he manifesting his grace and love, and giving himself in the gospel-offer to you ? Then, upon the word of salvation sent to you, you may say with particular application to your- olJ^ GOSPEL TRUTH self, " He loved me, and gave himself for me." — Vol. VII. p. 140. 2. Nfttyrft of assuranr.ft of faith. — The common sense of mankind, usually takes faith or believing for a persuasion. I believe such a thing, that is, I am persuaded or assured of it, I cannot doubt of it. I believe such a man, that is, I am persuaded it is truth that he says. If the honest man gives his word, his oath, his bond, this fortifies the persuasion, and certifies the person that has ado with him. So here, to be- lieve, is to be persuaded, assured, and certified upon the word, the oath, the bond, the promise, the covenant, yea, the blood and righteousness of a God. And he that be- lieveth upon such a ground, as all true believers do, must believe with persuasion according to the measure of his faith ; if it be a weak faith, it is a weak persuasion, if a strong faith, a strong persuasion. Many do not understand themselves, when they say they want assurance, for what better assurance would you have than the word of God ? If you have his word, and take his word, you need no better assurance. If a man of credit, whom you can depend upon, gi ve you his word for such a thing, then you depend upon it and say, you are assured of it, for you have his word. There is an assurance of sense, that is the assurance of the work, when you have got the thing that is promised. This is not properly assurance, it is enjoyment; but if you say you want faith, you cannot take his word, or trust his word, then this is plain dealing ; then you want assurance indeed, because you want faith, and cannot take his word, or give him so much credit. — If any ask, whether assurance be in the na- ture of faith ? I ask, how the particular faith of a promise can be without assurance in the nature of it ? To believe is to take the promise to yourself, and to take the promise to yourself is to believe or be sure of it with respect to your- self. If one promise some good thing to you, what do you, when you take his word or take his promise ? If you be not assured or persuaded of it with respect to yourself, then you STATED AND ILLUSTRATED. 393 do not take it ; but if you take it, then upon the fidelity of the promiser, you are assured and persuaded of it with re- i spect to yourself. — As it is with conscience in applying the threatening- of the law for conviction, it is with particular application. I am concerned with that charge of the law, says conscience, I take it to myself; I am the sinful guilty man : well, so says faith, I am concerned with this discharge of the gospel-promise, I take it to myself, and believe through grace I am the absolved man. Something of this particular appropriation, more or less, must be in faith, otherwise there is no relief comes in the gospel. As it is with the law, if there were no close application of the threatening, with some assurance that the threatening is to me, I would have no conviction by the law ; so it is with the gospel, if there was no close application of the promise, with some assurance that it is to me, I would have no relief or consolation by the gospel ; yet this will not say that the believer hath always this fiducial persuasion, unless his faith be in exercise, for as it is the nature of the eye to see, though the man that hath eyes is sometimes sleeping or dim-sighted, so it is in the nature of faith, to be persuaded of the favour and good-will of God in Christ, as revealed in the word of grace, though he that hath this faith is sometimes doubting; sometimes faith is not exercised, sometimes the eye of faith is dimmed with the dust of corruption and unbelief. It is with faith, as with other graces, as some have a true love to Christ, yet dare not say they love, because they have so much enmity remaining ; they have true grace, but dare not say they have it, because they have so much sin and corruption ; but their doubting of their love and grace does not infer that they have no love nor grace : so some have this fiducial persuasion and assurance of faith, who yet dare not say they have it, because they have so much unbelief and so many doubts ; but as love is opposite to enmity, and grace opposite to cor- ruption, though they are in the same subject, so is faith op- posite to doubting, in its very nature, even though faith and 394 GOSPEL TRUTH doubting may be in the same believer, as light and darkness in the same air; yet their natures are opposite to one another. 3. Why hath faith this appropriating property ? — (1) Be- cause faith is an uniting grace, that unites the soul to Christ. That Christ may dwell in your hearts by faith, as it comes from him, so it leads the soul to him, and cannot stay away from him, nor rest till it makes close application to him. God, the giver of faith, hath given it this office of joining the soul to Jesus, and therefore, in the day of believing, sinners are brought to say, Come, let us join ourselves to the Lord ; the everlasting covenant shall not be forgotten. (2) Faith takes up the fitness and the suitableness between Christ and the soul's case, and therefore makes particular application. As ever a plaster was suited to a sore, or a remedy suited to a malady, so Christ is suited to the sinner's case, and faith discerns this, and says, There is wisdom for a fool like me, there is righteousness for a guilty soul like me, sanctification for a filthy soul like me, and redemption for lost and misera- ble me. (3) Faith's particular application flows from the approach of the spirit of faith mixing itself with the word, to make application of Christ's redemption. Though the external revelation fixes the duty of believing, and all have an equal warrant to believe in Jesus ; yet such is the dis- tinguishing grace of God towards some, that he by the Spirit opens up the warrant to them particularly, and causes them make particular application thereof to themselves, and believe what others have as fair a revealed warrant to believe as they have. 4. The difference between fiducial and evidential assur- ance.*— (1) They differ in their acts. By fiducial persua- * There is a twofold assurance, one in the reflex act of faith, and the other in the direct act ; but this last is more noble, more permanent, more satisfying, and gives more eminent glory to God, being immediately built upon the divine object and sure testimony of God without the man, and not upon the created work of God within the man, in the clear discovery thereof, which for ordi- nary is of short continuance, and then where is the act of assurance ? " Prin- STATED AND ILLUSTRATED. 395 sion, the man receives and rests upon Christ, and trusts in him for salvation to himself, believing and expecting this salvation according to the promise of the gospel, and as Christ is exhibited to him therein; but by evidential persuasion, the man knows and feels that he hath received Christ. The former every believer has when he acts faith, the latter many believers want, even when they act faith, because, though they may be conscious that they are acting upon Christ for salvation, yet they may not be conscious of the quality of the act, if it is saving or not. (2) They differ in their order. We first believe by a fiducial persuasion, before we can be sure by evidential persuasion; the one is the cause, the other the effect. The persuasion that is in faith, is like heat in the fire ; the persuasion that is after faith is like heat in the room, that is the effect of the former. (3) They differ in their ob- jects and grounds. The object and ground of fiducial per- suasion, or of the assurance of faith, is without the man, and looks to the promise and word of God, the blood and right- eousness of Christ, the truth and faithfulness of God ; but the object and ground of evidential persuasion, or assurance of sense, is within the man, and looks to the work of God with- in, such as graces, attainments, and experiences. (4.) They differ in their effects. The effect of faith, or fiducial persua- sion, is justification ; the effect of sense, or evidential persua- cipal Haddow speaks as if there can be no ground of any persuasion of God's love in the direct act of faith, as though the sincerity and faithfulness of God in the gracious offer of Christ, and of all that salvation which is in him, were nothing at all to this purpose, or that we have no warrant to trust his word, unless we feel the thing promised in our profession. Assurance in the nature of faith is what I say all Protestant divines since the Reformation have main, tained. If you except some few who, upon the abuse of this way of speaking, chose another, which they thought expressed the thing as well as what they, and what the Marrow, who had it from them, understood by it, is no more than such a well-grounded confidence and trust as is necessary to answer the faithfulness of God, and the all-sufficiency of Christ in the pro- mise; and such a persuasion of one's own interest therein as necessarily fol- lows upon a persuasion of the honesty and sincerity of the promiser, which, according to the measure of faith, is either strong or weak in a lower or higher degree." — Politic Disputant. 396 GOSPEL TRUTH sion, is consolation. Man is not justified by his evidential persuasion, or by knowing" or feeling- that Christ is his ; but he is justified by his fiducial persuasion, whereby he receives and rests upon Christ as his, and trusts in him for salvation to himself. — Again, faith is a taking possession of the promise, but sense is a begun possession of the thing promised. By faith a man credits the truth of the promise, by sense he tastes the sweetness of it. The assurance of faith says, I am sure because God sa)^ it, and the assurance of sense, I am sure because I feel it. To rid marches thus distinctly be- tween these two, would be of great use, for when you hear one assert that there may be faith, where there is no assur- ance, why that is true, if he speak of the assurance of sense. But if this distinction be not observed, then a man cannot but speak confusedly on this head ; nor can he reconcile him- self with the doctrine of the word, or the doctrine of our Reformation, and the doctrine of our received standards. 5. The difference between justifying and saving faith. — Saving faith respects Christ in all his offices, as a Prophet, Priest, and King ; but when we speak of faith merely as it is justifying, we maintain, against all the subtle Popery in the world, that it respects Christ only as a Priest, as a sacri- fice and propitiation, but not as a King. For to make that act of faith that receives Christ as a Lord, to be the justify- ing act of faith, is the very soul of Popery, that builds justi- fication upon sanctification, or upon sanctifying faith ; where- as it is the receiving of Christ as a Priest that alone justifies before God. It is true, faith in Christ as a Saviour and a Lord go hand in hand together, they are inseparably con- nected, even as the eye and ear are both joined together in one head, yet it is not the office of the eye to hear, or of the ear to see; no, but it is the office of the eye to see, and of the ear to hear ; even so, though faith in Jesus Christ as a Saviour and a Lord go together in one and the same believer, and at one and the same time, yet they have their different offices ; Christ as a King and Lord is not the object of justi- STATED AND ILLUSTRATED. 397 fying faith, but only Christ as a Priest and Saviour. It is not Christ as the Lord subduing ray sin, that is the matter of ray justification before God, but Christ as a Priest paying all my debt ; it is not my personal righteousness, even in my gracious subjection to Christ as a Lord, that can be the ground of justification ; but it is the righteousness of Christ alone as a Priest, his doing and dying, that is the ground of justification. And therefore it is not faith's dealing with Christ as a Lord that justifies, but faith's dealing with Christ as a Priest, a Saviour, and a complete righteousness. This is the~'doctrine of the word, which, when our Reformers began to publish, they were branded as enemies to holiness and good works ; and if something of this be not at the root of many reproaches in our day, I know not what it is ; and if this be the ground of these reproaches, we may gladly bear them as our glory. 6. The difference between true faith and a temporary faith — There .is a temporary faith that goes beyond other kinds of faith, and is effected by the common operation of the Spirit of God ; nor is it merely taken up with the truth of the gospel, but also hath some relish of the goodness and sweetness of it, and hence the stony-ground hearers are said to receive the word with joy, Matth. xiii. 20 ; yet this belief hath no root, no abiding principle. Here is the most subtle deceit in the matter of faith ; some people may take hold of Christ, as it were, and really get some sap and vir- tue from him for their refreshment, and yet never get into him. They are like the ivy that grows up by the tree, and draws sap from the tree, and yet grows upon its own root, and is never one and the same with the tree ,- so here some professors may receive Christ in the promise by a temporary faith, they clasp about him closely ; and draw some sap and virtue from him, but still they are never rooted in Christ, but in the old Adam, still rooted in the old covenant, were never cut off from the old root, and ingrafted into Christ, but only draw virtue from Christ to maintain their old cove- 2 L 398 GOSPEL TRUTH nant fruit. I imagine it will be a hard chapter for some here to read, How shall I know but I am one of those that have only that faith which takes hold of Christ, like an ivy to the tree, drawing sap from him without ever being root- ed in him ? I shall offer you but one key for the opening of this difficulty, and you have need to have it opened, for it is as much as your eternal salvation is worth to mistake here. The key for opening the matter, then, is this question, What know you of the difference betwixt righteousness in Christ, and righteousness from him. Temporary faith may say, From the Lord I have righteousness and strength ; but true faith says, In the Lord have I righteousness and strength. Temporary faith may get many things from him, but true faith gets all things in him, and is complete in him. Temporary faith being without root, never rooted in him, hath nothing in him, but from him ; but true faith, being rooted in Christ, whatever it gets from him, it rests not there, but looks to what is in him, and glories in that, " in him shall all the seed of Israel be justified, and shall glory." True faith comes first to Christ for righteousness, and gets a righteousness in him for justification and eternal salvation, and being rooted in Christ, grows up in him, and has all in him, and can rejoice in him, even when it finds nothing but emptiness in itself, for it is the nature of it to go out of it- self to Christ in the free promise. Hence, also, temporary faith receives Christ conditionally, but true faith receives him freely as offered. Temporary believers take him for a Saviour, but how ? in this conditional manner, if I be a servant to him, he will be a Saviour to me ; and so he serves, and thereupon expects salvation from him ; thus he bears the root, and the root bears not him ; but true faith receives Christ freely for righteousness and strength both, saying, Even so I take him both for righteousness that he may be a Saviour to me, and for strength that he may make me a servant to hiin, to serve not as a hireling, but as a son. Temporary faith believes Christ will save me upon condi- STATED AND ILLUSTRATED. 399 tion of my good behaviour for the time to come ; in case I serve him, then he will save me; but gospel-faith takes Christ upon gospel-terms, as he is exhibited in the gospel- promise, saying, O I dare not promise any thing to him, but I take him as promising all things to me ; and, blessed be sovereign grace, all is in the promise, for if any thing depended on my good behaviour and future service, I fear all would be cast loose ; therefore I take Christ for all, and a promise for all ; and O well is me that he hath promised all, for I can promise nothing, therefore I will rely upon the promise for salvation, I will rely upon the promise of sancti- fication. And in this way of taking the promise freely, he comes to be furnished with a better behaviour than all the conditional believers in the world. 7. Difficulty of believing. — Gospel-faith, though it is the easiest and sweetest thing in the world, under the conduct of divine grace, and the drawings of the divine Spirit, yet without that it is the hardest thing in the world. Why ? (1) For a lost sinner under the curse of the law, to believe that God should be as good to him as the promise of the gospel tells him, is hard, nay, he is afraid the promise be too good to be true. (2) For a proud man to be beholden to free grace, when he hath been building all his days upon some work or deed of his own, for such a sinner to strip himself of his own righteousness, and look on it as a filthy rag. How hard is this ! Nay, publicans and harlots have gone to heaven sooner. (3) For a sinner filled with self- love, self-ease, self-will, self-wisdom, self-sufficiency, self- justification, to deny himself, his sinful self, his natural self, moral self, worldly self, religious self, and go wholly out of himself, and wholly into Christ, for all this, is very hard, and yet for this end Christ is offered, that he may be thus re- ceived, even for wisdom, righteousness, sanctification, and re- demption. Now, the hardness and difficulty of believing and accepting of this noble offer, does not lie in some great work, you have not power to do, for faith and works are 2l 2 400 GOSPKL TRUTH opposite here, believing is not working, Rom. iv. 5. Bat the difficulty rather lies in some great worth and apprehended good, that you have no will to quit, till a day of power make you willing, such as your own wit and wisdom, which you oppose unto Christ as a Prophet ; your own works and right- eousness, which you oppose unto Christ as a Priest ; your own strength and power, together with your self-love, and sin-love, which you oppose unto Christ as a King. In re- ceiving this offer, the man not only quits his sin and lust, which is very hard, but he quits his righteousness, which is yet harder. Need I explain this for preventing mistakes in this critical age and day of reproach ? When I speak of quitting our works, I mean a quitting them, not in point of performance, but in point of dependence ; it is a quitting the law, not as a rule of obedience, but as a rule of acceptance, or covenant of works. Now I say, it is the hardest of all for a man to quit his works and righteousness, and have no hope of any Saviour, or acceptance with God for them ; for the light of nature will tell him he should quit his sins, but the light of nature, and the remainder of the legal covenant in him, will never tell him that he should quit his works and righteousness, nay it will tell him, he must work so well, and God will accept him. This is the way of the covenant of works, the natural way, and to quit that way is hard in- deed, so as to venture upon the righteousness, the works of another; so that the difficulty here lies, not so much in some great thing that you have not power to do, but in some great thing that you have not will to undo. — Vol. III. p. 26. 8. Saving faith has always a sanctifying and comforting influence. The true believer does not divide righteousness from sanctification, nor pardon from purity. Yea, he comes to Christ for remission of sin for the right end ; what is that ? viz. that being freed from the guilt of sin, he may be freed from the dominion of it. Knowing that there is for- giveness with him that he may be feared, he does not believe STATED AND ILLUSTRATED. 401 remission of sin, that he may indulge himself in the commis- sion of sin ; No, no, the blood of Christ, that purges the conscience from the guilt of sin, does also purge the con- science from dead works to serve the living God. They that come to Christ regularly, come to him for righteousness, that they may have him also for sanctification ; otherwise the man does not really desire the favour and enjoyment of God, or to be in friendship with him who is a holy God. The true believer employs Christ for making him holy as well as happy, and hence draws virtue from him for killing of sin, and quickening him in the way of duty ; and the faith that can never keep you from a sin, will never keep you out of hell, and the faith that cannot carry you to a duty, will not carry you to heaven. Justifying faith is a sanctifying grace. It is true, as it sanctifies, it does not justify, but that faith that justifies, does also sanctify. As the sun that enlightens hath heat with it, but it is not the heat of the sun that enlightens, but the light thereof: so, that faith that justifies hath love and sanctity with it, but it is not the love and sanctity that justifies, but faith as closing with Christ.* 4. Death to the law-covenant.\ (1) Believers are dead to the law as a covenant, and in this covenant there are three things to which they are dead: (I) the precept of obedience; (2) the promise of life; (3) the threatening or penalty of death. (1) The pre- cept of obedience as a condition of life is one part of the covenant of works ; Do and live, or if thou wilt enter into life, keep the commandments. Thus the believer is delivered from, and so dead to the precepts of the law, as a covenant, or as a condition of life. Take heed to what I say here. I * Sermon 56. t See this important point of Divinity clearly illustrated by Footh of Lon. don, in his essay upon it; and by Archibald Hall of London, in his sermon on the same subject. 2l3 402 GOSPEL TRUTH say not, that the believer is delivered from the precept of the law simply, but as a condition of life, for the command of perfect obedience is not the covenant of works ; nay, man was obliged to perfect obedience, and is eternally bound to obey the law, though there had never been a covenant. But the form of the precept or command in the covenant of works, is perfect obedience as a condition of life. Now, the ground of the believer's freedom from the precept of the law as a covenant of works, is just Christ's perfect obedience to the law in his room and stead, which is the true and proper condition of our eternal life and happiness, "By the obedi- ence of one shall many be made righteous." There is an eternal truth in this, that life is not to be obtained, unless all be done that the law requires. " Do this and live," and that is still true, " If thou wilt enter into life keep the com- mandments." They must be kept by us or our Surety. Now the Surety's obedience being imputed to the believer, as the condition of eternal life, the believer is not obliged to obedience to the law as a condition of life. (2) 1 he promise of life is another thing in the covenant of works, and this runs in the same line with the other. The promise of life in the law or covenant of works, was just the promise of eternal life upon condition of perfect obedience. Now the believer's freedom from the law in this respect, flows from his freedom from it in the former respect ; for if he be freed from the do, or obedience, as required in that old covenant form, then he is not to expect eternal life, as it is promised in that covenant ; nay, the law is divested of its promise to the believer; that is to say, his obedience to the law, hath not the promise of eternal life, as the legal ground and title upon which he is to obtain it. He holds the title to eternal life in Jesus Christ his Surety, in whom he hath a perfect obedience, to which eternal life is promised, and which is now the alone sure ground upon which it is to be procured. The believer's own obedience to the law, or his gospel-obe- dience and conformity to the law wrought in him, and done STATED AND ILLUSTRATED. 403 by him through the help of the Spirit of grace, even this obedience of his hath not the legal promise of eternal life, as if it were the legal condition of his obtaining eternal life ; no, his gospel-obedience hath indeed a go6pel-promise, con- necting it with eternal life, as it is an evidence of his union to Christ, in whom all the promises are yea and amen, and as it is a walking in the way to heaven, without which never any shall come to the end, for without holiness it is impossi- ble to see God. But the legal promise of eternal life made to obedience, and which makes our personal obedience to be the matter and cause of our justification, and as the proper condition of salvation and eternal life, this is the promise of the law or covenant of works. And this promise it is now wholly divested of as to the believer in Jesus Christ, who hath taken his law-room, and yielded that perfect obedience, to which the promise of eternal life is now made ; and the reason why I say the promise of eternal life is now made to Christ's perfect obedience in our room and stead, is because the law or covenant of works made no promise of life pro- perly, but to man's own personal obedience. It made no mention of a Surety, but now in sovereign mercy, this law- rigour is abated, and the Surety is accepted, to whose obe- dience life is promised. (3) The threatening of death in case of disobedience, is another thing in the covenant of works ; death, and wrath, and the curse, is the penalty of the law, death is the reward of sin and disobedience to the law, " In the day thou sinnest thou shalt die ;" and this the believer is also freed from by the death of Christ, who died for our sins. The law saith, " Cursed is every one that con- tinueth not in all things written in the book of the law to do them." But the gospel saith, " Christ hath redeemed us from the curse of the law, being made a curse for us." As the law then to the believer is divested of its promise of life, so as it cannot justify him for his obedience to it as a covenant, that covenant-form of it being done away in 4'04 GOSPEL TRUTH Christ Jesus with respect to the believer ; so the curse can- not condemn. Object. — But are not believers, by their new sins, brought under a liableness or obligation to the penal sanction of the law and threatening of eternal death? Ans. Though the law, cannot but curse sin wherever it is, and even the be- liever's sins, yet the curse can never reach his person. Christ hath no cursed member. Simeon and Levi had been guilty of heinous crimes in killing the Shechemites, yet Jacob does not curse their persons, but their sins ; and every believer will join issue with the curse of the law against his sin. Cursed and destroyed be my sin, my unbelief, my enmity. But to say believers are brought under a liableness to vin- dictive wrath by their new sins, is quite wrong, for it is an article of the Bible, declaring, there is no condemnation to them that are in Christ, Rom. viii. 1. and that the law hath nothing to lay to their charge, because they are free from it, ver. 2. and are not under it. Again, to assert the above, is inconsistent with the perfection of justification. Farther, to bring the believer under this obligation by his new sins, is derogatory from the perfection of Christ's righ- teousness, that law-fulfilling, justice-satisfying, and wrath- appeasing righteousness of Christ, with which the believer is invested. This robe of righteousness is on him for ever, without any intermission or interruption, so long as his union with Christ remains firm, and behold he is betrothed unto him for ever. It is true, the believer's sins deserve hell, and I think they deserve it more than the sins of others, because they sin against more love and light, and the more their sins are, the more are they liable to fatherly chastise- ment ; but from the desert of sin to infer an obligation to hell or vindictive wrath, which is all one, were to destroy the very nature of pardon, which removes the obligation to wrath, but cannot remove the desert of sin ; the intrinsical demerit of it flows from the very nature of sin, and so cannot be STATED AND ILLUSTRATED. 405 separate therefrom, whereas obligation and liableness to hell flows from the threatening- of the law, which being fully execute upon the Surety, justice itself would be injustice, to demand or bind over the believer to another condemna- tion, or threaten him with wrath, though the threatening should never be executed. If believers by their new sins were under the curse of the law, then they would be also brought under the power of sin and the reigning strength of corruption, and so they are neither justified nor sanctified, neither delivered out of the state of sin nor misery. Withal, that doctrine of believers' liableness to wrath upon every sin, tends to create slavish fear and dread in God's children, and so discourage from duty and mar true gospel-holiness, which is a serving God not out of slavish fear, but of a child-like love, and of a willing mind. — Vol. V. p. 154. 2. Of what use is the law as a covenant ? — It is for many noble uses, both to the regenerate and unregenerate. To the unregenerate it is of use to conviction of sin, to break up the fallow-ground of the heart, to be a schoolmaster to lead him to Christ, by convincing him of the absolute need of a Surety, and of his undone state without Christ. And to the regenerate, it is of use to make them highly esteem Christ, whose righteousness answers the law in its commands and threatenings both, and it serves to give him a daily con- viction of sin, that the man may more and more prize the pardon of sin, and seek daily unto the Lord for pardoning and sanctifying grace. Also to let him see the intrinsical demerit of sin, while he sees hell threatened against it in that covenant, and thereupon may fear to offend that God who is a consuming fire, but rather that he may worship him with reverence and godly fear. — Vol. II. p. 312. 3. Much of the legal spirit remains with those who are dead to the law. When may a person even a believer de- sire to be under the law ? Answer, When, according to the legal temper in them, they incline to ground their accep- tance with God upon their own duties and performances, in- 406 GOSPEL TRUTH stead of grounding it upon Christ's obedience, and more upon grace within inherent, than upon the imputed right- eousness of Christ; also when he is more influenced in obedience by the terrors of the law, and the curse thereof* than by the allurement of grace in the free promise ; and when there is a looking to what is promised only in a condi- tional way, then there is a keeping up of the old covenant, which did run upon a conditional promise, Do so and so, and live. When they have been helped to duty, and think the Lord engaged to give out mercy upon their performing thereof, and when their hopes of mercy fall and rise with their own performances, rather than by the rule of free grace and faithfulness of God, then is a man a legal believer with a witness, if a believer at all. These weeds of legal impressions, have a weakening in- fluence upon the graces of the Spirit, where they are im- planted, for the implantation of grace does not wholly root out the impression of the law in time, such a deep impres- sion it hath in our nature. These legal weeds that grow up in the garden of the heart, draw away the sap and strength of the fruits of the Spirit, and weaken them. They either hinder or weaken faith, for the law is not of faith, it op- poses both the doctrine of faith and the grace of faith ; it hinders and weakens love, for the man cannot love that God, whom by the law he apprehends to be an enemy, and hence it hinders and opposes joy in the Lord, for the legal spirit is a spirit of heaviness in opposition to joy, and. so it eats out the man's strength, for the joy of the Lord is our strength. The natural impression the law hath left on the hearts of the children of men, creates a natural disagreement betwixt us and Christ, betwixt us and the gospel, and the grace of the gospel. Pride of natural righteousness stands up against and opposes the gospel righteousness. 4. Difference between a legalist and an evangelical Chris- tian.— (1) They differ in their complaints. The legalist will complain more for want of holiness than for want of STATED AND ILLUSTRATED. 407 Christ ; seeing he hath taken up with self-righteousness, it is his all, it is his happiness, it is his husband, it is his God. But the language of the evangelical Christian, who is dead to the law, is, O for Christ ! O for a day of power ! O to be wrapped up in the covenant of grace ! to get an omnipotent power, determining me to comply with the gospel-offer. (2) They differ as to their comforts, — the legalist finds comfort in law-works, even in all his extremities. In the prospect of trouble, who comforts him ? Even this, that he hath done many good duties. He wraps himself in a garment of his own weaving. Upon challenges of conscience, what com- forts him, and gives him peace ? He even covers himself with the same robe. In the prospect of judgment, what comforts him, and gives him peace ? Why, he hopes God will be merciful to him, because he hath had a good profes- sion, and said many good prayers, and done many good duties ; but a sorry peace-maker. The only thing that gives a believer peace and ease in these cases, is the law-biding righteousness of Christ, under which he desires to shroud himself. He flees to the blood of Jesus Christ, saying, O I am undone, unless my soul be wrapped up in the mantle of Christ's perfect righteousness; upon this righteousness of Jesus, I venture my soul. 5. Faith and repentance, — (1) Not conditions of salvation ; this they cannot be, as they are leading parts of it. By grace ye are saved through faith, and that not of yourselves, it is the gift of God ; and Christ is exalted to give repentance. None are saved without faith and repentance, because all that are saved of the Lord are saved thereunto ; they are saved from unbelief, and brought unto faith ; saved from im- penitency, and brought to repentance. Faith and repentance are the beginnings of this salvation, and salvation cannot be completed without having a beginning, but both beginning and end are what God gives for his name's sake. (2) Faith and repentance evangelically distinguished. These graces are to be considered three ways: [1] As they are conditions, I 408 GOSPEL TRUTH mean, made so by men, they belong- to the covenant of works, which is the conditional covenant, and though the covenant of works required nothing less than perfection as its condition, nor accepts of repentance, yet men make a new covenant of works to themselves, when they make faith and repentance the conditions of life. Now, as conditions of life, we have nothing- ado with them, for the only condition of our eternal life is Christ's obedience unto God. [2] Consider them as duties, and thus they belong to the moral law in the hand of Christ, and the dispensation of the gospel, or to the gospel largely taken, which comprehends all the duties of the mo- ral law ; and in this sense we are still under obligation to do these duties, for Christ came not under the law as a rule, to dissolve our obligation to obedience to it ; though he came under the law as a covenant, to dissolve our obligation to it as a condition of life. [3] If you consider them as graces, then they belong to the gospel, strictly so called, for they are both promises thereof, even as all grace and glory are pro- mised therein. (3) Gospel-repentance, — [1] not necessary in order to justification. We hear a great deal of noise made about the necessity of gospel repentance, before, and in order to justification, and that even as a condition and qualification ; here is indeed a new scheme of divinity, of which there is no foundation in our standards of doctrine. It is true, re- pentance is so necessary, that none can expect pardon with- out it. That legal repentance, or humiliation, and conviction and sense of sin, does go before justification in order of divine operation, is plain, and that habitual sanctification or regeneration, and the infusing of all grace into the soul, is previous, is not denied ; but that gospel repentance, or any part of actual sanctification, is necessary in order to justifica- tion and pardon, I do not see how it is possible to maintain that, without running into the Roman camp, and fighting with Popish weapons, and inverting the order of our text,l John iv. 19. " We love him, because he first loved us;" making any part of our love to God necessary first, in order to God's STATED AND ILLUSTRATED. 409 first loving us. But sure God's method of doing will stand in spite of hell and earth. Why, say you, must we not re- pent and reform before God set his love upon us ? and ought we not to work up ourselves to something of this, in order to our obtaining the favour of God ? Alas ! for such igno- rance and such gospel-darkening religion, as is like to come in fashion in this generation. O is not repentance as much the gift of God and fruit of his love as any other graces and fruits of the Spirit? Acts v. 31. Christ is exalted a prince and a Saviour by the right hand of God, to give repentance to Israel, as well as remission of sin. Principal Haddow having adduced Isa. lv. 7. to defend his legal sentiments on this head, Mr Erskine explains the text in the following words : " Gospel repentance natively springs from faith, for in short it is a turning from sin to God, through Christ by faith, and surely where there is no such turning, there is no gathering to Shiloh, Isa. lv. 7. There you see this gospel repentance described in the several parts that I have mentioned. (1) It is a turning from sin, there- fore it is said, * Let the wicked forsake his way, and the un- righteous man his thoughts;' all sins of heart and way, thought, word, and action. (2) It is a turning from sin to God, therefore it is said, 'Let him return to the Lord.' (3) It is a returning from sin to God, through Christ ; there- fore it is said, ■ Let him return to the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon ;' and so it is a merciful, sin-pardoning God, that is, a God in Christ, in whom alone God is reconciled and well pleased ; and without this apprehension of the mercy of God in Christ, there can be no kindly repentance. Therefore, (4) It is a returning by faith ; here it is said, ' for he will abundantly pardon.' Faith looks to this for the motive of returning ; faith views the motive, and so influences the re- turn, though the last thing in the expression, yet it is the first thing viewed by faith. O is there mercy with him for the like of me, and pardon, yea, great abundant pardon for 2 m 410 GOSPEL TRUTH my great sins ! O this kindness of God melts the heart, this goodness of God leads to repentance, and so the faith of God's favour and mercy in Christ influences this gospel repent- ance."— Ser. 56. 7. Repentance not before faith. — It is another piece of the new and odd divinity of some in our day, that gospel-repent- ance, or some acts of it, are before saving faith, but this doctrine of the strength of sin, (the author was insisting on,) declares the contrary, for when true gospel repentance takes place, then the strength of sin is broken, and the man is ac- tually in arms against it ; but where got he his arms, if he never came to Christ for strength ? Repentance is a turning to God, but who ever turned to God without taking Christ by the way ? for no man comes to the Father but by him. Much hypocritical, and feigned, and legal repentance, there may be without faith, but true and actual gospel repentance is always the fruit both of Christ's look to the soul, as he did to Peter, whereupon he goes out and weeps bitterly, and also by faith's looking to Christ, " They shall look on me whom they have pierced, and mourn ;" and this, by the bye, may serve to gloss several abused texts of scripture, where repentance is first named before faith, which never import that true gospel repentance is before faith, but only as we may first speak of the end, and then of the means to accomplish that end, so repentance may be first named, which is the end, even turning to God, and then faith comes in as a mean to this end. Thus, Repent and believe the gospel, there is the end ; repent and turn to a right mind, by turning to God : why, he must even come to Christ by believing the gospel, otherwise he will never repent, so as to turn to God ; thus we read of repentance towards God, and then faith towards our Lord Jesus Christ, without which there is no coming to God, is first acted. If I should say, Go up to heaven, and climb the ladder ; though going up to heaven is first named, yet the mean of this, though last named, must be first used, for who will ever win up to heaven, unless they get by the STATED AND ILLUSTRATED. 411 true Jacob's ladder, the Lord Jesus Christ ? In a word, the strength of Christ must be improved by faith, and set against the strength of sin, otherwise no part of its strength is in the least broken. — Vol. V. p. 52. 5. Gospel Purity or Holiness. 1. Its nature. — (1) It is the purity of such only as are in a gospel state, for as it is only a good tree that brings fortli good fruit, so none but the true believer, that is in a good state, can bring forth the fruits of true holiness. By a gos- pel state, I understand a spiritual state, a state of union to Christ, a justified state, an adopted state, a renewed state; without this, no right sanctity, no evangelical purity. (2) It is a purity that flows from gospel principles. The be- liever's holy duties are performed in the strength of gospel grace, not from principles of his inherent strength, self- sufficiency, and the like ; his principles of purity are pro- mised grace, the strength of Christ laid hold on by faith. Having these promises, dearly beloved, let us cleanse our- selves from all filthiness of the flesh and spirit. (3) This purity is influenced by gospel motives. The greatest gospel motive of the believer's holiness is the will of God in Christ, and the love of God in Christ. The will of God in Christ, not the will of an absolute God, considered as Creator out of Christ, but the will of God in Christ, through whom the will of God is conveyed, he being the channel of divine authority ; the love of God in Christ, " Thy loving kindness is before mine eyes, and I have walked in thy truth." — " We love him, because he first loved us." (4) The gospel purity is directed to a gospel end. The believer's end in this purity is not to obtain life, procure pardon, and merit the enjoy- ment of God, but to evidence his gratitude to that God who hath provided all these valuable blessings freely to him. The end of this purity is not to satisfy conscience, appease wrath, or the like, but to glorify a God in Christ, and express our 2 ai 2 412 GOSPEL TRUTH thankfulness for Christ, his unspeakable gift, and all spiritu- al blessings in and with him. 2. The difference between legal purity, and evangelical purity.* — Legal purity is built upon the ground of personal righteousness and inherent strength, like Adam in a state of innocency, but evangelical purity is built upon the ground of Christ's righteousness and strength. The man that is evangelically purified, saith, " Surely in the Lord have I righteousness and strength." Gospel purity acts upon the divine strength of Christ, for being to itself, and for all its assistance, and it acts upon the divine righteousness of Christ for all its acceptance. Legal purity acts by compulsion and constraint, from fear of hell and the like ; but gospel purity acts freely and from love. Legal purity levels at self, and the magnifying thereof; gospel purity levels at free grace, and the praise and the glory thereof. Legal purity is mer- cenary, expecting God will make out his part, because he thinks he has done his endeavour to perform his condition on his part, and so he imagines he has a right founded upon his purity and holiness ; but gospel purity is humble, and takes all things freely, not in a conditional way, but in an absolute manner ; with respect to him, and expecting all tilings promised in the covenant, only upon the condition performed by Christ, his obedience to the death. — Vol. I. 3. The place the believer's obedience hath in the covenant of grace. — His obedience hath no place here in point of causality, or proper federal conditionality, for this were to turn it into the same place it had in the covenant of works, where there was a merit by paction, that is to say, there * Works and duties ought to be preached in thor place, but one great differ- ence between the gospel and the legal way of preaching, is not that the one preaoheth duties, and the other not ; but the legal way makes the duties the foundation of gospel privileges ; whereas the gospel way makes gospel privi- leges the foundation of duty, or Christ and his grace the foundation of all holy obedience ; the one is for the order of the covenant of works, Do and then live ; the other is for the order of the covenant of grace, Live and then do.— Sermon by Ralph Erskine, Sum of the Gospel. STATED AND ILLUSTRATED. 4] 3 was a promise of life made to works and obedience, Do and live ; but in the covenant of grace, we assert against all Popish doctrine whatever, that there is no such reward of work-obedience, or personal holiness upon compact and pro- mise, because the tenor of this covenant runs upon the con- dition of Christ's obedience and righteousness, apprehended by faith. Gospel holiness is of manifold necessity in the new covenant, but the promise of life is not made to the work, but to the worker ; and to the worker, not for his work, but for the merit of Christ, as, for instance, " Be thou faithful, and I will give thee a crown of life ;" the promise is not made to fidelity, but to the faithful person whose fide- lity is a sign that he is in Christ, in whom all the promises are yea and amen. If the law had now the promise of life to our obedience, we should not have life and salvation any other way but by the law and the works thereof, Gal. iii. 28. therefore our obedience now is not a cause, but a neces- sary effect of the covenant, and qualification of all that are within the covenant ; yea, all whom this covenant takes hold of, it makes them holy, and therefore without holiness no man shall see the Lord, because without holiness, no man hath this effective evidence of his being within his holy cove- nant.—Vol. I. p. 205. 4. The improvement of privileges, the great mean of be- lievers' holiness. — O if believers did but believe their privi- leges, and rightly use the grace they are under, it were im- possible for them long to be under the feet of their enemies, if they by faith were reckoning themselves to be what they are, according to Rom. vi. 11; what a happy and holy life would the believer have, if by faith he were reckoning him- self to be in Christ ! If he were reckoning that he is a mem- ber of Christ, and can do all things through him, and reckon- ing that Christ is in him, and that he is in Christ; reckoning that he is dead in Christ as to sin, and alive in Christ unto God, how would his spirit be raised, elevated, and nobilitated to the life of religion, looking to himself, not in himself, but 2 m 3 414 GOSPEL TRUTH in Christ, by virtue of marriage to him ? If the believer were saying- by faith, O I am complete in Christ ! I am per- fectly righteous in Christ, and accepted as righteous in the sight of God, only through the righteousness of Christ. In Christ I have magnified the law, and made it honourable. O believers in Christ ! you that are perfect through his come- liness, you do not view sufficently your privileges, otherwise it would elevate you above corruption, and fill you with holy triumph above all your lusts and idols. — Vol. II. p. 112. Elsewhere he says : When the believer comes to see by faith that he hath nothing to do with the law as a covenant, this makes him delight in the law as a rule of holiness; when he sees he hath not a farthing of debt to pay, either to the precept or threatening of the law-covenant, because that debt was paid by Christ's obedience to the death, this makes him find himself under the most grateful obligations to serve the Lord, in obedience to his law as a rule. 5. The law of purity. (1) The law as a covenant is quite changed to believers. — This law hath lost its legal or old covenant form ; the gos- pel law, or law of grace the believer is under, is a chariot paved with love. [1] The commands of the law in the hand of Christ, have lost their old-covenant form, and are full of love. The command of the law of works is, Do and live ; but in the hands of Christ it is, Live and do ; the command of the law of works is, Do or else be damned ; but in the hand of Christ the law is, I have delivered thee from hell, therefore do ; the command of the law of works is, Do in thine own strength, but the law in the hand of Christ is, 1 am thy strength, my strength shall be perfected in thy weak- ness, therefore do. The command is materially the same, yet the form is different. The command of the covenant of works is, Do perfectly, that you may have eternal life ; but now, in the hand of Christ, the form is, I have given thee eternal life in me, by my doing, and therefore, do as perfectly as you can through my grace, till you come to a state of STATED AND ILLUSTRATED. 415 perfection ; and as the command is naturally the same, so the authority enjoining obedience is originally the same, yet vastly distinct, in that the command of the law, is the command of God out of Christ — an absolute God and Judge ; but now under grace, it is the command of God in Christ, a Father in him. The end that he hath in commanding, and that they should have in obeying, is now distinct, and different from what took place under the law of works. This end is to show his holy nature, that he may not have a lawless people ; to show his great grace that condescends to seek our ser- vice, to grace and beautify his people, their chief happiness consisting in a conformity to his will, that his people may get good, which is necessarily joined to duties, and connect- ed thereto by the promises : in a word, he commands, that his sovereignty may be kept up, and the sense there felt on the hearts of his people, and that by his word of command he may, as many times he doth, convey strength to do what he calls to, and in case of shortcoming, to force them out of themselves, under a sense of weakness and sinfulness, into Jesus Christ, who is the end of the law for righteousness ; and then the end that they should have in obeying, is not to satisfy conscience, nor to satisfy justice, to purchase heaven, or the like, but to glorify God, to edify our neighbour, and to testify our gratitude to God and Christ, that hath delivered us from the law as a covenant. [2] The promises of the law in the hand of Christ have lost their old covenant form, and are full of love. The law of works promises eternal life as a reward of our obedience, and here the reward is a reward of debt ; but the law in the hand of Christ promises a re- ward of grace to gospel -obedience, especially as it is an evi- dence of union to him, in whom all the promises are yea and amen. Eternal life was promised to Christ in the covenant of redemption, upon his perfect obedience, who paid that debt, when he came under the law of works for us ; and now, eternal life being obtained to the believer in Christ, as the reward of Christ's obedience to the death, there is no 416 - GOSPEL TRUTH other reward of debt that now takes place. Rewards of grace are now come in fashion, and this encourages the be- liever to live unto God, that in the way of gospel-obedience, there is a gracious promise of sweet communion and fellow- ship with God, John xiv. 21. Here is a fatherly promise of God's favour and familiarity with him ; yea, there is a pro- mise of heaven itself, in the way of gospel-obedience and sanctification ; a right to heaven is purchased by the blood of Christ, and the believer is the young heir of glory, but his possession of heaven is suspended till he be fit for it, till he do some business for his Father, and be made meet for the inheritance of the saints in light. This is sweet encour- agement the believer hath to live unto God. [3] The threat- enings of the law in the hand of Christ have lost their old covenant form, quality, and nature, and are now turned to threatenings out of love ; there is no such threatening to the believer, If thou do not, thou shalt die. The penalty of the law of works is condemnation and eternal death, which the believer hath no cause to fear, being dead to the law, no more than a living wife needs to fear the threatening of her dead husband. There is no condemnation to them that are in Christ ; he that believes in him shall never die. But the law in the hand of Christ hath threatenings and punish- ments, but they are fatherly and loving; a short view of them we have, Ps. lxxxix. 30, 31. " If his children forsake my law, and walk not in my judgments ; if they break my statutes, and keep not my commandments j" as if he had said, " Though I will not send them to hell, nor deprive them of heaven, no more than I will break my great oath to my eternal Son, yet, like a Father, I will chastise them, I will correct them for their faults, I will squeeze them in the mortar of affliction, and press out the corrupt juice of old Adam that is in them ; yea, I will hide my face, I will deny them that communion with me that sometimes they had, and give them terror instead of comfort, and bitterness instead of sweetness. A filial fear of these fatherly chastisements, will STATED AND ILLUSTRATED. 417 do more to influence the believer to holiness and obedience, than all the unbelieving fears of wrath and hell can do ; yea, his freedom from law threatening^, and being only under fatherly correction, when he sees this, it breaks his heart, aud melts it more than all the fire of hell could do. Which of these motives, think you, will work up the believer to most obedience ? viz. the legal one, O ! my wrathful Judge will send me to hell, if I do so and so ; or this gospel one, O ! my God and Father in Christ will be angry at me, and deny me his love-tokens. I suppose, the former works upon enmity, and raises it ; but this works upon love, and inflames it. But here a question may be moved, Ought not the be- liever to live unto God, even without respect to the threat- ening of fatherly chastisement and punishment? To this we answer, No doubt; for the more perfect his obedience, the better and the more like to the obedience of the saints in heaven, where no chastisement is feared ; but while he is here, he carries a body of sin about him, and needs to be stirred up by fatherly chastisement. He should indeed serve God purely out of love and respect to the command itself, and because he commands it; but thus the matter stands, that as, on the one hand, being perfect in his Head Christ, it is not his duty to have respect to what the law of works, either promises or threatens ; so, on the other hand, being imperfect in himself, while here, it is his duty to have respect to what the law in the hand of Christ promises and threatens, which is indeed a loving respect, tending to ad- vance holiness. (2) The way to use the law evangelically : — [I] If you would use the law in a gospel-manner, attempt not obedience to it in your strength. Under the covenant of works, indeed, we were to obey by the strength of inhe- rent grace. But now we are called to lay hold on Christ as our strength, and obey by the strength of derived grace as- sisting us. [2] If you would use the law in a gospel-manner, seek not peace by your obedience and sanctity; when you 418 GOSPEL TRUTH have done all you can, even through grace, you must go out of your own obedience, to the obedience of another, for peace. Believers themselves are often tickled with their own performances, even though they profess to abhor justi- fication by works. [3] If you would use the law in a gospel- manner, let not the duty the law requires, nor the discovery the law makes, hinder you to embrace the offer the gospel makes. The gospel offers Christ as a husband; the law says, Thou art a black sinner, an unfit match for such a husband. The gospel-offer is, That you buy the eye-salve, white raiment, and tried gold. The law tells thee, Thou hast nothing to buy with. Now, use the law evangelically when you say, Black as I am, I embrace the offer of such a husband. He can make me beautiful through his comeli- ness. Poor as I am, there is riches enough in Christ for me ; I see he invites me to buy without money and without price. [4] If you would use the law evangelically, then look not to the law as a fountain of justification, nor yet as a fountain of strength, but only as the standard of duty ; and therefore you will use it in a gospel-manner, if you make a constant journey between Christ and the law, looking to him for righteousness and strength, who is the fountain of both; righteousness for your acceptance, and strength for your assistance, in every piece of obedience to the law. — Vol. I. p. 436. 4. FROM REV. GABRIEL WILSON. Sermon entitled " The Trust." The trust committed to ministers is, 1. The mystery of the doctrine of Christ. — The doctrines of grace should be carefully considered by men, to touch on a few instances of the kindness and love of God our Saviour towards man, even of his great love, and the exceeding STATED AND ILLUSTRATED. 419 riches of his grace, in kindness towards us, through Jesus Christ. The doctrine of God manifest in the flesh, coming in our place and room, and as our Surety making full and complete satisfaction, offended by man's sin, answering in all points the demands of a broken law, by not only dying to redeem us from the curse of it, being made a curse for us, but by doing perfectly all the first covenant required of us, in order to salvation or life ; rather, the doctrine of Christ's glorious person, offices, undertaking, all-sufficient inexhausti- ble fulness, as being made of God to us, wisdom, righteous- ness, sanctification, and redemption. The doctrine of Christ, market of free grace in the gospel, viz. of no price or quali- fication being required of lost undone sinners, as a condition to their believing in the name of the Son of God, in order to their being made welcome to Christ, and interested in him by faith. The doctrine of justification, by the active and passive righteousness of Christ, imputed to us as our whole and sole righteousness, in and by the believing on him as the Lord our righteousness. The doctrine of repentance from dead works, as the gift of an exalted Saviour, and as flowing from faith in his blood. The doctrine of the soul's indissoluble union with Christ, and the everlasting deliver- ance from the curse of the law upon one's first believing, of living while we are in the flesh by the faith of the Son of God, of receiving all, loving all, enduring all, in the way of faith, confidence, and dependence on him in the promises. The doctrine of salvation, not by works of righteousness, done or to be done by us, but by free grace from first to last. I do not distinguish between the doctrines and promises of the gospel, the doctrine being much of it contained in the promise. This doctrine is what, in the language of the Holy Ghost in scripture, goes by the name of the gospel of the grace of God, the word of faith, the word of life, the word of truth, the gospel of our salvation, the gospel of peace, the manifold wisdom of God, the mysteries of the kingdom. This doctrine is a blessed emanation from the eternal foun- 420 GOSPEL TRUTH tain of wisdom, grace, love, and all the divine perfections in the face of Jesus Christ ; it has more impressions of the divine glory and excellency on it by much, than has the whole creation beside. The design and native effect of which gospel, when it is believed and entertained, when it is allowed to have its due operation on the minds of men, is their recovery from their original apostasy, their deliverance from a state of misery, darkness, bondage, into a state of glorious liberty, light, and peace : their filial access to and communion with God now, and their immediate, full, never- ending enjoyment of him afterwards. Their holiness, their usefulness in the world, yea, every thing that is good, holy, just, benign, or beneficial among men, is derived from it, or influenced by it. These truths of the gospel have, of all others, the highest certainty, as coming immediately from heaven, and withal the noblest tendency, as was said, in that they lead all who believe and embrace them directly home thither, no less than the pillar of cloud and of fire did lead old Israel to the typical Canaan. It was this doctrine, when the world was wrapt in darkness, thicker than that in the beginning on the face of the deep, let down the day-spring from on high upon us, and brought life and immortality to light again. These are the pearls and jewels of heaven, more precious than rubies, and that all things on earth are not to be compared with. No wonder, then, that to believ- ers they be dearer than the apple of their eye, yea, than their very lives. This divine and heavenly doctrine, revealed by our Lord Jesus Christ to his apostles, and by them, or rather the Holy Spirit in them, faithfully delivered to us in the holy scriptures, is the first and principal part of the Chris- tian religion, for without it there can be no divine saving faith, which comes only by hearing the word of God j with- out it there can be no church, which is no other than a society of believing men and women, by faith united to Christ, and to one another in love. Where the doctrine of faith is not, there believers cannot be ; whatever disorders STATED AND ILLUSTRATED. 421 or corruptions may creep into a church, among- the officers or the members of it, if the gospel remain sound and entire, they will be the easier remedied by much ; but if that is no more to be found, the foundation is razed. In which case, all the reparation that can be made, will be but to little pur- pose, without that be laid anew. Further, the doctrine of the gospel being as the dawning of the eternal day, when it in any material points once falls under an eclipse, night and the shadow of death, overspreads a church or land, the path of life is lost, souls are bewildered, and can no longer find the way into the city. There are two things further, I shall take notice of, anent the truths or doctrines of the glorious gospel : one is, the reason why so frequently in the New Testament it goes by the name of the faith ; viz. because the first and main thing required of us with reference to it, that we may be saved, is, that we may believe it, not in a general and historical way only, but cordially, firmly, and particular- ly, and with application to ourselves. It is of the last im- portance to sinners, both ourselves and others, and therefore deserves particular notice and regard, viz. that the doctrine of the gospel contains the mystery of God in Christ, recon- ciling the world to himself; the good news from heaven of salvation and eternal life in Christ to lost sinners of Adam's race, that whoever of them all will believe in his name, shall not perish, but have everlasting life ; that this, I say, is God's great ordinance, appointed, blessed, and made effectual, as well for begetting of faith, as for building us up in faith and holiness. This, therefore, of believing the gospel, is by any means to be opened and pressed upon lost sinners, as that without which the gospel will be of none effect as to them ; and here great wisdom, experience, and insight into the mystery of Christ is needful. All I shall take upon me at the time is, that it is somewhat removed as far as can be from the nature of a work, that it is faith or believing, in the most native and genuine sense of the words, which the Lord re- quires of us, that we may be saved. For if we carefully 2N 4&2 GOSPEL TRUTH heed not the proper sense of the words of the Holy Ghost, we will he in danger of losing the faith. The next is, the necessary connection there is between the sanctification of the Spirit, and the belief of the truth, between the glorious truths of the gospel believed and embraced, and holiness of heart and life, that these doctrines, believed as faithful and good with application to one's self, (otherwise they are not believed as they ought, for to believe they are faithful, good, and true in the general, and to some, is no more than what hypocrites and reprobates may and do believe,) are, and will according to the measure of faith be, a mighty and never- failing mean of sanctification, is evident from various scrip- tures, particularly from John ii. 11, 12. " The grace of God that bringeth salvation, hath appeared unto all men, teaching them, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly." Also 2 Cor. vii. 1 ; Rom. vi. 17; 2 Cor. iii. 18. The law, though it taught the same thing many a day, yet could it never, for all its author- ity, make one sinful creature learn the lesson. But the grace of God, revealed to faith in the doctrine of the gospel, teaches it effectually and to purpose. That it must be so, and can- not be otherwise, might, if it were necessary, or time did allow, be made as evident as the most demonstrable propo- sition is. For the same reason it is that the doctrine of the gospel is called, the doctrine according to godliness, the great mystery of godliness. The heathens had their religious mysteries in their idol temples, that miserable idolaters were, by their priests, the devil's ministers, secretly initiated and instructed in, which were no other, generally, than mysteries of impurity and ungodliness; but behold, says the apostle, here is another sort of mystery, even a mystery of godliness ; a mystery that renounces the hidden things of dishonesty, that abandons all manner of ungodliness ; — a mystery that teaches godliness effectually, works and produces godliness in all who are initiated in the knowledge and belief of it. The obedience of faith that we read of, Rom. xvi. 26. is of STATED AND ILLUSTRATED. 423 the same import, namely, the obedience that is inseparable from faith, that is produced by faith in our Lord Jesus, by a faith of the glorious truths of the gospel ; and besides this obedience of faith, there is not, neither can there be, any evangelical obedience. Sinners out of Christ, it is true, must be pressed and encouraged to the use of all the means appointed for the working of faith, and for their coming to acquaintance with Christ, and God in him (for without they hear, to instance in one, how can they believe ?) ; but, till once a soul be saved by believing, there will not, nor can there be any, whether comfortable or acceptable doing, for without faith it is impossible to please God. From all which we may learn, that the preaching of the doctrine of free grace (however the corruption of man's nature may be dis- posed to abuse it, which the Spirit of God was aware of, and which he has sufficiently cautioned us against in the New Testament) will never of itself lead men to licentiousness ; yea, so far from it, it is the great mean appointed and blessed to the contrary purpose, namely, the producing of real holi- ness, therefore all fears of that sort are equally vain and ig- norant. Ministers must keep this doctrine of grace distinct from the law, which, though it may be called the doctrine of God, yet being of a nature and design quite different from this, and God himself having separated and kept them dis- tinct, we must not offer to unite or join them. The one is called, the ministration of the letter of death and condem- nation ; the other, a ministration of the Spirit of life and of righteousness. The confounding, jumbling, or blending of these two after any sort, this same apostle was, we find, as much afraid of as one would be of mingling the rankest poi- son into the most sovereign medicine. What care and pains he was at, to keep ministers from teaching, and people from expecting salvation, in whole or in part, by the law as an instrument or mean of righteousness and life, his epistles, particularly those to the Romans and Galatians, do and will bear testimony to all generations. The difficulty is great 2 N 2 424 GOSPEL TRUTH here, because of a strong- propension in all men, by nature, towards the way of the old covenant. And, therefore, much need has the man of God in this business, of spiritual judg- ment and understanding from above, especially when the danger is considered, for if herein he mistakes, let him mean never so well, he kills instead of curing. It is certain there is need of the law as a schoolmaster to lead us to Christ ; and it is as certain, they who are once brought to him, by means of it, though they continue to need both discipline and instruction, are never to be sent back to their old school- master, the law as a covenant I mean, for either the one or the other. Our Lord Jesus Christ being the divine Prophet and King, both of them, wants neither wisdom nor authority for instructing his children ; and as he needs not, so neither will he trust them, with any such governors and tutors. This trust, therefore, ministers are to keep so distinct and pure from the law, as not only to teach people not to look for salvation, neither for works, nor by works, but only for Christ, and by faith in him ; but also carefully to caution them against the seeking of salvation by the works of the law. The difficulty and importance of this point, with the spiritual skill that are necessary to it, n ade Luther, that third Elijah, often say, " He that had learned rightly to dis- tinguish between the law and the gospel, wras a good divine." It is likewise a judicious observe of the great Owen, on that text, 2 Cor. xi. 3. " I fear lest, as the serpent beguiled Eve, so your minds should be corrupted from the simplicity that is in Christ," viz. that the tenor of the covenant of works being proposed to our first parents in a prohibition, with a threatening annexed thereto, and the covenant of grace be- ing proposed to us principally in the promises of the gospel ; as Satan beguiled Eve, by corrupting the promises of the new covenant with one false interpretation or other, in op- position to the wisdom and grace of God displayed therein. 2. His holy commandment is another branch of the trust. The gospel of Christ is a holy gospel; the doctrine of it is a STATED AND ILLUSTRATED. 4?25 doctrine of holiness ; the institutions of it are the means of holiness ; the promises of it are the sweetest and strongest motives to holiness ; the grace of it disposes and enables to holiness ; the Spirit whereof it is the ministration, is a Spirit of holiness ; the glorious Author of it is the great exemplar of holiness ; and the commands of it require, and are the rule of holiness; so, though believers be not under the law in the sense of the Holy Ghost, speaking by the apostle Paul, " yet they are not therefore children of Belial, walking without yoke." It is true, the most eminent of orthodox divines have held, that the gospel taken properly and strictly, or the good news from heaven of help in God through Jesus Christ, for lost, undone, self-destroying sinners, had neither precepts nor threatenings belonging to it ; yet, there is no doubt of it, (nor did they even mean otherwise,) the law of God is in the gospel. In no sense indeed, consistent with the words of the Holy Ghost in scripture, are believers under the law as it is the covenant of works, whether commanding or con- demning; whether as to obedience, or as to satisfaction. For Christ as our surety, having fully answered the demands of the law commanding, as well as of the law condemning, it is clear as written with a sunbeam, that believers in Christ cannot be under the ten commandments, as they are matter of that covenant, which being an image of God's holiness, or righteousness, can never be supposed to require that which would be unrighteousness, namely a double payment of the same debt. But though matters stand thus betwixt believers and that law-covenant, yet are they not therefore without a law to God, being under the law to Christ, which is no other than what of old the Lord promised to Moses ; " I will raise them up a prophet, from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I command him ; and whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him." This is no other than what is foretold by the prophets, namely, " The law shall 2 n 3 426 GOSPEL TRUTH go out of Zion." It is no other than what the Father has immediately from heaven, with his own mouth, enjoined us, " This is my beloved Son, in whom I am well pleased, hear ye him." Hear him as the great Prophet, revealing, teaching , hear him as the alone King and lawgiver of the church, commanding; hear him only, hear him in all things, hear him always. And as it is the Father's will we should receive the law from his Son's mouth, so the great thing our Lord ex- pects and requires of his people and followers is, that they will do so : " If you love me, keep my commandments ; ye are my friends, if ye do whatsoever I command you." Nor does the commission of his ministers extend any further, than to teach and require men, in his name, to observe and obey whatsoever their Lord has commanded. Further, if the doc- trine of the gospel be the doctrine of Christ, and if the institutions of the gospel be the institutions of Christ, then must also the commandments be the command- ments of Christ. And if he be the supreme God, equal with the Father, and also the prophet of the whole will of God, as certainly he is, the Father gives now no laws nor commands to the church, but by him ; and who hear and obey him, they hear and obey the Father, for the Father is in him. On the other hand, whoever denies or refuses to hear him, being the sole ambassador from heaven, and having the whole will, name, authority, and nature of God in him, shall be cut off. Every soul which will not hear that Prophet, shall be destroyed from among the people. Neither, though as to believers they be divested of the law- curse or threatening of eternal damnation, are the commands of Christ therefore without sanction ; for if his children for- sake his law, and walk not in his judgments, &c. then will he visit their iniquities with the rod, &c. They shall be chastened of the Lord in some cases, as not only to lose their comfort, and the light of their Father's countenance, but so as to have the influences of grace withheld, so as to be left to fall under spiritual judgments, to fall into sin, for the pun- STATED AND ILLUSTRATED. 427 ishment of former sins ; yea, their natural life may go in the cause, yet shall they not, for all that, be condemned with the world : " For this many are weak and sickly among you, and many sleep. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." Now, in receiving the law from his mouth, who is the Lord our righteousness, we receive it from Jehovah, we receive it from our Creator, we receive it from the great, the supreme, the most high God, but clothing himself with, and revealing himself to us, under the sweet and endearing relation and character of a God-Redeemer. God forbid we at this time of day should, in words or manner of speech, so much as seem to give the least countenance to them who are doing what in them lies, pulling him from his throne, and treading his crown and honour in the dust ; or that we should so far encroach upon, and betray the privilege and consolation of believers, as to tell them they must receive the law from the hand of God as Creator out of Christ, which some among ourselves have plainly enough intimated in their public writ- ings ; as also that the restricting believers to receive the ten commandments only at the hand of Christ, is a doctrine in- jurious unto the infinite majesty of the sovereign Lord Creator, and to the honour of his holy law.* Ah ! is he not our sovereign Creator, and of infinite majesty ? Is not the New Testament full and frequent in telling us so much ? particularly John i. Col. i. This, of his beiDg our sovereign Lord Creator, is among the first things we are told of him. How then can it be injurious to the Creator's majesty, to receive the law from the Creator's mouth, revealing himself to us as our God-Redeemer too ? Nay, let them deal with a God out of Christ, and direct others to him who will, we, knowing him to be a consuming fire to guilty creatures, will and must say with holy Luther, We will shut our eyes and ears, we will neither see, hear, nor have to do with any other God, beside God manifested in the flesh, even God in Christ, * lladdovv's AnUnoraianisin of the Marrow Detected, p. 88, 89. 428 GOSPEL TRUTH reconciling the world to himself. We are Christ's ministers, let us hold hy our Master, for our pleading the cause of an absolute God against him, we will have thanks neither from him nor from his Father. Now, Christ's holy command- ments being both the matter and the rule of all gospel-obe- dience, are a part of the trust committed to ministers. These commands of their Lord are they to declare, explain, proclaim, and bind upon the soul and conscience in his name, enjoin- ing, commanding, exhorting, admonishing, rebuking, charg- ing according to them in all points. In one word, these holy commands are they to set in op- position to sin, in all its shapes and sizes ; with them are they to set forward and promote all manner of holy conver- sation and godliness. And great need there is of diligence, watching, and contending in this matter. For a falling away from the holiness of the gospel, whereof the commands are the rule, it is to the dishonour of Christ, stains our holy pro- fession, and hazards the eternal salvation of souls, no less than falling from its true doctrine or institutions does. This is an evil of a most spreading and extensive nature, and which they who profess the gospel are very obnoxious to. Some, yea not a few, they confine the whole of their obedience to mere morality, or such a conformity of life to the light of nature, somewhat improved by the help of the scriptures, as to be useful and approved among men ; which indeed folk, by the use and improvement of their rational faculties, with- out any special aid of the Spirit and grace of Christ, may do for the love of self, and yet never do any thing that is ac- cepted of God: Others apply themselves to the study of legal holiness, or a course of obedience much the same for substance with what the gospel teaches, but proceeding from other principles, and carried on by other motives. These labour as in the fire for life, in whole or in part by the law, and being destitute of a supernatural principle of living unto God, they, acting in all they do from self and to self only, are their own Alpha and Omega. The alone spring of all their STATED AND ILLUSTRATED. 429 motions are, the slavish fear of punishment, and the mercen- ary hope of reward, they being" ignorant of the mystery of Christ, of righteousness, life, and salvation in him for all, even for the worst of sinners, who seeing their own undone- ness, and his glorious excellency, and counting all their best gains but loss and dung for them, betake themselves to him as their alone and all-sufficient Saviour, believing on his name for wisdom, righteousness, sanctification, and redemp- tion ; and they being ignorant of the true way of making continual application to him by faith, for grace aud supplies of his Spirit, to bring them into, and preserve them in a state of gospel-holiness ; they, I say, being ignorant of these, do but spend their days in vanity, and in the end die fools ; for to the loss of all their tedious irksome labour, is at last added the un- supportable, inseparable loss of their souls. This bye path of bastard holiness is no other than a covered way to destruc- tion, leading as infallibly and directly thither, as the open broad way of profanity does ; for they, being ignorant of God's righteousness, and going about to establish their own righte- ousness, have not submitted themselves unto the righteous- ness of God. Sinners, partly through pride, partly through ignorance, do not submit to the righteousness of God in Christ. They know it not in its glory, completeness, and suitableness to the holiness of God, as well as to their naked- ness and guilt. Therefore, they dare not venture their souls or salvation upon it, or else they see not their own absolute need of it, their undoneness without it, but think, if some small allowance be made them, they may do their own turn ; and therefore, they wrill not submit to it, but go about to establish and prop up that lifeless loathsome carcass of their own righteousness. But without submitting to the righte- ousness of God, and a life of faith on the Lord Jesus, for any to dream of being holy according to the mind of God, is no other than really and in effect to renounce the gospel ; and therefore, in keeping this branch of the trust, viz. the com- mands of God, great need will the man of God have of wis. 130 GOSPEL TRUTH dom from above ; as to instance in a few particulars only, there needs wisdom. (1.) To bind the holy commands on people in their due order, that is, as the fiery law ushers in Christ to the soul, by discovering the absolute need of him, and utter undone- ness without him ; so is Christ to usher in his own com- mands, if the doctrine of the gospel make not way for the commands of the gospel, if sinners be not led to Christ be- fore they be yoked to the work of obedience, our preaching and pressing duties on men will in effect be but the binding of heavy burdens, which they will never be able to stand or walk out the way under. Our Lord's order is, Come unto me, and get rest to your souls, namely, in the way of believing, and then take my yoke upon you. And here I cannot but take notice of some dangerous hints and expressions, new and odd, to be met with in our divinity, as, that not faith only, but holiness, is a condition of our union to Christ, and being interested in his treasures and spiritual blessings pro- mised, and that all Christ has done for sinners will not pro- fit them without, not faith only, but repentance and sincere gospel obedience. Now, if we must have these ere we can get any good of Christ, where shall we come by them ? We have always hitherto thought, that repentance and holy obedience, and even faith too, come from Christ ; and that the two former were fruits of our union with him by faith only. — But to proceed ; there needs wisdom, (2) As to hedge people in from licentiousness, and abusing the doctrine of free grace on the one hand, by spreading be- fore them, and binding upon them, the holy commands in their spirituality and extent ; so, on the other, to guard them off legalism, (that is, a slavish bondage-frame of spirit iu their duties and obedience,) together with the subtle, secret, and artful workings of self, disposing and prevailing even with the best, sometimes to trust to their own duties and obedience, in whole or in part, for pardon, acceptance, and the obtain- ing a reward at God's hand, or in one word, as the scripture STATED AND ILLUSTRATED. 431 phrases it, to guard them against seeking life and righteous- ness, as it were, by the works of the law ; for it is not an easy or common attainment, to be diligent in all manner of holy obedience, as if we wrere to win heaven thereby, and yet, when we have done all, to reckon ourselves unprofitable servants. — Again, there needs wisdom, (3) To bind on Christ's yoke with his own cords. The man of God must be sure to send people, on all occasions, to Christ and the free promises of the covenant, to get cove- nanted grace and strength in the way of believing for the performance of every duty, for walking in the way of obe- dience, and for bearing of the cross, all of them in an evan- gelical manner, for whatever is not wrought in us by the grace of Christ, as well as wrought by us in a way of duty, is nothing a-kin to gospel-holiness; without these or the like be duly adverted to, the urging and pressing upon people the commands by themselves, will serve to little saving pur- pose, for nothing is more dispiriting and deadening, than to set people a great task, quite above their strength, and that with certification of the highest pains in case of failure, with- out so much as showing them how it is possible for them to overtake it, this being indeed to require brick without afford- ing straw. The commands, it is true, are the rule and way of holiness, but it is the doctrine of the gospel proposed to faith which is the channel of sanctifying grace. The law, with all its precepts and terrors, was too weak to stem the tide of sin in our natures, which would needs, for all that it would do, have flowed and overflowed eternally, had not the grace of the gospel made that Red Sea give back ; it is cer- tainly so as that great man of God Professor Halyburton says, " one view of forgiveness and pardoning mercy alienates the soul more from sin, than twenty sights, yea, tastes of hell." Though, therefore, the pressing of moral duties and good works be an important part of the trust committed, and such a part as is more acceptable to the body of common professors, (as being better understood by them, and more 432 GOSPEL TRUTH suited to their natural light and cerruption,) than the preach- ing- of Christ and the doctrines of the gospel, the necessity and excellency of which their dim sight cannot so well dis- cover ; yet must that be allowed its own proper room and place only, else it gets more ; all is like to prove labour in vain, and to be as one would build on the sand without a foundation, for it is the mystery and doctrine of the gospel, which is the root and rise of true holiness, as being the ministration of the Spirit, and the power of God unto salva- tion. Some, through not adverting to this, have betaken them- selves to the preaching and pressing of duties, or moral vir- tues, as their great task and trust, and so at length have dropped Christ, (that is, the glories of his person, offices, his righteousness, grace, mediation, complete fulness,) all but the name, out of the gospel. May the Lord of his mercy keep us from splitting on that rock. Two things have gen- erally prevailed with men to take this way of it ; (1) They thought the honour of God was not sufficiently provided for by the doctrine of free grace, which bestows all on the sinner freely, upon his believing on the name of the Son of God, without his doing any thing in the first place, to obtain sal- vation at God's hand. Therefore they thought it necessary and becoming the honour of God, that the sinner should do something for himself, if not in a way of merit, yet in the way of condition, qualification, &c. before God should bestow pardon of sin in Christ, &c. upon him ; but if such people had duly considered, either the infinite purity and essential holiness of God's nature, the spirituality, rigour, and severity of God's holy law, or the glorious perfection and suitableness of Christ's righteousness for answering to both the one and the other, they might easily have seen how sorrily the hon- our of God would be provided for, by the piecing to of their filthy rags to Christ's righteousness for making it a complete robe, and much worse by substituting the one in place of the other. (2) They thought it necessary to ascribe some what STATED AND ILLUSTRATED. 433 to man's own righteousness and works, in point of justifi- cation and salvation, for the maintenance of holiness and righteousness in the world. For, thought they, if sinners be allowed to expect all by Christ and free grace, in the way of believing as above, without any doing of their own for that end, they will cast out holiness and live loosely. But so far has this mean been from reaching the end it was de- signed for, that ever as this opinion of a righteousness by works of our own grew in the church, licentiousness of life, and all manner of abomination, grew proportionally up with it. Why it is so, and must be so, would not be hard, if it was needful to account for ; whereas, the doctrine of free grace, as was before observed, where it is believed and em- braced, though it ascribes all to Christ, and leaves man nothing to do in the way of obtaining life, yet this never fails, nor can fail, of bringing forth holiness in heart and life. Detached Thoughts. Let us therefore keep the trust in opposition to Pelagian and Arminian errors, in opposition to Neonomianism or Baxterianism, and in opposition to Antinomianism too ; why not, as there is just occasion and ground of fear, though I know of no ministers in this church who have given just ground for suspicion of that sort ; and to load any men who have learned to unite obedience to orthodoxy, who preach duty as well as grace, and who are always ready to espouse precepts of the gospel with the same zeal as they do the doctrines of it ; to load such, I say, with being enemies to holiness, and other odious names, for no other reason than because they cannot consent to be brought under a covenant of works, or think of obtaining any thing at God's hand by their own works, is such a reproach as I am fully satisfied our Lord Jesus Christ, and the Holy Ghost, will reckon themselves fellow-sharers in, and sufferers under. In keep- ing the trust, we must eye the recompense of reward, and 2o 434 GOSPEL TRUTH when the chief Shepherd shall appear, &c. be thou faithful unto death, &c. Though our obedience ought to be free, not servile or mercenary, though we be not to eye glory as the wages of our work of obedience, (the reward is all of Christ's winning, none of it ours,) yet we ought to eye it, and be encouraged in our work. It seems much safer and agreeable to scripture, to fetch arguments to quicken us in our obedi- ence, from the mercies of God bestowed already, or made sure to faith in the covenant and the promises, than to fetch them from the blessings we are to gain. It is called a re- ward, mainly because it is bestowed, not till the work is over ; yea, though a believer is never to fear hell, as what can eventually befall him, yet is he, though he cannot do it without horror, to consider it, and to consider it as what was his due, and as what his sins deserve, if God, without respect to Christ's being made a curse for us, was to proceed against him according to the tenor of a law-covenant. He is thus to consider it, I say, and be filled with admiration of free grace that has delivered him, and with the highest measure of love and gratitude, in order to his running the way of God's commandments. 5. FROM MR WILLIAMSON'S SERMON On Gospel Preaching.* We must then declare and freely publish to you gospel- truths, the riches of free grace in Christ Jesus, who came to save sinners and the chief of sinners : we must invite you to come to him, for life and salvation, without money and without price — to come without delay, and not pretend to wait till you be so and so qualified as if you would first heal yourselves, and then come to the Physician to heal you. * See also his Treatise on Gospel Holiness lately published. STATED AND ILLUSTRATED. 435 First save yourselves, and then come to the Saviour. And when we thus spread the net of the gospel, and declare gos- pel-truths, and in our Master's name make free offers of his grace ; it is far from the nature and scope of these truths and offers, and far from our design in publishing them, to encourage any poor sinners to continue one moment in their sins. God forbid. No, no ; we invite and call you presently to come to him who only can save both from sin and wrath. We plead with you to make an essay as you can, as the man with the withered hand did. And, I hope, none will think that such a way of inculcating gospel truths and calls, gives any countenance unto licentiousness. APPENDIX. No. I. NOTICES OF SEVERAL DIVINES, PARTICULARLY OF THE CHURCH OF SCOTLAND, WHO WERE FRIENDS TO THE DOCTRINE OF GRACE, — NOT AMONG THE TWELVE REPRE- SENTORS. 1. The Rev. Robert Trail, son of a father of the same name, both at Ely (in Fife) and then at Edinburgh. He studied divinity in Holland, and was licensed to preach by some Nonconformist min- isters in London. Here he long ministered, and died in 1716. He was engaged in a controversy of the same import with that of the Marrow, with respect to the nature of the gospel, of faith and holiness, and their connexion. In 1691, a flood of legal and Arminian doctrine seemed ready to break in among the dissenting ministers in London. A sort of medium between Calvinism and Arminian ism was proposed, and the doctrines of grace, as ex- plained by the Reformers, were branded as Antinomianism. In this controversy, Dr Chanrey, Messrs Cole, T. Goodwin, Jun. and others, with much ability defended the doctrines of the gos- pel ; among these Mr Trail appears as a well informed and evan- gelical divine. His sermons on the Lord's prayer, the throne of grace, steadfastness in the faith, &c. have been long esteemed by the judicious of all denominations ; they are particularly recom- mended by Messrs Hervey and Coul. His letters to a country minister throw much light on the subjects controverted, in the case of the Marrow. — Of late also, a volume of valuable sermons has been published. The Rev. Mr Frazer of Culross was originally a gentleman of good extract and estate in the north of Scotland. He was li- "?<\JV^> \A 438 APPENDIX. t censed to preach by some Presbyterian ministers, after 1G60, and preached in house and field conventicles as he had opportunity. He suffered not a few hardships under the two royal brothers ; at different times was before the council, was shut up in Blackness Castle and in the Bass for two years. He survived this unhappy period, and was minister in Culross for several years. He died at Edinburgh, in 1G98. His last words were ; "I am full of the consolations of Christ." The Marrow of Modern Divinity came providentially into his hand, by which he says, he greatly profited. He wrote several papers for his own use. Mr Hog published and prefaced part of them, entitled, Choice Select Meditations, on the Nature of the Gospel, the Necessity and Advantages of Faith, &c* His excellent Memoirs were also published about this time. In both, he clearly and experimentally illustrates the pure doctrines of grace exhibited in the Marrow. The following hints of Marrow doctrine, in Mr Frazer's own words, deserve to be remembered. " That the gospel, properly and strictly, hath no moral condition at all, because, as I said, it is absolute, and it is a declaration of the absolute right made by the Lord to sinners, and faith is not the condition, though it be the means, to make these things disponed to us beneficial and effec- tual. The Lord hath so employed faith in the covenant of grace, giving it such a place therein, in regard that faith doth exclude boasting, and holds forth the riches of grace most evidently, for faith goes out of itself as out of a most miserable indigent creature, in whom there is no help, and makes application to the Lord Jesus, from whose fulness and grace, which faith doth acknowledge, it looks to be supplied ; faith is a receiving grace, not a giving grace ; it hath beggary stamped upon it. Particular application of the promises to ourselves, is so much of the essence of faith, as it is inseparable from it. Justifying faith believes not a Saviour in general, but looks on Christ as the soul's Saviour, and that either implicitly, if not explicitly, for as the promise holds out Christ, so faith receives him, but the promise holds him out particularly to the soul, " Behold your God," Isa. xl. 9. Faith, therefore, must apprehend Christ as such. There is some measure of assurance * These were lately republished by Messrs Ogle & Co. Edinburgh. APPENDIX. 439 in all true and saving faith, and the denying or separating particu- lar application from the nature of faith, or to say there may be a faith where assurance* is wanting, hath a bitter root of apostasy from God, and keeps persons at a distance from Christ, and the very fountain of all unsettledness, tossings, and tormenting fears, and doublings of the soul, and hath influence to keep souls in perpetual bondage and desperation. — In order of nature, we must believe Christ to be ours, (in offer and grant,) ere we trust on him, and must believe the promises to belong to us, before we re- ceive him, apply and draw comfort from them. — There may be real closing with Christ, under much felt deadness and coldness, John xii. 25 ; one main reason of the want of sanctification, is the want of faith, 1 Pet. i. 4 When I was a moral man, I drew my comfort from my duties, but now I draw my duties from my comforts. My work was first, and because I did such a thing, or expected to get such a reward for working, I therefore went about duties ; but now I first close with the promise, and because alive, I yield my members as weapons of righteousness. While a moral man, I did, and then believed ; but now I first believe, and then do. My obedience is ingrafted upon the promises freely given, Phil. ii. 13. Before, I could never see a promise until I saw my works, the promises were ingrafted upon my works ; my duties did bear my privileges, now my privileges bear my duties." 3. Ma James Webster, — He, with many others, endured cruel treatmenrduxing the persecuting period, being several times in prison. He was settled first in an indulged meeting at Craig- millar, by Edinburgh ; after the Revolution, at Whitekirk, East Lothian ; and for twenty years, in the TolbootrTChurch of Edin- burgh. Under much discouragement, he made a noble stand for the doctrines of grace, in the case of Professor Simpson, f He was in his day singular for evangelical views, holy conduct, and * Namely, a certainty and appropriation, not of sensible assurance, t The following letter to Mr Simpson discovers his Christian zeal : " I am resolved, by grace, to stand for the defence of Christ's truth, and the purity of the doctrine professed in this church, against any man who invents errors de- structive of the same ; against errors that touch near the foundation ; and no threats or rude treatment shall, I hope, ever move me to change my firm and faxed resolution. Our good Lord keep this church from Baxterian, Arminian, and Pelagian errors." 440 APPENDIX. fervent zeal. When dying, he said, " I have sweet peace of these appearances, for which I have often been accounted a fool." Speaking of him several years after this in the Tolbooth Church, Mr E. Erskine says, " That eminent light, which shone with such refreshing lustre from this pulpit among you for so many years." Mr Boston also takes occasion to mention him in the following words : " On May 17, 1720, it pleased the Lord to call to himself Mr James Webster, a man eminent in maintaining the purity of the doctrines of the gospel, a nonjurant to the last breath, and on or about the last time he was in the judicatory, where the matter of the Marrow was considered, expressing his concern, that they would beware of condemning it. " Mr Webster published a volume of Communion Sermons in 1705; and a volume of Select Sermons were printed after his death. A MS. volume also still remains. 4. Mr Warden. — This good man, whose ministrations were attended with much of the influences of the Holy Spirit, has his character drawn by Mr Boston and his own son, in the following words : " A man well seen in the doctrines of free grace." — " I should be a very unworthy son, if I declined this opportunity (the publishing of one of his treatises) of doing honour to the memory of the best of men, and the best of fathers. Was I to say what I knew of his cheerful piety, his unwearied diligence in his min- isterial functions, his close application to study, his zeal to com- municate his knowledge of the gospel to the world, and his ex- emplary conduct in private life, I should seem to be writing an eulogy to his memory, rather than an address to the public." A judicious Christian* also speaks of him in the following words : " Mr Warden, in an action-sermon from Isa. lv. 2. • Eat ye that which is good, and let your soul delight itself in fatness,' with great clearness and earnestness, held forth Jesus Christ and his fulness, and our warrant as sinners to take him as our own. Trickling tears and eager looks marked the inward frame of al- most every hearer. My heart was almost melted with the views of redeeming grace, and filled with joy unspeakable and full of glory." Mr Warden published a Treatise on Baptism, and an- * Experience of Alexander Archibald, highly prized by the late Rev. J Brown, Haddington, — several times printed. APPENDIX. 441 other on the Lord's Supper. This last is re-published of late, and recommended by Drs Colquhoun and Ireland of Leith. 5. Mr Hamilton, Airth. — What is transmitted of this excel- lent minister, we give in the words of his intimates, E. and R. Erskines : " The Rev. Mr Alexander Hamilton, when he was but a youth at the college of Edinburgh, from a just regard to the memory of Mr Guthrie, and the cause in which he suffered, was excited, at the peril of his life, to take down with his own hand the head of Mr Guthrie from the Netherbow-port of Edinburgh, where it had stood as a public spectacle for 27 or 28 years. — My Rev. father and colleague, Mr Hamilton, has been different times led forth to contend for his glorious Master ; he gave him a ban- ner some years ago, which he was helped to display for the doc- trine of free grace, in opposition to a current of legalism which then prevailed ; and now again, in his declining years, before he take him off the field of battle, he has led him forth as a witness for the liberties wherewith he has made his people free, particu- larly that valuable branch of Christian liberty, the freedom of Christian congregations to elect pastors." " At Ecclesmachan first, this prophet great Had for a time his ministerial seat.* At Airth this silver trumpet long did sound.t To solemn feasts convening thousands round. Stirling was bless'd next, ere this herald's death, With twelve years warning of his dying breath. His eyes diffused a venerable grace, And piety itself was in his face. Sweetness of temper soften 'd all he spoke ; He bore his great commission in his look, He shone 'bove others with superior light, In clearing up his hearers' claim of right, The gospel warrants, and the grounds of faith Laid in the word, insured by Jesus' death. He for a deep divine was known to all, Yea, to a proverb, evangelical. Christ was his leading theme, whose righteousness He published as the only glorious dress. The coat of mail to fence from top to toe, Against the shot of death, and future woe. And while he sought proud nature to depress, Exposing unto shame the sordidness And dung of every specious legal dress j * Six years. f Twenty-six years. 442 APPENDIX. Yet still he aimed the way to chalk, By gospel succours, to a holy walk, And shut the mouths that would but vainly talk. When 'gainst the truth proud churchmen were enraged, He also had the honour to be staged,* But when arraigned before famed committees For purity of doctrine, could with ease Teach his pretended teachers, and impart Deep things of grace, surpassing shallow art His judges, learn'd enough, were forced to yield, And crown the pannel victor on the field. Warm from bis work, he to his rest did move, And from his pulpit, to his throne above." The following anecdote as to the success of his ministry de- serves to be recorded. While he was at Airth, the dispensation of the Lord's supper was attended by multitudes from every cor- ner. On one of these occasions, a young person at a considera- ble distance felt a strong desire to attend ; this, however, was opposed by her elder sister, on account of her tender age, and in- ability to sustain the fatigues of the journey ; but still bent on the execution of her purpose, she so arranged matters on the pre- ceding evening, that her sister could not, at the earliest hour, go away without awakening her. Finding her determination so strong, her sister no longer opposed it ; on the Sabbath morning she took her young friend to the place of worship. After the celebration of the Lord's supper, Mr Hamilton addressed the communicants and audience. In the conclusion, he invited sin- ners, with great fervour and freedom, to the Lord Jesus. The riches of divine grace, in the salvation of perishing sinners, were exhibited in the most alluring and engaging manner. The atten- tion of this young person was excited, and her heart sweetly drawn to the Saviour. This gracious season was remembered and mentioned by her with pleasure, to the end of her life. 6. The Rev. Mr Brisbane was first minister of Kilmalcolm in the west of Scotland, and was afterwards translated to Stirling. For some time after he came to that place, his views of the gos- pel were dark and incorrect, but soon becoming acquainted and in- rift APPENDIX. 443 timate with Mr Hamilton of Airth,* he obtained clear and ac- curate views of gospel truth. He was eminently holy in his life, and his ministry was sealed in the experience of many of the godly. Two of his worthy cotemporaries speak of him in the following language. Mr Boston in his Memoirs says : " Mr James Brisbane, minister of Stirling, joined not with the repre- senters in the affair of the Marrow, though he had no freedom to go along with the Assembly ; but he was obliged to declare him- self in favour of truth before they should close the affair ; and I remember that with respect to this case, he, in his pleasant man- ner, thereafter remarked that he had so done, but knew not if he would have full satisfaction in it, when he got home and reflected upon it in his closet." — Mr Ralph Erskine says : " I remember a worthy and great divine, Mr James Brisbane, minister at Stir- ling, after the representation was given against the act of Assem- bly, 1720, (condemning the Marrow of Modern Divinity) by twelve ministers, of whom I was honoured of God to be one, and when the act 1722 was passing, he openly asserted, that he could evince there were not so many errors in that book as in their acts condemning it."f To him, also, the following note refers, in one of Mr Erskine's sermons : " The Lord hath lately removed one that used to be an eminent labourer at solemnities at Airth, on which account, if we cannot say in point of poverty the labourers are few, yet sure I am, with grief of heart I may say, in point of quality, that the harvest is great, and the honest evangelical la- bourers are the fewer. He is gone, and the only thing that makes such a heavy loss supportable, is, that the Lord of the harvest still remains, who can send forth labourers qualified for whatso- ever work he hath to do." 7. Rev. Mr Lindsay of Bothkennar. This good man was for several years minister at Bothkennar, where he preached the • To this Mr Ralph Erskine appears evidently to refer, in his elegiac poe;n on Mr Hamilton, in the following words : " Great Brisbane own'd himself his happy proselyte ; His arguings drew him, like a mighty chain, Quite from the legal to the gospel strain ; So bright, that henceforth he appeared to all Most accurately evangelical." t Appendix to Faith no Fancy. 444 APPENDIX. gospel clearly and plainly. Many religious people from several parishes around attended his ministry. He zealously pled the right of the Christian people to choose their own pastors ; and in a Synod sermon, afterwards published, uses much plainness with the judicatories. He corresponded with none but evangelical ministers at sacramental occasions, and was always most accepta- ble to the saints. He was afterwards translated to Perth. Be- sides the Synod sermon referred to, he published one on the ad- vocacy of Christ, preached in the Tolbooth Church of Edinburgh. A judicious Christian, in his memoirs, speaks of this good man in the following words : u I was directed to go to Bothkennar to hear sermon on the Lord's day ; — the minister there was well skilled in preaching the gospel of the grace of God. Upon a cer- tain Sabbath, I went there with a heavy heart, but returned with joy and gladness. Mr Lindsay preached from Mat. xi. 28, 1 Come unto me,' &c. When speaking of those who were wearied and heavy laden, he said, they were not to be taken as meaning only those who were weary of sin, as the effect of saving faith, but principally they were to be taken as denoting those who were wearying themselves in the greatness of their way, seeking rest in some other thing than Christ ; on this occasion, the min- ister held out Christ to be a fit and complete Saviour to all such, and made a free and unhampered offer of him to all on that con- dition, declaring they were well warranted to receive him, and claim him as their Saviour, who was come in God's great name to save them. Another Sabbath, Mr Lindsay preached from 1 John ii. 1, ' If any man sin,' &c. The minister said, that any sinner, whatever be his sins, and however great, was warranted to put his case and cause in the hands of this Advocate. It is to be remarked, said he, that the text says not, If any man be so and so qualified, Christ will be an advocate for him ; but if any man sin, however sinful, vile, and unworthy, he added, Christ is not unjust in so doing, for he is Jesus Christ the righteous." 8. The Rev. John M'Laren of Edinburgh, though one of the opposers of the Marrow, was an excellent man, and gospel- preacher. The following character of him was inserted in the Thistle (a newspaper) of June 17, 1734. " On Thursday last, died the Rev. John M'Laren, of a lingering distemper, in the APPENDIX. 445 67th year of his age, and 42d of his ministry. He was a man of solid learning, and sound principles, and a great gospel preacher. He had a most fertile invention, which abounded with instructive similes in his sermons, by which he both instructed and delighted his hearers, and often pleased them by surprising them. His style was plain, and suited to the meanest capacity, for he often said, The gospel was so excellent in itself, that it needed not the embellishments of human art to set it off. He was a noble champion for gospel truth, and strenuously appeared for it, both in the pulpit and press (particularly in opposition to Mr Simp- son). He took great pains and pleasure in his ministerial work, and showed a temper of mind most intent on divine things. He lived as he preached, and was a pattern and example of all moral virtues and true holiness, which he warmly pressed upon all bis hearers. He was much esteemed by his brethren in the minis- try, and by several great men, who knew him, for his ministerial abilities, plainness, and integrity. He was peculiarly dear to his own congregation, and is now generally lamented by all good people." Mr William Wilson, Perth. This excellent man was de- scended of parents, who suffered considerably for the sake of a good conscience, during the reigns of the royal brothers. He was born in 1690, at Glasgow. He enjoyed a liberal education at the university there ; he studied divinity under professor Simpson, but abhorred his errors. He, while a student, as several excellent ministers did, scrupled at taking the abjuration oath, on which account, the ruling party of the presbytery refused to license him ; he went over to the presbytery of Dunfermline, the most evangelical and faithful one in those days, where he was licensed. He preached for some time as a probationer. He assisted some of the most evangelical ministers, as Cuthbert and Main of Culross, Hamilton of Airth, Ralph Erskine, Dunferm- line, Kid of Queensferry, and Plenderleith at Saline. Having received a regular call from Perth, he was settled there in 1716, where he exercised his ministry with much diligence and faithful- ness till he died, being quite of the views of the Marrowmen. He met with them once or twice when they spent some days in prayer and consultation in Edinburgh, though he was not among 2 p 446 APPENDIX. the twelve, he always maintained their views.* lie deeply la- mented over the errors of Professor Simpson, and joined with forty eminently godly and faithful ministers, who petitioned the General Assembly with respect to prevailing grievances, which petition was refused to be read, when Ebenezer Erskine was rebuked by the synod of Perth and Stirling and the General Assembly, for his faithfulness. He published a sermon, along with Messrs Mon- crieff and Reston, and joined the secession, and was chosen to be their professor of divinity ; when deposed, a great number of his parish, and many from other parishes, built a large place of wor- ship for him. Of Air Wilson, Mr Brown, minister, late of Had- dington, says, in an unpublished MS. " Mr Wilson when he died was much lamented by his congregation, and by the whole seces- sion. He was a man of great fervour, and frequent in wrestling with God ; a man that, together with his learning, evidenced much prudence and moderation, and who in preaching evidenced the greatest concern, heavenliness, majesty, and mildness, that ever I heard. I can recollect, that when sitting on the brae of Aber- nethy hearing him, I got more insight into that marrow of the gos- pel, through God, than ever I got before or since." See a most in- teresting and pleasing account of him from authentic materials by Rev. Mr Andrew Ferrier of Newark Hall, his grandson. 10. The Rev. John Gib of Cliesh, in the Presbytery of Dun- fermline, was another evangelical minister of that period. He died about 1742, in the 74th year of his age, and 43d of his min- istry. During the course of his ministry, he was a judicious, zealous, laborious, and faithful servant of Christ. In a sermon before the Synod of Fife, he says, with reference to Marrow doc- trine : u A legal strain of urging and commending even the du- ties of the moral law, without opening up the corruption of man's nature, and natural enmity against them, and our absolute need of being in Christ, and our having by faith a vital union with him, in order to real reformation of heart and practice, is a building of • Many year9 after, he writes, " If, I say, the acts and deeds of the Assem- bly, 1720 and 1722, are duly and seriously considered, it may be found that a deep wound has been given to the Reformation testimony, as it has been stated for the doctrine of justification by free grace." APPENDIX. 447 hay and stubble, and rather leads into self, than off and from self to a Saviour." 11. The Rev. Mr Neil M< Vicar, West Kirk, Edinburgh, was an eminently good man. He understood, and clearly preached the doctrines of grace, and was a zealous and indefati- gable minister. Understanding Gaelic, he often preached to the Highlanders of Edinburgh and Leith, who had in his time no chapel of their own, particularly in harvest, when multitudes of them came to reap the harvest in the low country. 12. The Rev. Alex. Wardrop, Whitburn, descended of a respectable family in the same parish, and early called by the grace of God. After the usual preparations for the ministry, he was licensed about 1722. He was first ordained at Muckhart, Pres- bytery of Auchterarder. During his continuance there, being truly evangelical in doctrine, he corresponded with the Rev. Mr Bathgate, Orwell ; E. Erskine, Portmoak ; and R. Erskine, Dunfermline, at sacramental occasions. In 1731, he was tran- slated to the newly erected parish of Whitburn, and continued there during the rest of his ministry. Before the Secession, mul- titudes of serious and intelligent Christians, for 20 miles round, attended his ministry on ordinary Sabbaths, and at sacramental occasions. Many saw Christ's power and glory in the sanctuary. His gift of preaching was clear, evangelical, warm, and useful, and his practice uniformly holy. He died in 1759, much lamented, and leaving a savour of Christ wherever he was known. 13. The Rev. Robert Riccalton, Hobkirk, Presbytery of Jed- burgh.— He was born in the year 1691. Some indications of the genius which he afterwards displayed, appeared in his early life ; he could read the Bible distinctly before he was five years of age. He was placed in the grammar school of Jedburgh, where he made a rapid progress in learning ; from thence he was removed to Edinburgh, attended the university, and became a proficient in all the various branches of literature. He did not attend the divinity hall, as at that time he seemed resolved only to follow the farming business. However he studied the holy scriptures with great diligence before the age of twenty, and formed to himself a system of what he called Bible divinity. This Presby- tery of Jedburgh, in whose bounds he resided, had such a high 2p 2 448 APPENDIX. opinion of his abilities, and of his knowledge in divinity, that they in a manner forced him upon trials. He was at this time an able divine, of the same sentiments with the Marrow-men, and when only a preacher, wrote a most judicious, moderate, and masterly defence of their views. He entitled it, A sober Inquiry into the grounds of the present differences of the Church of Scotland. Another publication printed at this time in favour of the Repre- sentee was attributed to him, the Political Disputant, exemplified in the learned Principal Haddow's conduct, in his late appear- ances against the Marrow of Modern Divinity. la this, good sense and the most pointed wit are used in the defence of the worthy Marrow divines. He was some years assistant to the Rev. Mr Deans of Bowden. Before he was settled in Hob- kirk, he was severely tried by a peculiar circumstance ; being un- practised in the world, possessing an upright mind, and a warm benevolent heart, he was drawn in to bind himself for a large sum in behalf of a relation ; this distressed him through life, yet he was often heard to say, it was the very best dispensation that could have befallen him, as he thought, if he had not been so borne down, his spirit might have been very haughty and over- bearing. He was a very studious man, and when thinking closely on any subject, or even writing, the various conversations of others in the same room gave him no disturbance. Yet he was a cheer- ful, agreeable companion, and always happy in company where the conversation was instructive and serious. He was especially pleased with the company of young people, and made allowances for their foibles. An affectionate husband and parent, a warm and sincere friend ; the whole of his conduct manifested a sereni- ty of mind, and a cheerful resignation to the will of God. He was much esteemed by many of his cotemporary brethren, parti- cularly by Rev. Messrs Colden, Boston, Davidson, and Wilson. He was taken suddenly ill during divine serviee in the forenoon of a Lord's day, and died on the evening of the following Sab- bath, in the latter end of September, 1709, in the 78th year of his age. We close this note with the characters Mr Boston gives of some ministers of his time. APPENDIX. 449 Mr Mair of Culross In August 1698. began my acquain- tance with the worthy Mr George Mair, whose conversation was of good use to me in regard to the spirituality of it, and the in- sight he had into the doctrine of the gospel. I reckon that wor- thy man one of the happy instruments of the breaking forth of more clear discovery of the gospel in these latter days. Air Simpson of Morebattle, — a most pathetic, zealous, and popular preacher, and withal substantial in his sermons, having a most ready gift, always concerned to gain souls to Christ, blessed with a great measure of his Master's countenance, and most ac- ceptable to the people. He had a singular sweetness and easi- ness of temper, which continued with him to the end. He was in the end of his days confined a long time to his bed, in which time, visiting him with my two friends Messrs W. and D. we found him still lovely and pleasant as before. He died about the year 1724. Mr John Grant, minister of Auchinleck, in the shire of Ayr, visited us in our distress 1729, a man well seen in the doctrine of free grace, to a pitch kind, and disposed to be useful. In November 1629, I received a letter for the burial of Mr Robert Lithgow, minister of Ashkirk. He was a worthy brother, and though one of the first jurors, yet now for many years kept his integrity in other things. He was a faithful, seri- ous, and moving preacher, having a great insight into the doctrine of the gospel ; a judicious, pious man, endowed with an uncom- mon measure of ingenuity. To these might be added, the Rev. Messrs Fraser, senior, Al- ness ; Currie of Kinglassie ; Finlay, Preston, East Lothian ; Currie of Haddington ; Rennet of Muiravenside ; Calder, Ur- quhart ; Carlyle, Prestonpans ; Shaw, Leith ; Drummond, Crieff; Stevenson, Glendovan, &c. 2 p3 450 APPENDIX. No. II. CONTRAST BETWEEN THE DOCTRINES OF THE MARROW-MEN AND ANTI-MARROWMEN. I. The Gift of Christ to Men. Marrowmen. God the Father, moved by nothing but his free love to man- kind sinners, hath made a deed of gift and grant of his Son Jesus Christ unto them in the word, that whosoever of all shall receive this gift by a true faith, shall not perish, but have ever- lasting life ; or, which is the same thing, that there is a re- velation of the divine will in the word, affording a warrant to offer Christ to all mankind without exception, and a war- rant to all freely to receive him, however great sinners they are. Anti- Marrowmen. (1) That the free, unlimited, and universal offer of Christ in the gospel to sinners of man- kind as such, is inconsistent with particular redemption ; or that God the Father his making a deed of gift of his Son to all mankind, infers universal atone- ment. (2) That this grant is made only to the elect, or to such who have previous quali- fications commending them a- bove others. 2. The Nature of the. Gospel. The gospel, strictly taken, contains neither commands nor threatenings, but is glad tidings of salvationto sinful men through Christ, revealed in doctrines and promises, and these revealed to men as sinners, stout-hearted, and far from righteousness ; from Exod. xx. 2. and 3. connected. Mr E. Erskine infers on this That the gospel is a new, proper, and preceptive law, with sanction, binding to faith, re- pentance, and other duties, which are consequential to the revelation of the grace of God ; and that mankind sinners, as such, are not the object of the gospel-offer and call, but that it is confined to those who have APPENDIX. 451 point: " We may see the mis- a sense of their sin, sorrow for take of those who assert, that it, desires after Christ, &c* faith in Christ is a new precept of the gospel, not required in the moral law, but by a new positive law given forth under the gospel. None, I suppose, will deny, that the law required faith in a God- Creator from our first parents in innocency, and if so, what need of any new law to bind and oblige us to believe in the same God, revealing him- self in the capacity of a Re- deemer? We see in the text how sweetly the old law of na- ture is grafted in, in a subser- viency unto the grace of the new covenant, obliging us to know and acknowledge a God in Christ as our own God, upon the footing of this glorious grant of grace, " I am the Lord thy God." The applying or appropriating act of faith, when it is expressed in words, it comes forth carrying the stamp of obe- dience to what the first com- mand of the moral law requires. What need, then, of any new positive law to enjoin it ? The * In consequence of the above, it follows, the principal work of ministers ia to preach moral duties. It is indispensably necessary for them to preach the law for convincing men of their sin ; but, agreeable to scripture, their principal work is to preach Christ, and him crucified, this being alone the power of God unto salvation, and the only effectual means of promoting holiness ; this neces- sarily includes the inculcating of universal holiness to the law as a rule, and in doing this, they ought always to exhibit moral duties in their proper connec- tion with Christ, as the fountain, motive, and pattern of them- 452 APPENDIX. same law that bound Adam before the fall, to believe the promise of life upon the footing of perfect obedience, bound him to believe the promise of life after the fall, upon the footing of the incarnation and satisfac- tion of the Son of God; and therefore, when the first pro- mise of the seed of the woman is uttered, Gen. iii. 15. we read of no new law enjoining him to believe it, the very light and law of nature told our first parents that a promise, especially the promise of God, was to be be- lieved. — Treasure of Gospel Grace. 3. Of Faith in Jesus Christ. In believing on Christ, we (1) All the persuasion in appropriate and take home justifying faith is only a belief Christ to ourselves, and are, and persuasion of the mercy of upon the ground of the word of God in Christ, and of Christ's grace, assured of life and salva- ability and willingness to save tion by him, and repentance all that come to him. (2) One always follows believing on must first come to Cbrist, and Christ. be a true believer, before he ap- propriate Christ and the whole of his salvation to himself upon scripture ground and warrant. (3) True repentance goes before faith. 4. With respect to the Law of God. (1) That believers are dead (1) That believers are under to the law as a covenant, obtain- some obligation to perform ing a perfect freedom from it obedience as necessary to ob- APPENDIX. 453 relatively., by the obedience and death of Jesus applied to them, and received by faith ; that they are really dead to it in respect of sanctification, the grace of God gradually destroying their legal temper. (2) That the freedom of believers from the law of works, does in no re- spect set aside the necessity of holiness, nor give any encour- agement to licentiousness, but is necessary to, and secures the attainment of holiness. (3) Jt is a precious gospel truth, that believers being heirs of the heavenly inheritance, and hav- ing it not by the law, but by promise through Jesus Christ, ought not to be influenced in their obedience by the hopes of obtaining the possession and enjoyment of the inheritance by any works of righteousness, or obedience to the law, done by them. (4) That though the believer ought to entertain a holy awe and dread of the ma- jesty of God, and of the awful- ness of his threatenings and judgments, both temporal and eternal, against sin and sinners, and to consider from them, what even his sins deserve, yet he is not called to be moved or ex- cited to obedience to the pre- cepts of the law, by the fear of bis falling into hell, for omitting tain and secure the favour of God, and that holiness is a fe - deral and conditional means of obtaining glory, and has some casual influence for that end. (2) That the doctrine of the believer's complete freedom from the law as a covenant tends to licentiousness, and weakens the obligation of the law. (3) That a fear of falling under wrath, and. a hope of life according to the tenor of the law- covenant, are necessary and warrantable motives to holy obedience. 454 APPENDIX. duty or committing sin, but is ever to believe his full security from going down into the pit, through the ransom which God hath found out, so as through the firm faith of this his safety, in a state of favour with God, to have his heart more and more filled with that love which casteth out tormenting fear, and will be natively exercised in cheerful gospel obedience to all God's commandments. No. III. THE DOCTRINE OF GRACE, DECLARING THAT IT IS THE DUTY OF ALL, UPON THE REVELATION OF CHRIST IN THE GOSPEL, AND WITHOUT LOOKING FOR ANY PREVIOUS QUALIFICATION S,INSTANTLY TO BELIEVE IN HIM FOR SALVATION, BOTH FROM SIN AND WRATH, NOWAY SUPERSEDES THE CONVINCING WORK OF THE HOLY SPIRIT. THIS APPEARS FROM THE FOLLOWING EXTRACTS FROM MESSRS E. AND R. ERSKINE, AND MR BOSTON. " Before I call you to believe the love of God manifested in the gospel, I would call you to believe the wrath of God mani- fested in the law. This wrath of God is manifested against all ungodliness and unrighteousness of men. And O that the Spirit of God would convince you of sin, and would let you see that you are lying at the very mouth of hell, ready to tumble into the pit of eternal torment ! * — Is Christ darting in light into your hearts, and letting you see the evil of sin ? — Is he strengthening that light, so as to set conscience on fire with the sense of sin and ap- prehension of wrath ? O quench not this fire till you get water out of the wells of salvation, otherwise you reject the suit of Jesus.f — Why, say you, must we not repent and reform, before • Sermon on the giving love of God. f Ser. on the Best Match APPENDIX. 455 we come to Christ ? &c. This repentance, which you so much magnify in your heart, is so far from disposing you for Christ, that it tends effectually to make you oppose him. Why? You find heart-melting flashes, and love-floods of affection, and then you think all is right ! you see no more need of Christ, and so come short of him ! Why, you will say, by this means you have no preparatory work at all ? It seems by this doctrine, say you, a man must come to Christ, in all his sin and vileness, before his life be reformed. Why, sirs, I must tell you in the Lord's name, that the design of a right preparatory work is to force you out of your feigned repentance and reformation, and out of your false hopes and confidence, and to sweep away your refuges of lies ; and if ever God prepare you for Christ, he will bring you to say, O I cannot repent, I cannot reform, I am hard like a stone, and unless Christ help, I am utterly and eternally undone !* — If you think to make a law work and humiliation a price in your hand to recommend you to Christ, and fit you for him, I tell you, that instead of fitting yourself for Christ, you are building a wall be- tween Christ and you, that you shall never win over. If you see an absolute need of Christ, and that you are undone without him, do not stand to seek more law-work, for that moment you close with Christ by virtue of the covenant of grace, the law has gotten its end, Christ being the end of the law to every one that believ- eth.f — Even the saints sometimes lay much of the weight of their peace upon the depth of their convictions and terrors, whereas the weight of it is to lie entirely on the blood of Christ, for nothing else can shelter us from the wrath of God. I know no need of a farther depth of the law-work, than to convince a sinner of his absolute need of Christ for justification and sanctification. If you have seen the absolute need of Christ for sanctification as well as for justification, this was sufficient to reach the end, viz. your closing with Christ for all his salvation ; and whatever be the defects in your repentance, you must not stand off from believing till you have repented more deeply, but believe that you may re- pent. Boston's Sermon, — Rational Evidences for Heaven illus- trated. * Sermon on Preventing Love, by R. Erskine. t Rainbow of the Covenant, by E Erskine. 450 ArrENDix. No. IV. CHRISTIAN EXPERIENCE, FOUNDED ON THE DOCTRINES OF GRACE, DETAILED BY A JUDICIOUS HEARER OF MR E. ERSKINE.* Exod. xx. 2. " lam the Lord tby God." — From this scripture, I was informed that I had not a God to purchase by legal works of my own, but a God to claim and trust in as the reward of what Christ hath done; a privilege that cost him dear, to leave me nothing to do but to admire his love, and let the word be true, and let what God says stand, for he is here offered freely, without any works performed by me. I thought, if all the angels in hea- ven and men upon earth had told me these tidings, I would not believe them, because of my unworthiness ; but seeing he was saying it himself, " I am the Lord thy God," what could I in that case say, but that God is my God for ever and ever ! If God had only been saying, That he would be my God, upon some certain condition to be performed by me, I would not expect to enjoy that privilege ; but seeing he was saying, " I am the Lord thy God," no shift remained for me to take, to be deprived of God as my covenanted God in Christ, but plainly to make him a liar to his face, which thing at this time appeared to me both hor- rid and unnatural ; horrid with respect to God, and unnatural with respect to myself. Many a comfortable hour I had in conversing with God in prayer upon this subject. Moreover, by this decla- ration of grace, I came to take up the evil of my legal heart and way, that many times persuaded me, that it was presumption in me to claim God as my God, without some good qualification found in me, or something done by me. — Exod. xx. 3. as ex- plained by the Shorter Catechism. From this scripture and ex- plication, taken in connection with the preceding verse, " I am the Lord thy God," I was made to understand, that as in the first the Lord had laid a foundation for faith, so in this he was * I went for ordinary to StirliDg to hear sermon on the Lord's day, where the gospel was preached with great purity and simplicity by Mr E. Erskine, which teDded much to acquaint me with, and establish me in the faith once delivered to the saints.— Faith's Victory over Unbelief, in the Experience of Alexander Archibald, published 1766. APPENDIX. 457 enjoining the duty of faith. In the first, he was making a grant of grace ; and in this, he was warranting me to lay hold thereon. In this he was saying, " I am the Lord thy God," in a way of grace : and in that he was saying to me, Know and acknowledge him, as thy God in point of duty ; and hereby, from this divine connection, I was as much obliged to believe the promise with application, as I was obliged to obey the command ; because a be- lieving the promise was the very thing that the command requires, and so I may as well argue myself from under the obligation of the law, as argue away God from being My God. This appeared to me to be a wonderful connection of grace and duty, for many a time I thought I might refuse that the promise belonged unto me, and yet I did not think I was breaking the law, and denying its obligation ; for I thought I had not a warrant to believe on God as my God, without some good qualifications about me, and hereby I was not only inverting the order between the gospel and the law, by making the last to be the foundation of the first, but also inverting the very order of the divine law, by thinking to obey God's commandments, and then to know and acknowledge the Lord to be my God. From this divine connection of gospel and law, I came not only to see the evil of a legal way of dealing with God, but of the Antinomian way, which holds on the mat- ter, that a person may enjoy the grace of the gospel, and at the same time give way to looseness of life, and disregard the law as a rule of righteousness ; whereas the contrary is discovered here to be true, because when the gospel is believed, the law must be obeyed ; and as it is necessary in order to obey the law, that God reveal himself graciously, so, instead of believing the same to have a tendency to weaken obedience to the law, it doth much strength- en and sweeten the same, yea, makes it impossible but to obey, when drawn with the bands of a man, and the cords of love. — Zech. xii. 9. " And they shall say, The Lord is my God $*' from this scripture, taken in connection with the two former, I was brought to understand, that the Lord was not only saying by the gospel, I am the Lord thy God, and by the law, Know and ac- knowledge him as such ; but also, that he has secured it by pro- mise that I shall say, " The Lord is my God," and so both be- lieve the gospel, and obey the law at the same time. This put 2q 458 APPENDIX. me to such a strait, that I thought I could not well answer Christ's question, Wherefore dost thou doubt ? for I had the warrant of both law and gospel : and if I said, I could neither believe the gospel nor obey the law, then the Lord here met me with his love and grace, promising I shall say, The Lord is my God. By this means I came to some understanding what the way of faith was with its object ; namely, that it was a saving be- lieving, what God has said graciously ; as a rock echoes to a voice, so does faith to what God says. Moreover, I from this learned, that I had sadly erred as to what faith is, and its way with its object, looking upon it to be some great frame and enlargement of heart, and when this was not the case with me, I thought I had no ground to believe in the love and grace of God to me. I took the marks and fruits of faith for faith itself, and did not dis- tinguish between the object of faith and sense ; yea, I was too much inclined to make the work of God within me the ground of faith, whereas it founds neither on frame nor warm affections in me, but on the word of God, and can be saying, " God hath spoken in his holiness, I will rejoice." — Those acquainted with the evangelical doctrine of Mr E. Erskine, will see the expe- rience of this judicious Christian entirely cast into its mould. No. V. FORM OF PREACHING DUTY AND COMFORT PRACTISED BY THE RE- PRESENTERS AND OTHER EVANGELICAL TEACHERS, WITH RESPECT TO HOLINESS. (1) They inculcate it in the strictest form. From Mat. vii. 14-, Mr Boston warmly recommends religious strictness. This, says he, when true, is uniform ; truly strict in one, strict in all, in thoughts as well as deeds, in duty to God and to men, in practice as well as in opinion ; proportionate with respect to the weight of matters, and of a gospel spirit. In inculcating this strictness in religion, he observes, (1) Begin your strictness at the right end, in entering the strait gate by a sound conversion. (2) Set before your eyes the true rule of strictness, the law of God and APPENDIX. 459 the example of Christ. (3) Put on the bonds of strictness, being habitually impressed with the authority of God on your conscien- ces, and the constraining love of God in your hearts. (4) Be well apprized of the matter of true strictness ; it bears hard on the natural inclinations and lusts of the heart, and it is a pro- moter of sanctification of the soul, and makes one a better man. (5) Be strict in the faith, and a holy life; and (1) Let every scriptural truth be dear to you ; buy the truth and sell it not. (2) Be strict in inquiring into sin and duty ; in particular cases, habitually take Christ as your leader, and consult him in all things. (3) Act in all things by a religious principle. Col. iii. 17. and 1 Cor. x. 31. (4) Never consider for your practice, whether a thing be a little or a great sin ; If it be a sin at all, avoid it, tamper not with it. (5) In doubtful practices, wherein ye are not clear, choose always the side safest for conscience, whatever there be to draw you to the other. (6) Be strict observers of your duty to God, in all the instances required in the first table. (7) Be pointed and nice in your duty to man ; in all the instances thereof, walk precisely by the rules of justice to others. (8) Be conscientiously strict in the duties of your relations. (9) Have a strict and awful regard to the character of superiority, that God has given you. (10) Be the same in secret as in public, let your strictness take place where no eye sees but God's, as well as where the world's eye is on you. (Lastly,) Be strict observers of your own heart, as well as your life ; keep thy heart with all diligence. In this way Mr Boston and his brethren the Marrow- men, preached on morals, though reproached, as if opposing mo- rality, as if not for the severity of Christian morals, but would have them struck out of the scheme of their religion. (2) They practised holiness and duty in the due order ; they never laid be- fore their hearers or readers, the duties of the law, before privi- lege ; but the reverse : they said, receive and improve life from Christ, and then do. We begin with Mr Boston. On doing God's commandments he says, in his Christian characters, " (1) What- ever you do, set about it in faith. Col. iii. 17. Seeing your call to duty from the word, apply yourself to it, in faith, in faith, in faith of the promise of direction, assistance, and acceptance. (2) Do his commandments as sons redeemed by his blood, not as 2q2 460 APPENDIX. bond-servants working for your own redemption to please your benefactor ; not to render themselves accepted by their own obe- dience ; having made them righteous by faith he commands them to be holy. (3) Be frequent in thoughts of the love of Christ ; the believing thoughts of Christ's love will oil the wheels cf the soul in a course of obedience. EXTRACT FROM MR BOSTON. Duties may be preached in prejudice of faith. — This is the case, (I) When duty, and not faith, is prefixed as the main thing. It must be a large stock of ignorance of the gospel, that keeps men from being ashamed to value some on preaching sin and duty, and undervalue others for preaching faith and repentance, as they call it. (2) When duties are pressed in the bare carcase of them, without relation to faith, as the principle of them from whence they must flow. What a sad thing is it to hear men mangling the gospel, vigorously preaching duty, and against sin, as if they were preaching to Adam and Eve in paradise ; that had a stock of their own to make it of, like men beating on a rock, but not with the rod of God, — the rod of his power, the gospel, without which the waters of godly sorrow will never come forth. — He, exhorting his people to beware of sinful anger, says, (1) Carry your sinful nature to Christ to be healed, that you may partake of the virtue of his blood and spirit for your renovation. (2) When in danger of this sin, catch hold of the promises of protection and reformation by faith. (3) Consider the sufferings of Christ, when any thing thou sufferest is like to raise thy passion. Per- suading his hearers to love their enemies, from Mat. v. 44, 45, he says, Come to Christ and unite with him by faith ; without this, you cannot reach this, nor any other duty acceptably ; with- out this, you cannot have a new nature nor love to God, so can- not love an enemy. (2) Bear upon your hearts a deep sense of your sinfulness, with the faith of pardon through Christ's blood ; this will naturally produce love to our enemy. — To think that God hath forgiven us ten thousand talents, will make us ready to forgive one hundred pence to our fellow-servants. (3) Ply your hearts with believing thoughts of the beneficence of God to his enemies, and the love of Christ in dying for his enemies, to APPENDIX. 461 redeem them from wrath ; all malice and hatred will flee away before this, yea, the soul will be softened and melted down into love. — In preaching on the preface of the ten commandments, he says, The true way to attain to the obedience of these com- mands, is, first to believe that God is our God in Christ, and then to set about the performance of them ; first to believe, and then to do. The attempting it the contrary way, placing obedience before faith, is entirely contrary to the Lord's method : thus, to believe, strengthens the soul for obedience, all true obedience to the ten commandments must run in the channel of the covenant of grace, being directed to God, as our God in this covenant ; and so legal obedience is no obedience at all ; this obedience is performed not for righteousness, but to testify our love to the Lord our righteousness, not in our own strength but in that of our Lord God and Redeemer ; — not to be accepted for its own worth, but for the sake of a Redeemer's merits ; not out of fear of hell, or hope to purchase heaven, but out of love and gratitude to him who has delivered us from hell, and purchased heaven and everlasting happiness for us. All men are obliged to keep these commandments, for God is Lord of all, but the saints es- pecially, for besides being their Lord, he is their God and Re- deemer ; so far is the state of the saints from being a state of sinful liberty, that there are none so strongly bound to obedience as they, and that by the strongest of all bonds, those of love and gratitude, arising from the amazing and wonderful obedience and satisfaction which he has performed for them, so that the love of Christ will sweetly and powerfully constrain them to run the way of his commandments. They wrill love him, because he has first loved them, and his love has flowed out to them in the crim- son streams of their dear Redeemer's blood, by which their sins are expiated, and their guilt atoned. In the same strain Mr R. Erskine speaks, from Ezek. xliii. 12 : In the covenant of grace privilege opens the way to duty. Men must first have access to the holy place, before they can be a holy people, or they must come to Christ, or to a God in Christ, which is the holy of holies, and from thence bring all their holiness. This is one of the reasons why gospel ministers preach so much upon gospel privileges, and upon faith in Christ ; because this faith works 2q3 462 APPENDIX. by love, and is the root of all true holiness. From Prov. xxx. 12, he teaches : A gospel minister cannot satisfy himself in merely preaching good works, charity, piety, devotion, mercy, honesty, civility, morality, &c. which is very commendable, — and, would to God, there was more of these ; — but he labours chiefly to get the foundation of true holiness laid in the heart, otherwise they build without laying a foundation. — Works and duties ought to be preached in their place ; but one great difference between the gospel and legal way, is, not that the one preaches duties, and the other not ; but, that the legal way makes duties the foundation of privileges, whereas the gospel way makes gospel privileges the foundation of duties ; you must have spiritual life in Christ before you do any duty. To preach duty without Christ is the way to make moralists ; to preach duty before Christ, and more than Christ, is the way to make legalists ; but true gospel-preaching lies in preaching Christ in order to duty, for till Christ be re- vealed in us there is no true holiness. — From Mr Ebenezer Ers- kine, we have the following hints on this subject : from Exod. xx. 1, 2, he infers : See hence the proper bottom of true Christian morality, and an excellent test whereby to distinguish betwixt gospel and legal preaching. You see here upon what foundation God himself inculcates the duties of the moral law ; he first dis- covers himself as a reconciled God, a promising God in Christ, saying, " I am the Lord thy God," and upon this ground urges the duties of the law. Now, the order of doctrine observed by God himself, ought certainly to be observed by us, in our incul- cating any duty of the law upon our hearers, and if this order be not observed, it is certainly legal. Neither do I think it enough, when we are pressing any duty of the law, to come in with an ad- vice or direction at the end, telling that all is to be done in the strength of Christ. We see here that God begins his sermon of morality, from mount Sinai, with a revelation of himself as the Lord God, gracious and merciful through Christ, and lays this as the foundation of obedience to the following precepts : and I do think, we who are ministers, when inculcating the duties of the law upon the people, ought always to keep the grace of the new covenant in their eye ; for, unless obedience to the law be influ- enced with this view, it cannot be the obedience of faith, and con- APPENDIX. 463 sequently cannot be acceptable. It is observable, that God in the promulgation of the law to Israel, frequently intermixes the grace of the new covenant with the precepts of the law, and every now and then casts it up in their view, that he was the Lord their God in Christ, as in the second, third, fourth, and fifth commands. Thus the Lord makes gospel grace like a golden thread, to run through the duties of the law, whereby the whole law is sweeten- ed and beautified, his yoke made easy and his burden light. Upon the other hand, there is an error, I fear too common among some, whenever they hear a minister pressing duty, immediately they conclude him to be a legal preacher, without ever considering upon what ground he doth it ; for if he press the duties upon the ground of covenanted grace, he acts according to his commission, and keeps the order and method God has laid, but if this method be not followed, if the duties of the law be urged as the foundation of our claim to the privileges of the gospel, or without keeping Christ and the grace of the gospel in the eye of the sinner, as the foundation of duty, you may indeed conclude it is legal. Al- though what the man says be truth abstractly considered, yet the truth is not considered in its due order and connection ; and therefore has a tendency to mislead the hearer, at least to lead him into perplexing exercises. The above gospel order makes the yoke of obedience easy, and the burden thereof light to a be- liever ; whence is it that the believer delighteth in the law after the inward man ? Why doth he rejoice to work righteousness ? Why, he remembers God in his ways, he remembers the law-giver is none other than the Lord God, and his Redeemer ; therefore he keeps all his commandments with pleasure, therefore he runs and doth not weary, he walks and doth not faint ; he views God not as an enemy, not as an avenging judge, but as his own God in Christ. He views him in Emmanuel as a God with him, not as a God against him ; and this is like oil to his chariot wheels, which makes him run without wearying. Perhaps the man has had some challenges and awakenings, thereupon he falls to his prayers, vows, promises, and resolutions to be a better man in time coming, and a better ser- vant to God ; upon this he finds quiet and ease, and there he rests, without ever coming to the blood of the Lamb. But, sirs, as sure as God lives, this is but a refuge of lies : Do not mistake 464 APPENDIX. me. 1 am not dissuading you from duties ; but ouly persuading you not to rest in your duties; let duties be as waggons to carry your souls to Christ, who is the end of the law and all that it enjoins. In directing his hearers to duty, he uses the same gospel method. From John vi. 66, he exhorts his audience, (1) Take care the foundation be well laid upon the everlasting rock Jesus Christ, for this is the foundation God hath laid in Sion, and another foundation can no man lay. Ye must be cemented to this foun- dation by the Spirit, otherwise ye can never stand in a day of trial ; for your root being rottenness, your blossom must go up as dust. (2) Maintain an everlasting jealousy over your own heart, for he that trusteth in his own heart is a fool, considering that it is deceitful above all things, and desperately wicked ; particularly take heed of the workings and sproutings of the bitter root of unbelief, which causes us to depart from the living God. (3) Keep your eyes upon the promises of persevering grace, particu- larly, that I will make an everlasting covenant with them ; that I will not turn from them to do them good, but I will put my fear in their heart, that they shall not depart from me. God stands on both sides of the covenant, to fulfil both his and our part of the same. (4) Keep a steady eye on Christ, the blessed Media- tor of the covenant ; eye him as your storehouse and fountain of all your supplies of grace and strength ; eye him as your Captain to fight all your battles against sin and Satan ; eye him as your guide, to lead you through all the dark and difficult steps of your pilgrimage, for he leads the blind in a way they have not known ; eye him as your pattern, endeavour to imitate him in all his imi- table perfections. (5) Beware of the first beginnings of defec- tion, for one trip makes way for another. From Rev. iii. 4. he exhorts his hearers, saying, Would you keep clean garments, (1) Take care that you be united to Christ the fountain of holiness, for ye do but wash the Ethiopian, when ye attempt to make yourselves clean and holy, while ye grow on the root of the old Adam. (2) Being united to Christ ye must make daily use of him by faith ; ye must always be building up yourselves on the most holy faith ; and whenever ye have, through infirmity, or the prevalency of temptation, defiled your garments, APPENDIX. 465 be sure to run to the blood of sprinkling, that ye may get your hearts sprinkled from an evil conscience. (2) The way in which the Representee preached Christian comfort. Do any ask, How shall I recover my wonted joy in the Lord ? Well, here is the way to it, go forth out of yourselves by a direct act of faith ; take Christ anew in the embraces of your souls, upon the free call and offer of the gospel ; and with Simeon ye shall be made to bless God. It is the wreck of the comfort of the generality of God's people in our day, that they continue poring within themselves, upon their graces, their frames, their experiences, and their attainments, without going forth by faith, unto the fulness of a Redeemer for relief, and while we do so, we are just like mariners at sea, while they sail among shallow waters near the shore, they are always afraid of striking upon rocks, or running upon sands, because they want deepness of water ; but when they launch into the main ocean, they are de- livered from these, being carried far above rocks and sands ; so, while the believer continues among the shallow waters of his graces, duties, experiences, and attainments, he cannot miss to be harassed with continual fears, because the waters of divine grace are but ebb while we stay here. But when by faith we launch out into the full ocean of grace that is in Christ, then fears, doubts, and perplexities evanish ; the soul is carried up above all these, being strong, not in the created graces that is in itself, but in the grace that is in Jesus Christ, in whom dwells all the fulness of the Godhead. So then, I say, if you would surmount your fears, and recover your joy and comfort in the Lord, study to live by faith upon the Son of God, for we are filled with joy and peace in believing. No. VI. TENETS OF ANTINOMIANS. Antinomians, whose name is descriptive of their character, and marks them as the professed enemies of the law of God, among other things maintain, that our Lord Jesus Christ so fulfilled the law, that believers are delivered from it in every form, and are 466 APPENDIX. under no obligation to observe it, even as a rule of life. The native tendency of this doctrine is, to abolish the distinction be- tween sin and duty, to establish iniquity by a law, to abuse, in a most shameful manner, the grace of the gospel, to pervert the very design of the whole scheme of redemption ; yea, and to make the Son of God a minister of sin. What Christian is not shocked at the bare report of this absurd, this blasphemous opinion ? yet the doctrine of grace reigning through the righteousness of Jesus to the sinner as such, has often been called Antiiomianism ; it was so in the days of Paul, Rom. iii. 31. — Trail, so highly es- teemed among the serious, the Limestreet Lecturers, &c. were all called Antinomians, as well as the modest author of the Mar- row and the holy Representee. No. VII. THE FAITHFUL STAND FOR EVANGELICAL DOCTRINE MADE BY SOME WORTHY MINISTERS OF THE CHURCH OF SCOTLAND, 1736.* Act of the General Assembly of the Church of Scotland concerning Preaching. Edinburgh, May 2\st, 1736, Session 8. The General Assembly being moved with zeal for the honour of God, and our Lord Jesus Christ ; especially at a time when the Christian revelation is openly impugned, and infidelity, deism, and other errors do so much prevail ; they do hereby recommend to all ministers and preachers, seriously to consider and observe * By this time many of the most violent Anti-Marrow men were gathered to their fathers, or discouraged in their career, by the attack of Mr Simpson on our Lord's divinity. Several holy and evangelical ministers were at the same time alarmed by the severities of the commission to the four seceding ministers, and exerted themselves to the utmost of their power, in the choice of proper members of the Assemblies, 1734, 1735, and 1736 ; by this means several excellent acts were formed. Mr Willison says of the above act, " This excellent act was transmitted to presbyteries, and their consent obtained, and after long de- pendence it was got enacted by Assembly 1736. Godly ministers had been in- tent on it for many years, in order to give a check to the legal way of preach- ing, and the loose moral discourses of several preachers, to the neglect of the true preaching of Christ and him crucified, introduced by the young clergy.' APPENDIX. 467 the directory of this church concerning the preaching of the word, which is approven by the General Assembly, 1645, and in parti- cular, that they be careful to warn their hearers against any thing tending to Atheism, Deism, Arianism, Socinianism, Arminian- ism, Bourignianism, Popery, Superstition, Antinomianism, or any other errors : and that in their sermons they insist frequently upon the truth, necessity, and excellency of supernatural revelation, the supreme Deity of the Son and Holy Ghost, as well as of the Fa- ther, together with the oneness of the Godhead, our sinful and lost estate by nature, the necessity of supernatural grace, and of faith in the righteousness of Christ, without which the best works cannot please God : and that they make it the great scope of their sermons to lead sinners from a covenant of works to a cove- nant of grace for life and salvation, and from sin and self to pre- cious Christ : and the General Assembly recommends to all who preach the gospel, when they handle the doctrines of God's re- deeming love, and of his free grace in the justification and salva- tion of sinners, the blessings of the Redeemer's purchase, and privileges of the new and better covenant, to study to manage these subjects, so as to lead their hearers unto an abhorrence of sin, the love of God and our neighbours, and the practice of uni- versal holiness, seeing it is one great end of the gospel to destroy the works of the devil, and to teach men to live soberly, right- eously, and godly in this present world. Upon which account it is incumbent on all who preach the gospel, to insist not only upon the necessity and excellency of faith in Jesus Christ for salvation, but also upon the necessity of repentance for sin, and reformation from it, and to press the practice of all moral duties, both with respect to the first and second tables of the law, as indispensably necessary in obedience to God's command, to testify our gratitude to him, to evidence the sincerity of our faith for the benefit of human society, the adorning the profession of religion, and mak- ing us meet for eternal life, seeing without holiness no man can see the Lord. And the Assembly do seriously recommend to all ministers and preachers of the gospel, that in pressing moral duties, or obedience to the law, they show the nature and excellency of gospel holiness, and enforce conformity to the moral law, both in heart and life, 468 APPENDIX. not from principles of reason only, but also, and more especially of revelation : and in order to attain thereto, it is necessary to show men the corruption and depravity of human nature by their fall in Adam, their natural impotence for, and aversion to, what is spiritually good, and to lead them to the true and only source of all grace and holiness, namely, union with Christ, by the Holy Spirit's working faith in us, and renewing us more and more after the image of God ; and to let their hearers know, that they must first be grafted into Christ as their root, before their fruit can be savoury unto God : that they must have a new principle to ani- mate, and a new end to direct them, before their actions become gracious and acceptable in the sight of God : and that they teach them the necessity of living by faith on the Son of God, in a constant looking to, and dependence upon him, as the great Au- thor of all gracious influences, for the performance of every duty : and, withal, that after their best performances and attainments, they must count them but loss and dung, in point of justfication before God ; and to make it their great desire only to be found in Christ and his righteousness. And that ministers, in applica- tion of their sermons, do endeavour rightly to divide the word of truth, speaking distinctly to such various cases of the converted and unconverted, as arise natively from the subjects they have been handling : and that in the whole of their discourses, they take care to suit themselves to the capacity of their hearers, as to matter, method, and expression, and to the prevailing sins of the time and place, with all prudent and zealous freedom and plain- ness : as also, that they make gospel subjects their main theme and study, and press with all earnestness the practice of moral duties in a gospel manner : and that they forbear delivering any thing in public, that may tend more to amusement than edifica- tion, and beware of bringing into their sermons and public dis- courses, matters of doubtfid disputation, which tend to gender strife, rather than to promote the edification of Christians. And the Assembly exhorts all to study to maintain the unity of the spirit in the bond of peace. And, finally, the General Assembly recommends to all profes- sors of divinity, to use their best endeavours to have the students under their care well acquainted with the true method of preach- APPENDIX. 469 ing the gospel, as above directed : and that presbyteries at their privy censure, inquire concerning the observation of this act. No. VIII. THE SECESSION FIRMLY ATTACHED TO MARROW DOCTRINE. The Seceders, a large and respectable body of ministers and Christians, in Scotland, England, Ireland, Nova Scotia, and the American States, have hitherto maintained the doctrines of the Marrow and the Representee. In their first testimony, they say with reference to these : " Though man be naturally married to the law as a covenant, how little care is taken to preach the law in its spirituality, extent, and severity, that so sinners may be brought off from the covenant of works, unto Him who is the alone foun- dation laid in Zion, and who is become the end of the law for righteousness to every one that believeth ! and though they pro- fess to own and acknowledge the inviolable and perpetual obliga- tion of the righteous and holy law of God, upon the regenerate as well as the unregenerate, which we believe and hold as a most firm and certain truth, yet how little are the duties of obedience preached in a gospel way ! how little are they enforced from gos- pel motives, or pressed for gospel ends and purposes ! How little is the necessity of a vital union with Christ discovered, in order to our yielding acceptable obedience to the law ! How little of free justification by the imputed righteousness of Christ is taught, or of the gospel mystery of sanctification, as inseparably connected with justification, and maintained and carried on by a life of faith on the Son of God, who is made of God to us, not only right- eousness, but sanctification !" The late excellent Rev. John Pattison of Edinburgh, in his brief description of the Secession, also says : " Whatever seems to be most peculiar in our sentiments on some points of gospel doctrine, contained in a celebrated book entitled the Marrow of Modern Divinity, is accurately stated, and solemnly vindicated, in many excellent writings, both of our own and foreign divines, such as Witsius, Hervey, Boston, Erskine, &c. Any of these writings serve to guide an intelligent reader to just apprehensions 2r 470 APPENDIX. of our meaning on the several articles wherein we are supposed to be either singular or mistaken." — The Seceders enlarged their Testimony, by forming a large and most judicious act on the doc- trine of grace.* No. IX. OPINIONS OF MODERN EVANGELICAL DIVINES, WHICH ACCORD WITH THOSE OF THE VENERABLE MARROW-MEN. Modern evangelical divines teach the same doctrine. Mr Willison says, on Gal. ii. 20, " Who loved me, and gave himself for me :" O how desirable an attainment is the exercise of true faith on Jesus Christ, with an appropriating persuasion, or special application to a man himself, so as to say, I trust him with my soul, and my eternal salvation. I embrace him, and put my whole confidence in him, who loved me, and gave himself for me. Surely this is the faith that every one who desires to obey that gieat commandment, John iii. 3. should aim at. Lord, I will not rest in a general belief and persuasion of the mercy of God in Christ, and of Christ's ability and willingness to save all that come unto him, but I will apply the blood and righteousness of Christ to myself in particular, and rest on him as one that loved me, and gave himself for me. This appropriating faith is neces- sary to my justification, for every justified person applies Christ's righteousness to himself, as in Isa. xlv. 24, " Surely in the Lord have I righteousness and strength." As the church in general calls him the Lord our righteousness, so I in particular call him the Lord my righteousness. I make personal and particular ap- plication of the remedy to my soul's malady : a crucified Christ, with all his purchase, is offered to all the hearers of the gospel, for Christ in the word, and by his ministers in the gospel-offer, speaks to all and every one of them, yea, speaks to every sinner, man and woman, in particular, as though he called them by name and surname ; and every man is bound to take the call and offer * See the Art of the Doctrine of Grace, oue of the best ever published by the Associate Courts. APPENDIX. 471 home to himself, as if he were so named. " The promise is to you, and to all that are afar off, even to all the ends of the earth ;" to the stout-hearted, to all the sons of men, to them that have no money, to the poor, maimed, blind, and naked, to the wretched and miserable. Now, seeing the gospel call and offer is given to every one, faith, which is the echo of the gospel call, must needs receive an offered Christ, and salvation through him, with parti- cular application to the soul that believes : as Christ offers himself to every soul in particular, so faith appropriates Christ to the soul itself in particular ; and indeed the sweetness of faith lies in this appropriation and applicatory act, when the soul is helped to say with Thomas, " I\Iy Lord, and my God ;" and with the Spouse, " My beloved is mine, and I am his." — Object. But doth not the calling of sinners to such appropriating acts of faith, en- courage the presumptuous confidence of hypocrites to call God their God, like Balaam ? Ans. No ; these gospel calls do en- courage sinners to love God, and to repent and leave their sins, and the abuse and presumption of hypocrites must not hinder the publishing of free gospel offers and promises. The same judicious divine wrote JMr R. Erskine from his death-bed : " I would flee from all past experience, to a present offered Christ, and a present perfect righteousness, and depend entirely thereon. I rest, I hope, I live on this righteousness. I die resting and leaning wholly on this bottom ; all other bottoms are false and deceiving." From the works of Muir of Paisley, we extract the following hints : u God's giving or making over Jesus Christ in the word of grace, is the warrant and rule of receiving him ; hence the re- cord is believed, because divine authority is interposed, and Jesus Christ and his whole salvation are accepted of, because they are offered by the Father in the quality of a free and unconditional gift. To whatever, therefore, God hath spoken in his holiness, they set their Amen ; in whatever terms the record of grace is expressed, their souls agree to them, and by believing obedience comply with them ; in setting to their seal that God is true, they appropriate all the spiritual riches, righteousness, and redemption, for the giving whereof to perishing sinners, his faith fatness is plighted in the record. God is true, says the soul, when he gives 2 r 2 47:2 appendix. Jesus Christ to sinners in a word of record, and therefore as a sinner to whom this record is presented, Jesus Christ is mine for all the purposes of my salvation." — In an exhortation to sinners, he says : " To you, Christless and unholy creatures, to you as such, we are warranted to preach the gospel of the kingdom. Your state may yet be made gracious, your help is in Jesus Christ, your right to look to him for salvation will bear no dis- pute ; improve Jesus as the resurrection and the life ; believe in him as the only ordinance of heaven for your salvation, and em- ploy him as the foundation upon which true holiness may be built, and that being thus in a state of life, you may be capable of such fruitfulness as is the privilege and attainment of gracious persons. This, my brethren, you are the rather called to, be- cause all your endeavours to bear fruit without a vital union to Christ, will be in vain, and all your forced fruitfulness, separate from him, will be unacceptable to God. Inculcating universal obedience to God's law, is the duty of all gospel ministers, but to make that obedience meritorious in whole or in part, is misplacing or misapplying the most wholesome doctrine ; for the only room it can hold upon gospel principles is in the second place, as a fruit, by no means in the first, as the cause of justification ; and then uniting such obedience with the obedience of Christ, so far from correcting the error, makes it still worse, for such a daring coali- tion does manifest prejudice to our Lord's most honourable right- eousness, as it insinuates an incompetency of merit, which needs to be made perfect by the righteousness of guilty creatures ; and such a coalition is the more dangerous and ensnaring to unwary souls, as the bare mention of Christ's obedience gilds the pill and baits the hook, to the unquestionable ruin of those who are un- skilful in the word of righteousness, and babes only in scriptural knowledge. If ministers of the gospel begin their dealings with unconverted souls, by representing the duties of holy obedience without recommending Christ as the foundation, and directing them to the improvement of him, they do no better than a builder who should raise the superstructure before he laid the foundation ; whereas, by beginning with endeavours to point out the personal excellence and mediatorial glory of Christ, and to bring sinners to believe in him for pardon and acceptance, the ends of heart-holi- APPENDIX. 473 ness and external obedience are scripturally and absolutely se- cured. The well known M'Ewen, in his sermon on the matter and end of gospel preaching, says : The gospel minister is not like your legal declaimer, whose character it is to be always inculcat- ing the duties, but seldom the privileges of Chiistianity. Instead of making privilege the foundation of duty, he makes duty the foundation of privilege. He will not even scruple to tell his hearers at some times, that they cannot merit any thing at God's hand, and that they can do nothing in their own strength, and therefore we need to seek the aid of divine grace for the perform- ance of this or the other duty ; but, alas ! these necessary points are so faintly handled, and so superficially insisted on, as to leave but faint impressions on the mind : he is afraid to insist much upon the grand doctrines of grace, except upon some rare occasion, as suppose a person is in the agonies of death, or under the horrors of conviction ; he is always exhorting his hearers to perform duties, but seldom to believe ; he hampers the general gospel-call with absurd conditions, and impossible qualifications. But as to the gospel-preacher, — the glorious person, the mysterious incar- nation, the amazing satisfaction of Christ Jesus the Lord, the glories of his exalted state, his mediatorial characters, offices, and relations, these are his darling themes, on which he expatiates with a peculiar delight. And whether these topics, that have not the most immediate relation to Christ, are the subjects of his discourse, yet still it may be said of all his sermons, what the apostle says of Christians, Of 1dm are ye in Christ Jesus ; they have no being but in him, in him they live and move ; whatever mystery, whatever privilege, whatever duty he chooses to explain, still Christ is all in all ; if he insists on a promise, he explains how in Christ it is yea and amen ; if on a command, he inculcates, the necessity of obedience, by motives drawn from Jesus Christ, and how impossible it is for us to obey without being united to him, as the Head of vital influences. Christ is the beginning, Christ is the end, Christ is the middle of every sermon. In the same gospel strain, Hall of Well -street, London, ob- serves : There are only two ways that can lead reasonable crea- tures to the enjoyment of God and perfect happiness ; the law is 2 R 3 474 APPENDIX. one way, and the gospel the other ; besides these there is not a third. What some call a gospel law, (or a new constitution re- quiring and accepting sincere endeavours to serve God as an evan- gelical righteousness, for which sinners are justified in his sight,) is so directly opposite to the nature both of the law and the gospel, so deeply injurious to the perfect holiness of the divine commandment, and so destructive to the sovereignty of redeem- ing grace, that it can never be admitted by those who honour the scriptures. — The scriptures largely show us, that until we are brought into a new state of reconciliation to God by Jesus Christ, we remain in our sin, and, being in the flesh, we cannot please God ; that all attempts, therefore, to make ourselves meet for salvation, and more deserving of divine favour, are both foolish and wicked ; that faith in Jesus Christ, given to sinners in the record of the gospel, is the first step of practical religion ; that an appropriating persuasion of the testimony of God concerning the Redeemer, in the declarations, promises, offers, and invitations of the gospel, is the oidy means of furnishing the soul with effectual principles of true holiness : that there is no preparation, no pre- requisite, no entitling qualification, required previous to our re- ceiving and resting upon Christ alone for the whole of our salva- tion, as he is freely offered to us in the gospel Our Lord Jesus Christ put himself in our room, and became responsible for all the sins of his people, as well as a debtor to fulfil all righteousness for them, in order to redeem them from the curse of the law, and to establish their title to eternal life. Upon these principles it is evident, that the sinner who believes in Christ is redeemed from the curse, and has a complete righteousness in the glorious Surety. The awful threatenings of the law have been executed on his sub- stitute, the highest demands of the law have been fully satisfied by his representative, and therefore the law demands no personal obedience in order to confirm his title to divine favour, and it ex- pressly assures him, that there is no condemnation to him in Christ Jesus. Thus the believer becomes dead to the law in its covenant-form. He expects no reward for his obedience, and when he understands his privileges, he joys in God through Jesus Christ, by whom he is delivered from the wrath to come. Be- lievers viewing themselves as dead to the law, they see that they APPENDIX. 4>75 are redeemed by the precious blood of Christ, who hath bought them with this inestimable price, to be unto himself a peculiar people, zealous of good works : a persuasion that they are dead to the law by the body of Christ, and reconciled to God by the death of his Son, produces all the peaceable fruits of righteous- ness in a holy conversation. In this glass, the character of a re- conciling God appears as supremely amiable, his yoke so easy, his burden so light, and his ways so pleasant, that the believing soul is sweetly constrained to delight in his law after the inward man, and cannot but run the way of his commandments. Here- by a man is both disposed and enabled to live in all holiness be- fore God, according to his law, upon the most noble principles, to the highest and best ends, under new and endearing views of di- vine authority. His obedience now becomes cheerful, self-deny- ing, and unreserved. — As no man can obey the law in any point, until he has actually received Christ himself with all his fulness, and is thereby begotten unto the hope of eternal life by him, the faith of the gospel is manifested in such exercises of the heart, and in such actions of the life, as prove it to be unfeigned, and diffuse a powerful evidence of its energy and influence in the world ; at the same time it is the greatest absurdity, and the most dangerous presumption, for any to flatter himself that he is in a state of favour with God, if he continues to live in the habitual neglect of commanded duty, or if his conversation be after the course of the world. — Believers he exhorts in the following words : " Do not imagine you must first work out something as a ground of inward comfort, or that you must discern in your experience some hopeful evidence of a work of grace within you, before you may safely venture to say that the Consolation of Israel is your Comforter, under all your guilt, and in all your tribulations, or that the joyful sound of salvation, freely given to the most un- worthy, is your song in the house of your tribulation." We next adduce a few sentiments from a small publication of Mr D. Walker, a judicious minister, late of Pollokshaws. " The principal and proper ground of faith is, the free gift and grant which is made of the Saviour and salvation, in the doctrines and promises of the word. The calls and commands afford a warrant to believe, or rather lay us under an indispensable obligation to 476 APPENDIX. believe, otherwise we disobey the express command of God. But it is the gospel gift and promise, which is the proper ground of faith, in believing on the Saviour whom heaven has provided, and the commands and calls suppose the gift, and require us to receive it. The commands, evidently, and perhaps the calls also, belong to the law, and to make the command a ground of faith, is to confound law and gospel. The gospel revtals the object of faith, the law commands us to embrace it; the gospel makes a gift of the Son, with all the blessings of his purchase, the law commands us to accept of the gift. In the gospel, a gracious God publishes the glad tidings of salvation, in the law he commands to set our seal to the truth of them. In the gospel, he publishes such glad tidings as these, " I will betrothe thee unto me for ever : I, even I, am he that blotteth out thine iniquities for my name's sake." In the law he commands us to believe these with particular application to our own souls. — The righteousness of our Lord Jesus is brought near us, " Behold," says God, " I bring near my righteousness." It is called the gift of righteous- ness, and the gift of grace : this gift in the word renders the Surety's righteousness as pleadable by all who hear the gospel, as if they had wrought it out in their own persons. It is true, this righteousness, being placed to the sinner's account in the day of believing, is as much his in possession by imputation, as if him- self had wrought it out ; and satisfaction concerning its being his in possession, may be very encouraging to his faith, and animating to his soul, in pleading this righteousness. But although it is not the unconverted sinner's in possession, it is his in the gift, which constitutes a right of access, and renders it as pleadable as if him- self had performed it. And though it is the believer's in posses- sion, and satisfaction concerning this may encourage his faith, and animate his soul, I apprehend he will find the gift of it in the word, directed to sinners without exception, the surest ground ot his plea ; for although faith and imputation are not uncertain, the believer's satisfaction concerning them is very uncertain. Suppose an unconverted sinner should apply to us under alarms of con- science, what a melancholy scene behoved we to open to him ! We behoved to tell him, Here is all-perfect righteousness, as pleadable by you as if you had performed it, when once it is ini- APPENDIX. 477 puted and received. Might he not justly reply, Alas ! you are sent to me with heavy tidings, for I am a stranger to faith and imputation also, and I can no more believe, than I can do and live ! But, to set the gospel offer before him, rendering the Re- deemer's righteousness as pleadable by him, as if he himself had wrought it out, and the grace presented in the free promise to en- able to receive the gospel gift, and strengthen him for every duty, is the scripture method of changing the storm into a calm ; and when the godly are in the dark, faith, imputation, former experi- ences all out view, how are we to be helpers of their joy, but by setting the gift of righteousness in the word before them ? In one word, if we lose view of the free gift, rendering the Surety's righteousness as pleadable by us as if we had performed it our- selves, we lose view of the very substance of the gospel. — A cer- tain preacher having said, Holiness is the foundation of all peace and comfort, Mr Walker adds : The word of God, however, directs to something else as the foundation of our peace. This man shall be oar peace : he is our peace, having made peace through the blood of his cross. What peace or comfort could all our imperfect holiness afford without this ? It would afford very little comfort to the dejected Christian, who may be ready to con- clude that he is a stranger to holiness, to tell him, Holiness is the foundation of thy peace ; he would soon reply, Alas ! my holi- ness is all as filthy rags in my own eyes, and what must it be in the eyes of omniscience and of infinite holiness ? If I have no other foundation but this, I may bid peace and holiness for ever adieu. But direct his faith to Christ in the faithful promise, you then present to him a sure foundation for saying, like the Psalmist, " Return unto thy rest, O my soul ;" and certainly it could never afford peace to the awakened but unconverted sinner, with Sinai's flames flashing in his conscience, to put inherent holiness in the place of the Redeemer's righteousness. — Legal preachers some- times mention the purchase of salvation by the Redeemer's obe- dience and sufferings, and also the application of it by the Spirit ; but they give no particular account of the Saviour's dispensatory fulness of grace, nor are gospel-hearers urged to apply thereto as their furniture, for every exercise and duty, as that which only can be sufficient for them, as that in which they are called to be 478 APPENDIX. strong ; but while the Redeemer's mediatory fulness is never particularly exhibited, and sinners exhorted to apply thereto, the gospel is neither fully nor purely preached, nor can duties be en- joined in an evangelical manner. — Legalists seldom consider faith and repentance as the purchase of Cmist, and as blessings freely promised in the new covenant, and a principal part of salvation in this life, but as duties to be performed by us, and almost every blessing suspended on our repenting and believing. Faith and repentance are certainly duties required, but if ever we expect to exercise this in a gospel manner, we must view them as blessings freely promised. — In order to preach the gospel purely, it is cer- tainly requisite to give gospel hearers a distinct view of the dif- ference between the law and the gospel. The law of God is perfect and requires every duty. The gospel is a free exhibition of the Saviour, and all the blessings of grace, to dispose unto, and strengthen for the discharge of duty : " Unto you is born a Sa- viour." The gospel promises eternal life through Christ, " The gift of God is eternal life, through Jesus Christ our Lord." The law demands eternal burnings if this salvation is finally rejected, " When the Lord Jesus shall be revealed from heaven in flaming fire ;" — a right to sue for mercy by a sinner, must never be sus- pended on returning penitency. At a mercy-seat the sinner is as well warranted, and it is as much his duty, to sue for returning penitency as for pardon : a right to sue confined to the penitent, can never be reconciled with the freedom of the gospel call. — In the making of the covenant of grace, Christ acted as the Surety of it, and it was made in behalf of those who were given him out of the world ; but in making his testament, he acted as Adminis- trator of the covenant, and his testament is as extensive as his administration, which extends to all that hear the gospel. But for this I refer the reader to the judicious Boston's treatise on the Covenant of Grace, where he will find more solid instruction concerning the covenant of grace, and Christ's testament, than in many modern publications. — It is one thing to mention gospel truths, in a detached, loose manner, but another thing to preach the gospel ; for unless truths be placed in an evangelical order and connection, they cease to be the gospel. For instance, if repentance be placed before faith, it is not evangelical repentance ; APPENDIX. 479 or if faith be placed before the sinner's right of access to the pro- mises, and fulness of the new covenant, it is legally placed and constituted the condition of the sinner's interest in the new cove- nant -, for faith gives no right to the promises or their contents, it only lays hold upon, and pleads that right which the free pro- mise, the gospel-offer, gives to Christ, and all things with him freely. When regeneration or justification are talked of, before union to Christ as a vital federal Head, there is no gospel there- in, for union is the foundation of communion ; also to talk of the assurance of sense before the assurance of faith, or to assert the assurance of sense without reformation of heart and life, is still more preposterous. To forbid gospel-hearers to think of the mercy of God till such time as they are visibly reformed, is to exclude them from it for ever, and is rather pronouncing a sen- tence of excommunication against them, than preaching the gospel to them ; for what is to reform them but the grace and mercy of God in Christ ? Nay, if even a sense of need be insisted on, as previously necessary to the sinner's right of access to the Saviour, it is far from being urged in its proper place, for the word of sal- vation sent to sinners as lost, exhibits to them a right to the Sa- viour, whether they be sensible of their need or not. In like manner, to press upon unbelieving, rebellious sinners, the duty of believing, without first setting before them the grounds of faith, the gospel warrant for claiming and receiving Christ, also showing them the promise of faith, and the author and finisher of faith, is to place truths, not in an evangelical connection, but to pervert the gospel of Christ. To urge the duty of believing at first in- stance, without enforcing it with the free gospel-promise of the Spirit to work faith with power, would be as discouraging and impracticable, as to bid sinners keep the commandments if they would enter into life. If faith is not first exhibited as a privilege, a blessing purchased by Christ, and a gift and work of the Holy Spirit, before it be urged as a duty, it is not taught in a gospel- connection, for it is as impossible for the sinner to believe of bis own accord as it is to fulfil the whole law. When the exercise of grace in the believer, and good works performed by him, are con- fined to the list of his duties and virtues, and not considered in the first place as gracious privileges and beginnings of eternal 480 APPENDIX. life within, things obtain not their proper place. Care must be taken not to place any thing in the threatening of the first cove- nant, that belongs to the promise of the second. Blessings must not be called curses ; the fruits of fatherly love must not be im- puted to the wrath of an indignant judge ; all the believer's privi- leges must be carefully sought out, and placed under the article of the promise, the new covenant, the new testament ; for the be- liever is dead to the law by the body of Christ, and hath nothing to do with the old and first covenant. Therefore the very duties and afflictions of the believer, must be ranked under the head of new covenant privileges and Christian liberty, wherewith Christ hath made us free ; nor must any be tempted to imagine, that by attempting a partial obedience to the precepts of the old covenant, they can interest themselves in the promises and benefits of the new. It is not evangelical doctrine, when Christ within the soul in the work of regeneration and sanctification, is made the foun- dation of the sinner's justification. No merit is to be imputed to the grace of Christ in the heart, but only to that righteousness which he finished when in this world ; neither is it gospel when marks of grace are applied as grounds of faith, and people exhorted to draw all their consolation from them, and not from Christ in the promise. The gospel without the law naturally tends to tempt people to presumption, to build their house on the sand and rubbish of their own righteousness, having never had occa- sion to see the insufficiency of the foundation on which they naturally stand. Gospel preachers ought to use the means of grace in the same order and connection in which the Holy Ghost applies them effectually. And as the Divine Spirit never applies the promise or word of grace and consolation, without first applying the terrors of the law to the conscience, therefore it is preposterous to preach the doctrine of grace, without the doctrine of original and actual sin. There is no gospel in the Antinomian general easy faith, for it is impossible faith can have any solid joy and peace without appropriation. What avails the doctrine of a Saviour, if the sinner cannot say he is his Saviour in particular ? As the condemning sentence of the law is parti- cular against the sinner, nothing can relieve his conscience but an appropriating faith of the gospel. What though Jesus were APPENDIX. 481 the Saviour of all the rest of the world, if the sinner cannot say he is his Saviour in particular? We may as well talk of the Saviour in whom sinners have no interest at all, as talk of a sort of faith that hath not particular application in it ; particular ap- plication is a principal difference between the faith of God's elect, and the faith of devils. The idea of real property and that of appropriation cannot be separated ; if a man cannot apply a gift or inheritance as his in particular, he cannot call it his own pro- perty, i.e. he cannot call it his own at all ; therefore, they who deny appropriation to be essential to saving faith, do not preach the gospel, nor administer that comfort and encouragement to needy sinners, which the particular address and offer of the gospel allows to each one in particular. — They who found the sinner's right of access to the Saviour on any thing but the free promise, the word of grace, the gospel-offer, and deed of gift made of Christ to sinners as such, preach not the gospel, for to sinners is the gospel sent. That which constitutes the relation between Jesus as a Saviour, and men as sinners, is the Father's appoint- ing him to that office, and exhibiting him in the gospel in that character to sinners. The gospel is just a revelation and exhi- bition of Jesus Christ, as God's ordinance, for our salvation, which exhibition is a full warrant for us to rely upon him for sal- vation, and opens a door of full and free access for sinners to the Saviour. — ArnoVs Sermons. The following hints are offered from the works of the Rev. J. Brown, Haddington. Christ came to save sinners as such. He calls them in the gospel, and him that cometh he will in no wise cast out. The more sinful and wretched I am, the more evident is my gospel right to receive the Redeemer, who came to seek and save that which is lost. — As to his experience, he says : Often the Lord laid matter before me in my studies, and enabled me with plea- sure to deliver it. God in our nature, and doing all for us, and being all to us, — God's free grace reigning through his imputed righteousness, — free grant of Christ and his salvation, and of him- self in Christ, and the believer's appropriation founded on that grant, and the comfort and holiness of heart and life flowing from that, have been my most delightful themes — Quest. Must we 2 s 482 APPENDIX. turn from sin in order to come to Christ by faith ? Ans. We cannot do so, and to essay it is robbing Christ of his distinguishing honour. Q. Why so ? A. Because God has appointed Christ alone, not us, to be the Saviour from sin. Q. Could Christ save us, if we were turned from sin before we came to him ? A. No ; Christ is sent only to save lost and ungodly sinners, nor could persons turned from sin receive the chief branch of his salvation, a deliverance from sin. Q. Are we then to come to Christ with resolutions to continue in sin ? A. No ; that is impossible, as Christ is infinitely holy, and saves us from sin. Q. In what form, then, must we come to Christ ? A. As guilty and vile sinners, to be turned from sin by him. Q. What do you under- stand by faith in Christ, or embracing him as offered in the gos- pel ? A. A particular persuasion that Christ in the promise is mine, and made of God to me, wisdom, righteousness, sanctifica- tion, and redemption. Q. Are all the effectually called equally sensible of their embracing Christ ? No ; sometimes Christ is embraced in the way of bold claiming of the promises, and some- times in the way of desire, attended with much fear and doubting. Q. Would it more effectually stir up believers to obedience if it entitled them to eternal life, and their disobedience exposed them to eternal death ? A. No ; that would disparage the righteous- ness of Christ, hinder our improvement of it as the great motive of obedience, and fill us so much with the Spirit of bondage, as to disqualify for gospel-obedience. — Brown's Larger Catechism. No. X. REFLECTIONS ON THE WHOLE OF THE CONTROVERSY RESPECTING THE MARROW OF MODERN DIVINITY. 1. The most eminent churches may deviate from their original purity of doctrine. None of the churches of the Reformation were more distinguished for purity of doctrine than the Church of Scotland ; this we learn from her first reformer, the articles of Mr Hamilton, and her Confessions of Faith. To these her min- isters long adhered, but in the course of time an unhappy change APPENDIX. 483 took place ; by the Arminianism introduced under Charles I. and his son, the spread of Mr Baxter's controversial works, and the lectures of Professor Simpson, a refinement of Arminian doctrine found its way into many pulpits. This accounts for the opposition to evangelical truth, in the case of Messrs Webster and Hamilton, the Auchterarder Proposition, and the Marrow. 2. Alienation of heart among brethren in the ministry should be avoided with the utmost care. The opposition made to the Marrow of Modern Divinity seems to have been most directly pointed against Mr James Hog, one of the most judicious and holy ministers of his age. He, along with the most serious min- isters, scrupled to take some of the oaths administered by the state. By various writings he opposed legal doctrine, and the errors of Professor Simpson ; it is supposed, also, that he had given some offence to Principal Haddow, while they were both students in Holland. Above all things, let us put on and main- tain charity, which is the bond of perfectness. This will greatly contribute, by the blessing of God, to the honour, success, and comfort of our ministry. 3. Ecclesiastical courts should studiously guard against partial and rash decisions. The evil and danger of such measures plainly appeared in the case now referred to. A few leading men con- demned the Marrow, — and then, professing a regard to the ho- nour of the Court, could not retract. In all such cases, our judg- ment and decisions should be guided by meekness and wisdom, without haste and passion.* 4. Good and faithful men, in contending for precious truths, may meet with much discouragement. These Representee were obliged to struggle with much opposition from many of the lead- ing men of the Church of Scotland, and some of them, too, men eminent for learning and religion, even from them, and by their means, they suffered much obloquy and contempt, and were in * What one of the Representee observes in a sermon, has often proved too true ; " Pride is the mother of error and heresy, a root of bitterness that troubles our Israel at this day, 1721. — When men, especially clergymen, who have all a tang of infallibility with them, have asserted any thing amiss in doctrine, their pride will not allow them to retract. Truth itself must rather fall a sacrifice, than that their reputation should sink. Pride of self-righteous- ness ia the source of that legal spirit which prevails so much in our day." 2 s 2 484 APPENDIX. danger of being deprived of their ministry ; besides, several of their true friends, men of evangelical sentiments and real piety, never joined them, being afraid of the severities of the Church. Still, persuaded of the goodness of their cause, they stood firm, and encouraged themselves in him whose name is " The Truth." 5. The wrath of man is made to praise God. The leading men of the church at this time manifested a great spirit of rancour and bitterness. In the Act condemning the Marrow of Modern Divinity, ' They strictly prohibit and discharge all the ministers of this church, either by preaching, writing, or printing, to re- commend said book, or in discourse to say any thing in favour of it ; but, on the contrary, enjoin and require them to warn the people in whose hand the book is, or may come, not to read it or use it. In an unusual form they put queries to the Represent- ee, and, as is seen by their acts, showed resentment in a variety of ways. Under the management of divine wisdom, this is made the mean of a wider diffusion of the book and its doctrines ; both spread with uncommon rapidity, — ministers were excited to search into divine truth with greater accuracy than ever. Many ran to fro, and at no period of the Scottish Church was evangelical knowledge so increased. 6. There is frequently a beautiful conjunction or coincidence of providence, in vindicating and illustrating divine truth, in its relation to the person and gospel of Christ. A little before this time, the same truths were controverted among the Dissenters in London, and were defended and elucidated by Messrs Cole, Chauncy, and the well known Trail. Their writings were read by evangelical ministers in Scotland. The dispute in Fife re- specting the conditionality of the covenant of grace, the Auchter- arder proposition, &c. introduced the doctrines of the Marrow. These, by its spread, and also by the writings of Boston and the Erskines, were made known through many places. Adopting these views, the Secession spread them in Scotland. By means of them, the mind of Mr Hervey (whose writings have been so acceptable and useful) also was much enlightened, and his views of the truths of the gospel rendered more extensive and consist- ent. Thus, in a beautiful connection, the truths of the gospel APPENDIX. 485 were vindicated, illustrated, and diffused. God will ever defend and promote his own truth. 7. Those who honour God, he will honour ; — a happy exem- plification of this we find in the present case. The Representers, openly appearing in defence of the doctrines of the Marrow, met with much reproach. While they were alive, violent churchmen wished to impress the mind of the people with the idea, that these men were enemies to holiness. This attempt was far from having the designed effect, multitudes of the most tender and exemplary Christians frequented their ministrations. They lived as honourably, and died as comfortably, as any who re- proached them. Since their deaths, they have been held in high repute ; the names of Boston, of the Erskines, and others of similar sentiments, are justly and highly honoured. 8. Great events may arise from small and apparently weak be- ginnings. A clear elucidation and an extensive spread of evan- gelical truth, were occasioned by the act of an obscure Presbyte- ry, the opposition of an erroneous young man, the bringing the Marrow of Modern Divinity from England by a soldier, to a cottage in the Merse, and the conversation of two ministers in the Assembly House. Further, the truths illustrated in the foregoing papers, may serve to correct some phrases used by persons whose views are otherwise evangelical : " Labour to fulfil the conditions of the new covenant, or the conditions on your part;" Ans. Our blessed Redeemer completely fulfilled the conditions of the new covenant, Luke xxiv. 26 ; and his salvation is freely offered and bestowed, Isa. lv. 1. Few sentiments are more dangerous to souls than this way of fulfilling conditions on our part, that God may do those on his. " Till ye discern evidences of grace in your heart, ye have no right to confidence or comfort." Ans. Till this be the case, men have no right to believe they are actually in Christ, and partakers of his blessing ; but, according to the above doctrine, Christ the tree of life is forbidden fruit, which the poor sinner must not touch till he has seen inward evidences. The sinner's right to Christ turns not at all upon any inward gracious qualifi- cation, but entirely on the divine grant exhibited in the word. In the first act of believing, sinners have no evidences of grace in 2s3 486 APPENDIX. themselves, they feel nothing but sin and guilt within, but they see, in God's light, a word of grace and promise without them, as the solid foundation of faith and comfort, and on this they build for eternity, and it is their bounden duty to act so through life, to draw their comfort from Christ, given them in the word as sinful creatures. ' God excludes none from receiving Christ, but such as exclude themselves.' Ans. Unbelievers hearing the gospel, have as full a warrant to receive Christ offered, as the strongest believer. Unbelief doth not exclude men from a right to receive Christ offered to them, but by rejecting the offer, it prevents our possession of what is given. ' Sinners may hope in God for mercy, but they must not immediately appropriate him.' Ans. Viewing God as in Christ, he is given to all who hear the gospel. " I am the Lord thy God," is the preface to a law which evert/ man is obliged, and that presently, to obey. Its first com- mand binds us to know and acknowledge God, and that presently, not only as the true God, but as our God. « Christ is freely offered to every penitent sinner, who is truly sensible of his sins, but not to the unconcerned, and impenitent, and self-righteous.' Ans. It is a truth, till men be convinced of their sin, they will not prize the Saviour, but Jesus is offered to all without exception. In the gospel he is presented to the careless and impenitent, as much as to the most contrite and convinced. Indeed, if Christ were not offered to sinners as such, penitent persons would abso- lutely despair, for who is more hardened in their own reckoning than themselves ? Isa. xlvi. 12, 13. ' Obedience to God's law is more than men can perform, while in their natural state, but they should seek assistance from their Maker.' Ans. Sinners are na- turally under the law as a covenant of works, and in this form Christ hath completely fulfilled it. Every attempt therefore, to obey that we may live, is a virtual and criminal neglect of Christ's righteousness, and to pray for divine aid in such endeavours must be sinful. ' Assurance is a rare attainment, and not to be looked for by every one.' Ans. Assurance of sense, by which we are certified, from feeling that the work of God begun upon our soul is saving, is too rare an attainment, even among believers ; but a persuasion or assurance on God's word, that God hath given to APPENDIX- 4^7 us eternal life, and that this life is in his Son, enters into the essence of saving faith. Upon the whole, the church is much indebted to the Represent- ee, those worthy men, who, in the face of furious opposition, stood forth in defence of the truth ; but we are bound especially to acknowledge the kind and wise management of the King of Zion, and his adorable and holy Providence in this matter. When legal and corrupt doctrine came in like a Hood, his Spirit was sent to lift up a standard against it. Prior to this controversy, much confusion of ideas respecting many points of evangelical doctrine prevailed, and incautious expressions respecting them were found in many of the best writings, and the most serious pulpit discourses in this country. At that time, and by the means now mentioned, they were placed in a more clear, distinct, and evangelical light, than perhaps they had ever been since the days of the apostles. Let us bless God for the care he has thus manifested with regard to the truths of the gospel, and the interest of religion as connected with them. THE END. 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