BV 4* ^ J ■' ,\\ v -<* '»* as ..... % " * «t / CV O > o o GLAD TIDINGS TO PERISHING SINNERS, OR, THE CENUINU GOSPEL A COMPLETE WARRANT • §s. FOR THE UNGODLY TO BELIEVE IN JESUS. Nothing is requisite, in order to a participation of Christ and his benefits, but a grant from God. * Mr. J. Hervey. God justih'eth the ungodly. This is that expression which hath stirred up so much wrath among many, and on account whereof some seem to be much displeased with the apostle himself. Dr. J. Owen. BY Rev. ABRAHAM BOOTH. PHILADELPHIA; PUBLISHED BY SHADRACH TAYLOR, NO. 384 NORTH SECOND ST. BOYLE AND BENEDICT, PRINTERS. 1833. a 2,0 PREFACE. That the subject here discussed is of sufficient im- portance to demand serious attention, whether the prin- ciple defended be true or false, must be admitted by every competent judge ; because of its intimate con- nection with the doctrine of justification before God ; for that has ever been considered, by our most emi- nent Protestant writers, both Lutherans and Calvinists, as an article of the greatest moment. Thus, for in- stance, Dr. John Owen : — " In my judgment, Luther F spake the truth when he said, To lose the article of ' Justification, would at once be the loss of the whole Christian faith. And I wish he had not been a true prophet, when he foretold that, in the following ages, the doctrine hereof would be again obscured. "* The leading principle maintained in this publication, is closely connected also, with Christian experience, with devotional practice, and with general obedience to God. The better that principle is understood, and the more its practical influence is felt ; the more benign will its genuine tendency appear, with regard to peace of con- science, and liberty in devotional duties ; to the habi- tual exercise of holy affections, and a course of confor- mity to the divine commands. It is, by the author at least, considered in this light. That prudence and caution are necessary, however, in stating and defending the sentiment here adopted, the writer presumes, will be acknowledged : because it is a kind of middle point, between Arminianism, and * Doctrine of justification. General considerations, p. 103. Glasgow 1760. Thus, also, that celebrated foreigner, Witsius: " Diffundit se justi- ficationis doctrina pertotum theologis corpus, et prout fundamenta hie, vel bene, vel male, jacta sunt, eo uni versum aedificium vel solidius augustiusqu* a scendit, vel male statuminatum foedam minitatux ruinarn. ,, Oecon. Food lib. Ill Cap. viii § 1. 1* IV PREFACE. Antinomianism — between seeeing acceptance with God, as it ivere, by the works of the law }? and renouncing obedience to the divine precepts, as if they had lost their obliging power, or as if our personal obedience were of no importance in any respect, the former of which is pernicious legality ; the latter, destructive li- centiousness. Whether the writer have handled the subject with all that wisdom and care, which its deli- cacy and importance demand, he dares not assert : but, with sincerity he can declare, that the discussion of it has been attended with much thought, and with fre- quent prayer. Though the author detest the real principles of what is properly called Antinomianism ; though, many years ago, in the most public manner, he labored to explode those pernicious principles ;f and though, in the present performance, he have endeavored to guard against being misunderstood ; yet he is not without suspicion, that some of*his readers will be ready to consider the main position defended, as having a licentious cast. But, should that be the case, he is prepared for it, so as to be neither offended, nor surprised. Nay, while fully persuaded that there is no just ground for such a conclusion, he will consider it as a presumption in fa- vor of the point maintained. Because it is evident, that tke the doctrine of grace, as preached and recorded by Paul, was treated in a similar manner. J He has long been of opinion, that whoever exhibits the true glory of divine grace, and the high importance of Chris- tian duty, according to the apostolic pattern ; will be considered by many as an Antinomian, and by some as an Arminian. Does a minister of the gospel display the absolute freeness, the infinite riches, and the allsuf- ficiency of that grace which is revealed in Jesus Christ, as an immediate ground of encouragement for the vilest * Rom. ix 32. t See the death of Legal Hope, the Life of evangelical obedience, Sect. VII. Edit. 3d. X Rom. iii 8, 31. vi 1, 2 3, 15. ix. 14—24. PREFACE. of sinners to confide in him 9 the doctrine will be stig- matized by multitudes, as manifestly licentious. Does he, as ministerial duty requires, warmly insist, that, be the professed articles of any one's theological creed ever so scriptural ; yet, if he be not habitually mindful of the divine precepts ; if he keep not the example of Christ in view ; if his heart have not an heavenly turn ; he is a stranger to the power of evangelical truth, and unworthy to be called aChristian'? his preaching will be offensive to the mere formalist ; be censured as unchar- itable ; ancl reproached, by some, as detestably legal. The grand principle here defended, is far from being novel ; it having been adopted by many Protestant wri- ters of high reputation in the churches of Christ : from some of whom, and especially from Dr. John Owen, a number of quotations appear in the following work. To the producing of which quotations the author was induced, partly for the sake of that argument which they contain, in proof of his main point; and partly to evince, that the sentiments here maintained have been espoused by persons of the first eminence, among pro- fessed Christians of Calvinistic principles. That the number of quotations, from the most re- spectable Calvinistio»authors, with regard to the leading position, might have been greatly increased ; every one, much acquainted with their theological writings, must acknowledge. Mr. David Wilson, when vindicating various writers, denominated Popular Preachers, against the attacks of gross misrepresentation, of illiberal censure v and of sarcastical contempt ; in speak- ing relative to the main subject of the following pages, says : " They [the Popular Preachers] were very ready to acknowledge, that those who are most punctual in the external performance of religious duties, are fre- quently in a far more dangerous condition than pub- licans and harlots, or those who lead the most wicked and flagitious lives; because, through the corruption of their own hearts, all their duties, religious services, en- VI PREFACE. deavors and attainments, are too often made subser- vient to the gratification of their pride, and the cherish- ing of those presumptuous hopes and imaginations whereby they are hardened in their opposition to the true grace of God manifested in the gospel. And they were equally ready to own, that the sovereign mercy of God, with regard to believers at first conversion, does still prevent every good action, motion, or quali- fication in them; every thing that can be supposed to have the least tendency to qualify them for the divine approbation. They affirmed, that the foundation of a sinner's confidence and comfort lies, not in any good works performed by him ; in any consciousness of his own sincerity; or any experience of a gracious and sanctifying work of the divine spirit upon his own soul ; but wholly without him, in the promises and testimony of God in the gospel. To maintain, that sinners are justified freely, through the righteousness of Christ im- puted, and apprehended by faith alone ; and yet assert, that no man has a sufficient warrant to rely upon that righteousness alone for justification — as exhibited in the word of the gospel, till he is first conscious of his own godliness and sincerity ; is in effect to affirm that, though sinners in general must be justified freely by grace, through the imputed righteousness ; yet no sin- ner in particular ought, or has any warrant to believe, that he is, or ever can be justified in that manner, or without a righteousness of his own ; or, at least, some thing in and about himself, upon which he may with safety bottom an assurance of the divine. favor, and his own justification and salvation."* Though the author be fully persuaded, that a denial of the position maintained, is inconsistent with the ge- nuine gospel, and with those principles on which everj truly pious man proceeds in his prayers, respecting ac- ceptance with God ; yet he is far from concluding, that * Paloemon's Creed Reviewed and Examined, Vol. 1. pp. 195, 196. V*L II pp. 102, 100. PREFACE. Vll no one is a real disciple of Christ, who does not expli- citly avow that position. For he has learned, from ex- perience and observation, that persons will sometimes dispute against a particular sentiment, the truth of which is habitually implied in their prayers, and its importance tacitly acknowledged in their own experi- ence. To this effect is the following language of Dr. Owen, respecting certain opposers of the doctrine of justification merely by grace, through an imputed righte- ousness: U I doubt they oftentimes dispute themselves be- yond what they can well abide by, when they return home unto a sedate meditation of the state of things between God and their own souls. I had rather learn what some men really judge about their own justification, from their prayers, than their ivritings. Nor do I remember, that I did ever hear any good man in his prayers, use any expressions about justification, pardon of sin, and right- eousness before God, wherein any plea, from any thing in ourselves, was introduced, or made use of. Whereas we may, and ought, to represent unto God in our sup- plications, our faith, or what it is that we believe herein; I much question, whether some men can find in their hearts to pray over and plead before him, all the argu- ments and distinctions they make use of to prove the interest of our works and obedience in our justification before him ; or enter into judgment with him, upon the conclusions which they make from them. [ judge no men upon the expressions that fall from them in polem- ical writings ; wherein, on many occasions, they do affront their own experience, and contradict their own prayers. To believe the doctrine of [justification by the imputed righteousness of Christ,] or not to believe it, as thus or thus explained, is one thing ; and to enjoy the thing, or not enjoy it is another. I no way doubt, but that many men do receive more grace from God, than they understand, or will own ; and have a greater efficacy of it in them, than they will believe."* * Doctrine of Justification, p. 8, 19, 20, 62, 278, 279. Glasgow Edit. VIII PREFACE. That no plausible reasons may be advanced, in oppo- sition to this main thesis, the author does not suppose. But, as the writer just quoted observes ; " It is a known rule, that a truth, well established and confirmed, is not to be questioned, much less relinquished, on every en- tangling sophism, though it should appear insoluble."* Goodman's Fields, London, May 17, 17S6. * JJ: ^upra, p 457. CONTENTS. Page Introduction, - - - - 9 CHAPTER I. The genuine gospel a warrcrt for the most un-~ godly person to believe in Jesus, - - 18 CHAPTER II. No degree of holiness previously necessary, to war- rant our believing Jesus Christ, - - 55 CHAPTER III. Objections Answered, - - - 93 CHAPTER IV. The salutary and practical tendencies of the prin- ciple maintained, - - - 139 GLAD TIDINGS TO PERISHING SINNEHS; &c. INTRODUCTION. Whether any holy disposition in the heart of a sinner be previously necessary to warrant his believing in Jesus Christ? Or, whether, for that purpose, the gospel itself, detached from every consideration of a preparatory sanctifying influence, be completely suffi- cient? are questions on which the ministers of religion, and the professors of godliness, are greatly divided. The former sentiment is charged, by some, with Armi- nian legality : the latter, by multitudes, with Antino- mian licentiousness. That is discarded, as fostering pharisaical pride, as veiling the glory of sovereign grace, and as corrupting the gospel of Jesus Christ. This is detested, as encouraging presumptuous hope, as inimi- cal to true virtue, and as averse to supreme authority, expressing itself in divine law. So opposite are the views of professed Christians, relative to this moment- ous article of our inquiry ! After much thought on the subject, I cannot but con- clude, however, 7 hat the genuine gospel is a complete warrant for the most ungodly person to believe in Jesus ; and that no degree of holiness is necessary for that purpose. This position though treated by great num- bers as a licentious principle, and as pregnant with dangerous consequences, I consider as a capital article of revealed truth, and as essential to the genuine gos- pel. I adopt it, as expressing an important fact, in 2 10 INTRODUCTION. which the perfection of our Lord's vicarious work, the honor of divine grace, and the peace of distressed consciences, are deeply concerned : to the proof and illustration of which, the following pages are devoted. To prevent mistakes it is proper to be observed, that, by an holy disposition is not meant, a speculative knowledge of religious duty; a conviction of spiritual danger; or a desire of immortal happiness : for these, though they accompany, do none of them come under the notion of an holy disposition. These may all exist, more or less, in the minds, the consciences, and the hearts of sinners, without any principle of true sanctity. But, by an holy disposition is intended, a bias of the will, a propensity of the heart, or a tendency of the affections, in favour of divine authority, and of confor- mity to the divine image. By believing in Jesus Christ, I do not mean a firm persuasion of his being the pro- mised Messiah, and that the Christian religion is from God, though that persuasion be presupposed; nor a mere assent to any particular proposition, however true, or important ; nor yet an assurance of personal interest in Christ, as the only Saviour of sinners: but relying upon him as revealed in the doctrine of grace, for par- don, peace, and every spiritual blessing. Again : The question is not, whether sanctifying in- fluence, and real holiness, be previously necessary to final felicity? for that is admitted in its fullest sense. Partly, because without holiness no one shall see the Lord; and partly, because without holiness, intellectual happi- ness is impossible. Neither is the inquiry, whether a pi- ous turn of heart be necessary to communion wit h God, in the performance of devotional services ? for that communion, on the part of a Christian, is nothing else but the exercise of holy affections toward God, as manifesting himself in Jesus Christ. — Nor, whether an holy tendency in the will be necessary, as an evidence of our having already believed in Jesus'? for that is cheerfully granted. — Nor, yet, whether a divine in- fluence, attending evangelical truth, be necessary to a einer's believing in Christ 9 for that is an important INTRODUCTION. '* article of the Christian faith. But the question to be discussed, is; Whether the Gospel itself be a complete warrant for the most ungodly person to believe in Jesus, without any holy disposition being necessary for that purpose ? By the term gospel I here intend, the doctrine of sal- vation by grace, through Jesus Christ : which doctrine is. in the most emphatical sense, good news, or glad tidings; agreeable to the natural import of the word ffvayyejuov, as used by the Evangelists and Apostles. Relative to which particular, I will here introduce a few extracts from Dr. George Campbell. Thus, that learned author: — "This term, (to svayysuov) agreeably to its etymology, from «v bene and ayyt^ta nuncium, al- ways in classical use, where it occurs but rarely, denotes either good news, or the reward given to the bearer of good news. The Greek verb Evayye%i£u>, when first used by the Evangelists, conveyed to their countrymen only one and the same idea, which is precisely what the phrase to bring good tidings conveys to us. The ap- propriation of the word to the religious institution call- ed the gospel, is of later date, and has gradually arisen out of the former usage. When etymology and use perfectly coincide, we cannot be too literal in our inter- pretations ; when they differ, which does not seldom happen, the latter is to be followed, and not the former. The first meaning of the word (fvafysxtor) then in the New Testament, especially in the Gospels, is, as has been observed, good news ; a signification which, though always implied, is not always what is chiefly intended : and therefore the word cannot, without a sacrifice of propriety, be uniformly so rendered. The name, from being expressive of an eminent quality in the dispensation introduced by the Messiah, and from being most frequently applied to it, came gradually to serve as a name for the dispensation itself. When it is thus employed, it is in our tongue properly rendered gospel. This (literal and primitive) sense ought to be retained in the version, when the word, gvayy^xtoy, is con- 12 INTRODUCTION. strued with a noun serving to limit or explain its nature ; as to fvayy^tov trj$ etpqvqs, the good news of peace ; to Evayys%tov trtf pcmkeias, the good news of the reign. It was observed, on the explanation of the word jSatft&cta that the Christian economy was foretold under the de- nomination of the reign of God, and the reign of Heaven; and I may add, in the typical language of the Psalms, the reign of David — To svayysuov t^ zapi,to$ tov ®eov is the good news of the favor of God: to evayyshiov tr t $ duttqpias vpu>v the good neWS of J/OUr salvation. The words in the common version, the gos- pel of your salvation, are mere words, and convey no meaning to English ears. The word always may, and commonly should, be rendered good news, and not gospel, — when it is construed with xqpveau*, I proclaim or publish — (the word) xypvaoew, rendered to preach, is derived from x^pvf, rendered preacher; whence also xYjpvyfia, rendered a preaching. The primitive xr L pv% signifies properly both herald and common crier — the verb xyjpvdde iv, is accordingly to cry , publish, or proclaim authoritatively, or by commission from another, and the noun xtjpvyiia, is the thing published ox proclaimed. The verb x^pvdd^ occurs in the New Testament about five and twenty times, always in nearly the same sense : 1 proclaim, prcedico, palam annuncio. This may be called the primitive sense of the word ; and in this sense it will be found to be oftenest employed in the New Tes- tament. Though announcing publicly the reign of the Messiah, comes always under the denomination, xqpvddsiv, no moral instructions, or doctrinal explanations, given either by our Lord, or by his Apostles, are ever, either in the Gospels, or in the Acts, so denominated. Let it be also observed that, in all the quotations in the Gos- pels, from the ancient Prophets, neither the word xrjpvld^, nor any of its conjugates, is applied to any of them beside Jonah. What is quoted from the rest, is said to have been spoken, or foretold, or prophesied, but never preached. Jonah's prophecy to the Ninevites, on the contrary, is but twice quoted ; and it is in both places INTRODUCTION. 13 called xripvyp*, rendered preaching, properly cry, or proclamation. It was a real proclamation which God required him to make through the streets of Nineveh."* The gospel then, is good news, or glad tidings. It is that most interesting part of sacred Scripture which is, by inspired writers, denominated the truth — the word of the kingdom — the word of God's grace — the word of reconciliation — the word of righteousness — the word of life — the word of salvation — glad tidings of the kingdom, or of the reign — glad tidings of Christ — glad tidings of the grace of God — glad tidings of peace — glad tidings of salvation — the doctrine of God our Saviour — the glorious glad tidings of Christ — and the glorious glad tidings of the blessed God.f It is denominated, the word of faith — the faith once de- livered to the saints — the most holy faith — and the faith in Christ.^ The publication of the gospel, by the Apostles, is called, preaching, or proclaim- ing Christ — proclaiming Christ crucified — preaching the cross— proclaiming peace, by Jesus Christ — pro- claiming forgiveness of sins, through Jesus Christ — proclaiming the unsearchable riches of Christ— bring- tog glad tidings of peace — and bringing glad tidings of good things.\\ Such is the gospel, and such the prea- ching of it, as represented by the inspired writers ! all which unite in the general notion of joyful news. Let us now see how an ancient ecclesiastical author describes it. Thus Chrysostom speaks, as quoted and translanted by Mr. Hervf.y. " The gospel compre- hends, a discharge from punishment ; a remission of sins ; the gift of righteousness ; the endowment of sanc- tification; redemption from every evil ; the adoption of sons ; the inheritance of heaven ; and a most endear- * The four Gospels, Vol. I. Dissertat. V. Part i. § 1, 8, 10, 11, 16. Part V. § 2, 7, 8. t Gal. iii. 1. Matt. xiii. 19, Acts xx. 32. 2. Cor. v. 19. Heb. 1 13 Philip 1l 16. Acts xiii.26. Matt, iv, 23. Rom. i. i, 1G. Acts xx. 24. Eph vi 15 i 13. 8 Cor. iv. 4. 1 Tim. i. 1 1. Titus ii. 10. P t Rom. x, 8. Jude 3. 20. Acts xxiv. 24. * Acts viii. 5. 1 Cor, i 18, 23. Acts x, 36. xiii. 38. Eph. iii- 8. Rom. x, 15. 2* 1 4 INTRODUCTION. ed, a conjugal relation to the infinitely majestic Son of God. All these divinely precious privileges preached, presented, vouchsafed, to the foolish, to the disobedient, to enemies."* " The gospel" says Luther, " is the doctrine concerning the incarnate Son of God, who was given to us, without our deserts, for peace and salvation. It is the word of solvation, the word of grace, the word of comfort, and the word of joy."f The gospel, then, properly and strictly so called, is the doctrine of divine grace. As such, it is contradis- tinguished to the precepts and prohibitions of divine law, which are the doctrine of human duty. But, re- lative to this distinction, and the contrasted light in which the law and the gospel are placed by it, the fol- lowing quotation from Witsius may not be improper. Thus that eminent writer: — "The law, here, denotes that part of the divine word which consists of precepts and prohibitions ; with the promise of a reward to be conferred on those who obey, and a threatening of punishment on the disobedient. The gospel signifies the doctrine of grace, and of complete salvation in Jesus Christ, which elect sinners shall receive by faith. Every prescription, therefore, of virtues and of duties; all exhortations and dehortations ; all reproofs and threatenings ; all promises, likewise, of reward to per- fect obedience, belong to the law. To the gospel per- tains every thing that can minister hope of salvation to sinful man : that is, the doctrine of the person, the offices, the states, the benefits of Jesus Christ; and all promises to which are annexed the pardon of sin, and the possession of grace and of glory, to be obtained by faith in Christ. This is the most strict notion of each word ; to which, through the whole of this disputa- tion, regard must be paid. If we understand the word gospel strictly, as it is the formula of the Testament of Grace, which consists of mere promises, or an abso- * Theron and Aspasio, Vol. III. p. 321. Edit. 5th. Loci Communes, Class II. Loc. xiv. p. 69. Londini, 1651. INTRODUCTION. 15 lute exhibition of salvation in Christ; then, properly speaking, it prescribes nothing as duty ; requires no- thing; commands nothing : no, not even believe, trust, hope in the Lord, and such like. But it reports, de- clares, and signifies to us, what God in Christ promises ; what he will do, and is about to perform. All prescrip- tion of duty belongs to the law ; as, after others, the venerable Voetius has excellently well proved. This must by all means be held, if, with all the reformed, we would steadily defend the perfection of the law, as including all virtues, and all the duties of holiness."* This distinction between the law and the gospel, strict- ly understood, appearing to be both just and important, is regarded in the following pages. Still further, however, to confirm and illustrate the necessity of keeping this distinction in view, it may be observed ; that the law of God originated in his rela- tion tomen,as moral agents; and in his necessary domin- ion over them, of which it is a natural expression : but the gospel, in his royal, supreme prerogative ; it being the result of his mere, sovereign pleasure. The former considers them as rational creatures that are bound to obey : the latter, as guilty creatures, who deserve to suffer. The precepts of divine law are the language of stern authority : the doctrines of the gospel are the voice of condescending mercy. In that, justice un- sheaths the sword, and demands vengeance : in this, mercy exhibits pardon, and proclaims peace. Divine law, is the awful ministration of death,\ as the desert of sin : the everlasting gospel is the good news of life, as the effect of boundless grace. That by a righteous charge of guilt, and of deserved ruin, stops the mouth :J this, by proclaiming a free pardon, opens the lips in gratitude and praise. God, in the law, addresses men agreeably to their personal deserts, their character, and their state : in the gospel, according to the riches of his own grace, the diversity of their spiritual wants, and ♦ Animadvers. Iren. C. xv. § 1, 9. t 2 Cor. iii. 7. t Rom. iii. 19. 16 INTRODUCTION. the vicarious work of Jesus Christ. In divine law, the Most High exhibits himself, as invested with absolute dominion, as flaming with eternal purity, and as un- changeably abhorrent of moral evil : in the gospel, as condemning sin in the flesh of his own incarnate Son ;* as pardoning iniquity, in its greatly diversified forms ; as justifying the ungodly; as the just God and the SAVIOUR.f Hence it appears, that, in addressing sinners, respect- ing their immortal concerns, neither the announcing of danger, nor the enforcing of duty, is publishing the gospel, properly so called. Because it is admitted by all, who are conversant in these things, that ^ayy^xto^, gospel, denotes glad tidings. Such is its natural and proper, its delightful and emphatical meaning. It is most commonly employed, in the New Testament, with an immediate reference to the grace of God, and the work of Christ, as they appear in the salvation of sin- ners. Very seldom is it used by the Apostles, to denote the Christian system at large ; but, with a few excep- tions, in its grand, appropriate, and emphatical sense, for that part of revealed truth which respects the bles- sings of salvation, by mere grace, through Jesus Christ. Preaching the gospel, therefore, is proclaiming glad tidings of salvation for the guilty, the unworthy, and the perishing. Now, the terms law, precepts, commands, exhorta- tions, threatenings, and others of a similar kind, are expressions of an extremely different meaning, from that of the word gospel To assert, therefore, the au- thority of God in his laws, whether moral or positive ; to describe the awful situation of unregenerate sinners ? to warn them of their extreme danger ; to inculcate, for suitable purposes, an impartial regard to all the divine precepts ; and to insist, that an habitual want of obedience to the known commands of Christ, leaves a person destitute of evidence that he either loves him, * Rom* viii. 3. t Exod. xxxiv, 6j 7. Rom. iv. 5. Isaiah xir. 21. INTRODUCTION. 17 or believes in him ; though of essential importance. in the course of a public ministry, ought never to be considered, strictly speaking, as preaching the gospel. It may be all true ; it may be all proper ; it may be all necessary in its place ; and yet, not having the nature of glad tidings in it, be very different from the gospel. The word gospel, having long been commonly used without any determinate meaning; except, either a de- noting the Christian system, or some doctrine, or pre- cept, pertaining to Christianity; and having become, by modern use, a kind of technical term in divinity ; is applied, in the most promiscuous manner, to all sorts of religious doctrine, that are considered by their abet- tors as warranted in the sacred writings. The public minister, and the private professor, whatever their theo- logical creed may be; are equally pleased with con- cluding, that the one preaches, and the other hears, the gospel: though, frequently, neither of them have any fixed or distinct notion under the term ; and even though their views of Christianity render it nearly akin to Deism. It were to be wished, therefore, either that, instead of the old Saxon word gospel, the expression, glad tidings, had been used in our vulgar translation of the New Testament ; or that the former term were universally understood in its original sense, as denoting good news. For, were that the case, it is highly pro- bable, there would be more knowledge, and less of self-deception; relative to this momentous affair. [ 18 ] CHAPTER I. THE GENUINE GOSPEL A CCLMPLETE WARRANT FOR THE MOST UNGODLY PERSON TO BELIEVE IN JESUS. To prove this position, a great number of passages might be extracted from the sacred records ; a variety of which, as being more directly to the purpose, and expressing kindred ideas, I will here produce under the following arrangement of particulars. The condescending and gracious characters which Christ bears. " The Mediator between God and men — -The Surety of a better testament — A great High Priest — The good Shepherd — The Saviour "* The great and merciful design of our Lord in becom- ing incarnate. "The Father sent the Son to be the Saviour of the world — the Son of Man is come to seek and to save — he shall save his people ."f The character and state of those whom our Lord came to save* " Sinners — the ungodly — enemies to God — the dead in sin — the children of wrath — the accursed — the lost."% The work which Christ performed, the sufferings he underwent, and the benefits to sinners thence resulting. " He hath made him to be sin for us, who knew no sin ; that we might be made the righteousness of God in him — he was wounded for our transgressions ; he was bruised for our iniquities : the chastisement of our peace was upon him ; and with his stripes we are healed. All we like sheep have gone astray ; we have turned every one to his own way ; and the Lord hath laid on him the iniquity of us all — Christ our passover is sacri- ficed for us — Christ died for our sins — we have redemp- tion through his blood, even the forgiveness of sins — * 1 Tim. ii. 5. Heb. vii. 22 iv. 14. John x. 10. 2 Tim. i. 11. t 1 John iv. 14. Luke lit. 10. Matt. i. 21. * 1 Tim. i. 15. Rom. t. 5, 8, 10. Eph. ii. 1, 3. Gal. iii. 10 ; 13. Luke xix. 10. THE GOSPEL A WARRANT 19 Christ hath redeemed us from the curse of the law, being made a curse for us— whom God hath set forth to be a propitiation thiough faith in his blood, to de* clare his righteousness for the remission of sins that are past, through the forbearance of God : to declare, I say, at this time, his righteousness ; that he might be just, and the justifer of him which believeth in Jesus — when we were enemies we were reconciled to God by the death of his Son — Christ hath once suffered for sins, the just for the unjust, that he might bring us to God. Being now justified by his blood, we shall be saved from wrath through him — by the obedience of one shall many be made righteous — Jesus, who of God, is made unto us wisdom, and righteousness, and sane- tification, and redemption."* This testimony of God, respecting the gracious characters which Christ bears; the merciful design of his appearance in the world ; the state of those whom he came to save ; and the work which he performed for that purpose; very strongly encourages the guilty, the ungodly, and the altogether unworthy, to believe in Jesus, For, as it is manifest that he did not assume his condescending and mediatorial characters, come into the world, and expire on a cross, to save the innocent, or the righteous, but sinners — the ungodly — the justly accursed; so individuals of that description must be the only persons with whom, as a saviour from eternal ruin, he has any concern. The all sufficiency of Christ, of his work, and of Di- vine grace, to save the most ungodly wretch that lives. il This is his name whereby he shall be called, jehovah our righteousness — the mighty God — look unto me, and be ye saved, all the ends of the earth : for I am God ; and there is none else — neither is there salvation in any other; for there is none other name under hea- ven given among men whereby we must be saved. — How much more shall the blood of Christ, who through » 2 Cor. v. 21. Isa. liii. 5. 6 1. Pet. ii. 24. 1. Cor. v. 7 xv. 3. Col. i. 14. GaL iii. 13. Rom. iii. 25, 26. v. 10..1. Pet. iii. 18. Rom. v. 9, 19. 1. Cor.i. 30. 20 FOR BELIEVING IN JESUS. the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? If through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abound- ed unto many. The judgment was by one to condem- nation ; but the free gift is of many offences unto justi- fication. For if by one man's offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ — he is able to save them to the utter- most that come unto God by him — the blood of Jesus Christ his son cleanseth from all sin — though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool — all manner of sin and blasphemy (except the blasphemy against the Holy Spirit,) shall be forgiven unto men. — Who is he that condemneth ? It is Christ that died ; yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us — he entered in once into the holy place, having obtained eternal redemption for us — by one offering he hath per- fected forever them that are sanctified — ye are com- plete in him, which is the head of all principality and power.* Who, now, that maturely considers these infallible attestations to the dignity of our Lord's person, the perfection of his obedience, the depth of his penal suf- ferings, the vicarious nature of his whole work, and the exuberance of divine grace ; can doubt the suffi- ciency, either of Christ or of grace, to save the most vile and miserable of men 9 Or who, being satisfied of that fact, can forbear to view it as a delightful and power- ful encouragement, for the ungodly to believe in Jesus 9 Preventing mercy, and the free pardon of enormous offenders. "I was found of them that sought me not ; * Jer. xxiii. 6. Isa. ix. 6 xiv. 22. Acts iv. 12. Heb. ix. 14. Rom. v. 15. 16 17. Heb. vii. 25. 1. John i. 7. Isa. i. 18. Matt. xii. 31. Rom. Tin. %4. Heb. ix. 12. x 14. Col. ii. 10. THE GOSPEL A WARRANT 21 I was"made manifest unto them that askednot after me. The Gentiles, which followed not after righteous- ness, have (xatshaps) received righteousness, even the righteousness which is of faith. There was a man named Zaccheus, who was the chief among the publi- cans, and he was rich. And he sought to see Jesus who he was ; and he could not for the press, because he was little of stature. And he ran before, and climbed up into a sycamore tree to see him: for he was to pass that way. And when Jesus came to the place, he look- ed up, and saw him, and said unto him, Zaccheus, make haste, and come down; for to-day I must abide at thy house. And he made haste, and came down, and receiv- ed him joyfully. But thou hast not called, upon me, O Jacob ; but thou hast been weary of me, O Israel. Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honored me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices; but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. I, even I. am he that blotteth out thy transgressions for mine own sake, and will not re- member thy sins. For the iniquity of his covetousness was I wroth, and smote him : I hid me, and was wroth, and he went on forwardly in the way of his heart. I have seen his ways, and will heal him : I will lead him also, and restore comforts unto him, and to his mourners*." What a wonderful exhibition is here, of sovereign, free, and all sufficient mercy ! It extends to the most carnal and covetous, the most ungrateful and worthless of men. It precedes every good motion of their wills, and every virtuous affection of their hearts. It waits, neither for any reformation of exterior conduct, nor the least melioration of internal character. It finds * Rom. x. 20. ix. SO. Luke, xix 2—6. Isa. xliii. 22—25. lvii. 17. 18 3 22 THE GOSPEL A WARRANT them under the power of strong disaffection to God, and with the gain of extortion in their iniquitous hands. Fraught with every spiritual blessing for those who de- serve to perish, it pardons their crimson crimes, and softens their obdurate hearts. It gives a new turn to their wills, and elevates their affections to holy objects. It fills them with spiritual comfort, directs their feet into the way of righteousness, and makes them new creatures. Such divinely gracious declarations, and well authenticated facts, must, therefore, warrant the most ungodly person to regard this unparalleled mercy, and to believe in Jesus Christ. The sovereignty, the riches, and the plenitude of divine goodness, revealed to sinners wider the notions of love, of mercy, and of grace. " I will have mercy on 'whom I will have mercy, and I will have compassion on whom I will have compassion — even so Father, for so it seemed good in thy sight — I beseech thee show me thy glory. And he said, I will make all my goodness pass before thee ; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy — and Jehovah passed by before him, and pro- claimed, JEHOVAH, JEHOVAH GOD, merciful and GRACIOUS, LONG SUFFERING, ABUNDANT IN GOODNESS AND TRUTH ; KEEPING MERCY FOR THOUSANDS, FORGIVING INI- QUITY, and transgression, and sin. Therefore will the Lord icait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you. God is love. — Behold, what manner of love, the Father hath bestowed upon us ! — God so loved the world, that he gave his only beggotten Son, that who- soever believeth in him should not perish, but have everlasting life. Herein is love ! not that we loved God, but that he loved us, and sent his Son to be the propi- tiation for our sins. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? God commendeth his love toward us, in that, while we were yet sinners, FOR BELIEVING IN JESUS. 23 Christ died for us. How excellent is thy loving kindness O God ! therefore the children of men put their trust under the shadow of thy wings. We have redemption through his blood, the forgiveness of sins, according to the riches of his grace. God, who is rich in mercy, for his great love wherewith he loved us — According to his abundant mercy — They who receive abundance of grace. Where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign, through righteousness,- unto eternal life, by Jesus Christ our Lord— The grace of our Lord was exceeding abundant — to the praise of the glory of his grace — that, in the ages to come, he might show the exceeding riches of his grace* ." With what an air of supreme authority, and of abso- lute dominion, does the eternal here speak ! He manifestly considers himself as acting quite in charac- ter, when exercising, or withholding mercy, according to his own sovereign pleasure. He neither does, nor can consider himself as a debtor to any man. The whole of our species, being immersed in guilt, and ob- noxious to ruin, equally lie at divine mercy, for all their happiness and all their hope. But, while maintaining the dignity of his character, and the supremacy of his own will, in the bestowment of spiritual blessings on guilty creatures ; he reveals his goodness in the most encouraging manner: whieh goodness, expressed under the different notions of love, of mercy, and of grace, he represents as an essential part of that divine glory, which, to the ancient Jewish church, was denoted by the sublimest of all names, JEHOVAH. His love is here described and celebrated, as ardent — excellent — wonderful : nay, he himself seems to delight in its peer- less excellence ; for he not only manifests, but recom- mends it, in the death of his own Son, to sinners. His * Rom. ix. 15. Exod. xxxiii. 18, 19, xxxiv. 6, 7. John Hi. 16. 1. John iv. 10. Rom. viii. 32. v. 8. Psalm xxxvi. 7. Eph. i. 7. ii. 4. 1 Pet. i. 3. Rom, y. 17, 20, 21. 1 Tim. i. 14. Eph, i. 6. ii. 7. 24 THE GOSPEL A WARRANT mercy, as rich—plenteous— abundant. His grace as rich—exceedingly rich— abundant — superabundant— exceedingly abundant — and reigning. Surely, then, his love, his mercy, and his grace, being thus revealed in sacred Scripture, and thus commended to sinful, miserable, unworthy creatures; the ungodly must be completely authorised to believe in Jesus. For what are this inference, and the preceding premises, taken together, but saying with David — How excellent is thy loving kindness, O God ! therefore the children of men put their trust under the shadow of thy wings ? The sparing and pardoning mercy of God, beyond all parallel, and all praise. " My people are bent to backsliding from me : though they called them to the Most High, none at all would exalt him. How shall I give thee up, Ephraim ? how shall I deliver thee, Israel ? hotv shall I make thee as Admah % how shall I set thee as Zeboim ? Aline heart is turned within me; my repent- ings are kindled together. I will not execute the fierce- ness of mine anger; I will not return to destroy Ephraim : for I am GOD, and not man. Scarcely for a righteous man will one die: yet peradventure, for a good man some would even dare to die. But God commen- deth his love toward, us, in that, while we were yet sinners, Christ died for us- Let the wicked forsake his way, and the unrighteous man his thoughts : and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ivays, and my thoughts than your thoughts. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage ? he retaineth not his anger forever, because he deligh- teth in mercy. He will turn again, he will have com- passion upon us; he will subdue our iniquities ; and thou wilt cast all their sins into the depths of the sea*." * Rosea xi. 7, 8, 9. Roar v, 7, 3, Isa. k, 7, 8, 9, Micah vii. 18, 19. FOR BELIEVING IN JESUS. 25 So numerous are our offences, and so violent our pro- vocations, that, were not the blessed God equally supe- rior to us in goodness, as he is in power ; and in pardon- ing mercy, as he is in wisdom ; we could not have the least ground of hope. Among men, when a breach of private friendship has taken place, the aggressor, being conscious of the injury which he has done, is common- ly very backward to admit, that the aggrieved party has any benevolence for him. Thus it is with sinners, when their consciences are awakened, in regard to God. Extremely backward they are to admit, that there is forgiveness with God, for such aggravated crimes as theirs. To relieve the distressed soul, by obviating this very common and pressing difficulty, the Great Sover- eign condescends, in the passages before us, tacitly to admit, that, were he like us, neither pardoning nor^ sparing mercy would ever be exercised toward any ot Adam's offspring. But he is GOD, and not man. His thoughts, relative to pardoning mercy, are not our thoughts; nor his ways, respecting that important affair, like our ways. Offences, comparable to a debt of only fifty pence, are often with difficulty forgiven by us ; while he, through the blood of atonement, freely obli- terates a debt of ten thousand talents. Among mortals, it is an instance of love extremely rare, that any one should lay down his life, even for a good man, or a pub- lic benefactor ; but God recommends his love to us, in that, while we were yet sinners, and his enemies, he sent his own son to die for us. Far from regulating the manifestations of his compassion, according to the puny instances of human kindness ; he not only blesses, but astonishes, by the displays of his matchless favor to to sinners. Yes, God is love ; and, therefore, he de- lightethin mercy. What, then, could be more encou- raging ; or, what, by necessary consequence, could more strongly authorise, a guilty, ungodly, perishing wretch, to rely on the Lord Jesus, in whom this boundless mercy is manifested 9 3+ 26 THE GOSPEL A WARRANT On this delightful and important subject, Dr. Owen expresses himself as follows : — " This forgiveness that is with God, is such as becomes him ; such as is suita- ble to his greatness, goodness, and all other excellen- cies of his nature ; such as that therein he will be known to be God. What he says concerning some of the works of his providence, be still, and know that 1 am God ; may be much more said concerning this great effect of his grace ; still you?' souls, and know that he is God. It is not like that narrow,difficult, halving, and manacled forgiveness that is found among men, when any such thing is found amongst them. But it is full, free, bot- tomless, boundless, absolute ; such as becomes his na- ture and excellencies. It is, in a word, forgiveness that is with God, and by the exercise whereof he will be known so to be. God himself doth really separate and distinguish his forgiveness from any thing that our thoughts and imaginations can reach unto ; and that be- cause it is his, and like himself. It is an object for faith alone ; which can rest in that which it cannot compre- hend. It is never safer, than when it is, as it were, overwhelmed with infiniteness. Were not forgiveness in God somewhat beyond what men could imagine, no flesh could be saved. This himself expresseth, Isaiah Iv. 7, 8, 9. They are, as is plain in the context, thoughts of forgiveness, and ways of pardon, whereof he speaks. These our apprehensions come short of: we know little, or nothing, of the intoite largeness of ;iis heart in tin? matter. He that he speaks of, is an impiously wicked man, and a man of deceit, and per- verse wickedness. He whose design and course is nothing but a lie* sin, and iniquity. Such an one as we would have little or no hopes of; that we would scarce think it worth our while to deal withal about a hopeless conversion ; or can scarce find in our hearts to pray for him ; but are ready to give him up, as one profligate and desperate. But let him turn to the Lord* and he shall obtain forgiveness. But how can this be ? FOR BELIEVING IN JESUS. 27 Ts it possible there can be mercy for such an one 9 Yes ; for the Lord will multiply to pardon. He hath forgiveness with him to outdo all the multiplied sins of any that turn unto him, and seek for it. But this is very hard, very difficult for us to apprehend. This is not the way and manner of men : we deal not thus with profligate offenders against us. True, saith God : but your ways are not my ways. I do not act in this manner like unto you ; nor as you are accustomed to do. For the most part, when we come to deal with God about forgiveness, we hang in every briar of disputing, quarrelsome unbelief. This or that circumstance, or aggravation ; this or that unparalleled particular, be- reaves us of our confidence. Want of due considera- tion of him with whom we have to do, measuring him by that line of our own imaginations, bringing him down to our thoughts and our ways, is the cause of all our disquietments. Because we find it hard to forgive our pence, we think he cannot forgive talents. But he hath provided to obviate such thoughts in us, (Hosea xi. 9.) 1 ivill not execute the fierceness of my wrath; I will not return to destroy Ephraim ; for I am GOD, and not man. Our satisfaction in this matter, is to be taken from his nature. Were he a man, or as the sons of men, it were impossible that, upon such and so many provocations, he should turn away from the fierceness of his anger. But he is God. This gives an infinite- ness, and an inconceivable boundlessness, to the for- giveness that is with him; and exalts it above all our thoughts and ways.* Thus Mr. Charnock, with reference to this particu- lar : — "That fear that Adam had, when, frightened at the voice of God, he hid himself among the trees of the garden, hath remained in part with his posterity, when they reflect upon their crimes. We measure the na- ture of God by the qualities of our own ; and because we are not forward to remit men's offences against us* * On the Hundreth and Thirtieth Psalm, p. 220, 221, 222. 28 THE GOSPEL A WARRANT we are apt to imagine that God hath not clemency enough to pardon the faults committed against him. Hence it is that persons, deeply humbled under a sense of the curses of the law, are ready to lick up the dust under the feet of Christ, and beholding an abso- lute necessity of him, are with much ado brought to be- lieve. Though the design of God in setting out Christ for a propitiation be declared to them, the sufficiency of his merit, the acceptation of it by God, the fruits others have found of it that the design of Christ's com- ing was to ease those in that condition ; yet they are hardly induced to lay aside those jealousies they have of God. When men are soundly convinced of the na- ture and evil of sin, they become vile in their own eyes. Their sin galls them ; the law terrifies them ; the no- tions of God's justice are awakened in them, and lie close to them. They are sensible of the degenerate- ness and rebellion of their nature : they think God can- not but hate them, and they expect from him only the severity of a judge : and when evangelical mercy is de- clared, it seems incredible to them, because it exceeds their nature and dispositions. The greatness of the mercy proffered makes them stagger: they believe not God to be so merciful, because they cannot be so ; (for in all conditions of men, it is natural to limit God according to their own petty dimensions ; and not ele- vate their thoughts to his, but judge of his thoughts by theirs:) and although his mercy is above the mercy of a creature, we are apt to think his nature as incapable of a largeness as our own. Since man has become vain in his imaginations, he is apt to measure divine things according to those principles which are in his own fan- cy. Hence God calls to men, to forsake their thoughts, their disparaging conceptions of him; since his thoughts were different from theirs, as much as the heavens from the earth. (Isaiah lv. 7, 8.) He hath higher thoughts of good to them, than either they had for themselves* or could think God had for them."* * Works, Vol. II. p. 457, 468. tfOR BELIEVING IN JESUS. 29 The promises of the New Covenant are spiritual, and expressed in the absolute, or unconditional form. " This is the covenant that I will make with the house of Israel after those days, saith the Lord ; I will put my laws into their mind, and write them in their hearts : and I will be to them a God, and they shall be to me a people : and they shall not teach every man his neigh- bour, and every man his brother, saying, know the Lord ; for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more/'f This covenant provides for all its objects those two capital blessings, justification and sanctification : with which glorification is, by divine constitution, insepara- bly connected. "J Well might the Apostle speak of the covenants of promise :|| for the language of this fcedral engagement is that of mere grace, and all in the form of absolute promises. I will, and they shall, is Jehovah's mode of speaking, on this momentous occa- sion. All the covenantees, it is here ascertained, shall be rendered both wise and holy, in order to their being happy. But the promised wisdom and holiness, it is very observable, are plainly represented as flowing from that mercy which pardons the guilty. A free, full, and everlasting forgiveness, though the last particular men- tioned, is nevertheless introduced in such a manner as evidently shows, that it should be first sought, at the hand of sovereign mercy — sought by sinners, not as already possessing any degree of sanctity, but in order to it. 7 will put my laws into their mind, and write them in their hearts — all shall know me— for I will be merciful to their unrighteousness, and their sins and and their iniquities will I remember no more. This ia perfectly agreeable to that delightful and comprehen- sive saying; there is forgiveness with thee, that thou t Heb. vir. 10, 11, 12. Jer. xxxi. 31—34. * t Rom. yiii. 29, £0 II Eph. ii. 12. 30 THE GOSPEL A WARRANT matest be feared. Now, this divine covenant includ- ing the grand principles of evangelical truth ; contain- ing all the blessings which perishing sinners want ; and exhibiting those blessings in unconditional promises, or as matter of mere grace ; it seems not only natural, but necessary to conclude, that the ungodly are com- pletely warranted by this gracious constitution, to be- lieve in him, who bears the character of its Mediator and Surety * Mr. James Hervey, after having produced the lan- guage of the new covenant, proceeds thus: — " Where are your conditions in this draught °l Where are any terms required of impotent man *? Is it not all promise, from the beginning to the end ? That repentance, and that faith, for whose conditionality you plead, are they not both comprehended in this heavenly deed ? and comprehended under the form of blessings vouchsafed, not of tasks enjoined 1 ? Does the contract run in this manner ? / require and command. Or in this strain ? I grant and bestow. The Lord says, I will put my laws ; I will write them. The work shall not be laid on my creatures, but done by myself. They shall be my peo- ple, and I will remember their sins no more. What % provided they perform such and such duties. I read no such clause. I see no such proviso. All is absolute- ly free ; dependent on no performance of ours ; but flowing from sovereign, supreme, self-influenced good- ness."! Thus Dr. Owen : — "The covenant of God is not suspended on our will, or on any conditions to be performed by us ; but has all its virtue and effect, from the authority, the fidelity, and the grace of God himself. For it is an absolute promise of grace ; nor is there any condition of the covenant, which is not contained in the promise itself."J * Hcb. vii. 2*2. viii. G. t Eleven Letters to Mr. J. Wesley, p. 170, 171. See' also, p. 172, 174, 175, 176. t Theoloffoumena, L. III. C. i. § 6. Brem. Vide Witsii Oecon. Fed. L III. C. i. § 8—18. Acta Synod. Dordrech. Pars III. p. 312. FOR BELIEVING IN JESUS. 31 Gracious proclamations. " Ho ! every one that thirst- eth, come ye to the waters, and he that hath no money : yea, come, buy wine and milk without money and with- out price. Wherefore do ye spend money for that which is not bread "? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me : hear, and your soul shall live : and I will make an everlast- ing covenant with you, even the sure mercies of David. Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine ; she hath also furnished her table. She hath sent forth her maidens ; she crieth upon the highest places of the city, ivhoso is simple, let him turn in hither! As for him that wanteth understanding, she saith to him, come, eat of my bread, and drink of the wine which I have mingled. Jesus stood and cried, saying, if any man thirst let him come unto me and drink"* Now the proof of my position beeomes more strong, and more evident. For here we have direct, loud, and solemn addresses, to guilty and miserable creatures that are perishing in their sins — addresses, in the form of proclamations, from the Father of mercies, and the God of all grace, to the foolish, the starving, and those that have no money ; but, like the Prodigal, are feeding on swinish husks, and perishing with hunger. These are the patentees in the heavenly grant : for to them the proclamation is, " Ho ! every one that thirsieth, come ye to the waters ; and he that hath no money : yea, come to to my richly furnished table, there gratuitously to feed on royal dainties, which are the provisions of my grace." It is not easy to conceive of any proclamation from the court of heaven, that could have been more happily adapted to remove discouragement from a disponding mind ; or to obviate doubts, respecting the ungodly be- ing warranted to believe in Jesus Christ. * Isa. lv. 1, 2, 3. Prov. ix. 1—5. 32 THE GOSPEL A WARRANT Kind invitations, winning persuasions, and impor- tant entreaties. " Look unto me, and be ye saved, all the ends of the earth — come unto me, all ye that labour and are heavy laden, and I will give you rest — the spirit and the bride say, come: and let him that heareth say come: and let him that is athirst come: and ivhosoever will, let him take of the water of life freely. Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt } and the blind — go out into the highways and hedges, and compel them to come in. We persuade men — we are ambassadors for Christ, as though god did beseech you by us ; ice pray you in ChrisVs stead, be ye recon- ciled to God. For he hath made him to be sin for us, who knew no sin, that we might be made the righteous- ness of God in him*." In these divine testimonies we behold, what the Psalmists calls the marvellous loving kindness of God.f For here we have, not only the most gracious and reiterated invitations, but the most attractive per- suasions, and the most earnest solicitations — of whom? Why, of those who are far from a state of sanctity : being blind to their spiritual interests'; strongly disaffected to God ; absolutely incapable of providing for theirovvn hap- piness, not being able either to work, or walk; the most wretched of mankind ; and little better than a nuisance to civil society. For what purposes'? To accept of rest, in Christ, for their souls : to be reconciled to God: and to be guests at a royal banquet. Yes, here we have, not only the Apostles of Christ, but Christ him- self; and, in his ambassadors, even the divine Father; inviting, persuading, entreating the polluted, impover- ished, perishing wretches, to regard the vicarious work of Jesus, as the only ground of their justification ; and the plentiful provisions of divine grace, as containing * Isa- xlv. 22. Matt. xi. 23. Rev. xxii. 17, Lnke xiv. 21, 23. 2 Cor, v. 11. 20,21. t Psalmxvii.7. xxxi. 21. FOR BELIEVING IN JESUS. 33 all they want for their complete happiness. These in- vitations, therefore, may be justly considered as a di- rect and perfect warrant, for sinners of every nation, and of every character, who are indulged with the joy- ful news, to believe in Jesus. The perfect readiness, and the sacred pleasure, witk which the Father of mercies receives returning profli- gates. " He arose and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, father, I have sinned against heaven and in thy sight, and am no more wor- thy to be called thy son. But the father said to his servants, bring forth the best robe, and put it on him ; and put a ring on his hand, and shoes on his feet : and bring hither the fatted calf, and kill it ; and let us eat, and be merry. For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. "* What an admirable description of divine, paternal mercy ; and how agreeable to the gracious import of those delightful passages that were last reviewed ! The parable which contains this exquisitely tender and charming representation of pardoning mercy and free acceptance, was designed by our Lord to vindicate his own conduct against the objections of Scribes and Pharisees ; to rebuke the pride of self-righteous confi- dence ; to encourage persons of the most profligate characters to apply for mercy ; and to assure them that, in so doing, they shall not be disappointed. Disap- pointed ! no : for, be their transgressions ever so many, or their demerits ever so great, our Lord represents the divine father, as compassionately meeting each profli- gate upon his return ; as embracing him, with parental affection ; as passing an act of oblivion upon all his enormous offences ; as investing him with the robe of righteousness ; as adorning him with the beauties of * Luke xv. 20—24. 4 34 THE GOSPEL A WARRANT. holiness ; and as admitting him into the celestial family : all which is clone, without one upbraiding word, and with supreme delight. "The Prodigal came," says Mr. Hervey, " with no recommendation, either of dress, of person, or of character. None but his naked- ness, his misery, and an acknowledgment of vileness; which had every aggravating, not one extenuating cir- cumstance. Yet he was received — received with in- dulgence — received with caresses — and, without staying to provide any handsome apparel of his own, was clothed with that best robe, the robe of a Saviour's righteousness. "* Such is divine compassion! Such that forgiveness which is with God! and such encour- agement is there for the most notorious profligates to believe in Jesus ! Blessings, requested by saints, and bestowed by the Lord, for his cwn sin the whole of its nature, is as manifestly spiritual health, as depra- vity and guilt are moral disease :f and every sinner, in his first believing on Christ, regards him as the great physician— as the Lord that healeth.% But is it usual for either health, or the commencement of it, rather than disease, and the danger attending, to excite an ardent desire after a skilful and compassionate physi- cian 9 As characterising the only persons to whom, by divine authority, the gospel can be addressed ? Then the apostles must be considered as having preached, salvation in the name of Jesus, to the church only ; not at all to the world: whereas their commission was, as we have already seen, — proclaim the glad tidings to every creature. As necessary to preserve the sinner, after he believes in Jesus, from abusing revealed mercy *? But, as I perceive no scriptural evidence of any one really believing in Christ, and yet, in the general course of his conduct, abusing divine mercy ; so we have the most express, infallible information, that the grace of * John x 26. Eph. i 4. t Ps. ciii 3. lsa. liii 5. 1 Pet. ii 24. Hosea xiv 4. X Matt, ix 12. Mark ii 17. Luke v 31. Exod xv 26. 6 58 HOLINESS NOT A PREREQUISITE God which bringeth salvation teaches to deny ungodli- ness ; that faith in Jesus works by love to God and man ; that faith without works is dead, and no better than that of devils. But let us examine the subject more at large. Every holy disposition is, to a certain degree, true holiness. On supposition, therefore, that it be neces- sary for a sinner to posses any measure of real sancti- ty in order to warrant his reliance on Christ ; it may be justly demanded, what mortal shall determine the re- quisite quantum } Or who shall say, thus much is necessary, and no morel Nor, consistently with the doctrine of justification entirely by an imputed righte- ousness, and merely in a way of grace, is it easy to say, as appears by the preceding induction of particulars, for what purpose it can be necessary. An holy disposition, in any case, or in the least degree, is a disposition to universal and perfect holiness. For as there cannot be the least holiness, where there is no sincere affection for God ; so, all holiness radically consists in love to him, as revealed in Jesus Christ. Consequently, if the contrary of our position be true, no sinner can warrantably believe in Jesus, until he be cordially disposed to perform all the divine precepts, and have the root of perfect holiness in him. But, were any minister of the word, when speaking of Jesua Christ as the saviour of sinners, expressly to say ; u you, and you only, who are heartily disposed perfectly to keep the law, are warranted to believe in Christ;" it would, I presume, be esteemed a strange kind of gos- pel, and little short of an insult on the distressed con- science. As we cannot conceive of holiness existing in any creature, that is entirely destitute of love to God; nor of God being loved by any creature, that does not know him; so, neither will the scriptures permit us to conclude, that any of Adam's degenerate offspring ever knew and loved the true God, except as revealed in ths TO FAITH IN JESUS. 59 Mediator. Nor will the Bible warrant our supposing, that sinners ever loved the Supreme ; or that they cor- dially approve the true character of God; before they believe in Christ, as exhibited in the gospel. There is forgiveness with thee, that thou may est be feared — We love him, because he first loved us. For though he de- serve the profoundest reverence, and the warmest af- fection, for what he is in himself; it is as manifesting his glory in Jesus Christ, that we either sincerely love, or truly revere him. If. by an awakened sinner, it be admitted as a fact, and believed as a doctrine, that no one is authorised to depend on Christ for pardon and peace, until possessed of an holy disposition ; he must necessarily be more solicitous to find evidence of that important requisite existing in his heart, than to understand and believe whfat the gospel says concerning Christ. For such a persuasion must unavoidably direct his attention to the virtuous inclinations he desires to feel, and the righteous works he wishes to perform ; rather than to the riches of revealed mercy, and to the all sufficiency of the redeemer's work. This mode of proceeding must, therefore, while it fosters his legal pride, embarrass his pained conscience : which effects are equally foreign from the genius of evangelical doctrine, and from the nature of true faith. Our Lord, not being the saviour of man, as mem, or of man, as holy ; but of man, as depraved, guilty, and condemned ; it apparently follows, from the nature of the case, that if Christ, under his graciously saving character, ever be regarded at all, in a way of depend- ence ; the sinner must in his first application to him, consider himself as totally base and worthless. But, did he possess the least degree of true sanctity, that would be a false estimate of his own character. For holiness is no other than intellectual beauty, moral worth, and spiritual excellence. It is that by which angels are principally distinguished from devils : and, 60 HOLINESS NOT A PREREQUISITE consequently, any degree of it must constitute a most important difference, in state and character, between them that possess it, and those who are entirely unholy. According to the sentiment here opposed, no one is authorised to believe in Jesus, until he is bom of God ; for such only, have any degree of real holiness. Be the conscience of a sinner, therefore, ever so much burdened with guilt, he must have some evidence of his being a new creature, before he can consider the gos- pel as exhibiting any relief, or as revealing a saviour in whom he may confide. Consequently, if, while pos- sessed of these views, and acting consistently with them, he were to believe in Jesus ; it must be under the notion of his being already a child of God, and of his possessing true holiness. But, were any man, pro- fessing faith in Christ, expressly lo declare, " that it was under the notion of his previously possessing a Hew heart, or a sincere love to holiness, that he first believed in Jesus Christ ; ,? even though his exterior conduct were ever so regular, many of those who deny the posi- tion for which I plead, would be ready to suspect him of self-deception. For they, I presume, would be very apprehensive, that his notions were self-righteous, and his hope delusive. But if, previous to believing in Christ, and in order to warrant a dependence upon him, there must be an holy turn of heart; why should the person supposed fall under suspicion so harsh 9 If it be a fact, that none but those who are previously born of God, and sincerely disposed to keep his com- mands, are encouraged, by the gospel, to believe in Jesus Christ; it cannot be either unlawful, or impro- per, for them, under that very character and considera- tion, to place their first reliance upon him. Because it is acting consistently, by applying the principle to practice. Whereas, for persons to maintain, that some degree of holiness is previously necessary to warrant our believing in Christ ; who nevertheless, in their first application to him, consider themselves as in danger of eternal ruin, and absolutely unworthy, are inconsistent. TO FAITH IN JESUS. 61 The principle against which I contend implies, that sinners must be cordially reconciled to the true charac- ter of God, as revealed in the mediator, before they rely on Christ, and before they believe the gospel. But this is contrary to the apostolic doctrine. For, as it is by the gospefonly, that the true character of God is made known to men ; so the grand mean of recon- ciling the hearts of sinners to God, is the doctrine of our Lord's vicarious work. This we are taught, by the following admirable passage : — Ml things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation : to wit, that God was in Christ, reconciling the world unto him- self, not imputing their trespasses unto them ; and hath committed unlo us the world of reconciliation. Now then we are ambassadors for Christ, as though God did beseech* by us: ive pray* in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no s?n ; that we might be made the righte- ousness of God in him.\ Agreeable to which view of the delightful words, is the following language of Dr. Owen : " Thegreat work of them who are ambassadors for Christ, to beseech men, in his stead, to be reconciled unto God; is to reveal the will and love of the Father, in making him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. "J Thus also Mr. Charnock : " the reconciliation here spoken of, was the matter of the apostles' discourses and sermons; and the great argument they used to con- vert the world to God.§ * The following criticism is, I think, worthy of notice; and is laid before the judicious reader for his determination. " The pronoun you is not in the Greek. The Apostle is not here urging the believing Corinthians to be re- conciled to God ; for he considered them as already reconciled ; but he is set- ting before them the apostolic message to the world at larcje, as appears from the foregoing verse ; and therefore the supplement ought to be men, or the world.'*' Mr. Maclean's Christ's Commission to the Apostles, p. 85. 1 2 Cor. v. 18 21. t Recommendatory preface to Mr. Eyre's free justification of a Sianer, I Works, Vol. II. p. 170. Edit 1690. 6+ 52 HOLINESS NOT A PREREQUISITE The gospel, strictly so called, is the doctrine of re- conciliation to God, as a righteous governor, by the death of his own incarnate son ; and it is through be- lieving the testimony of God respecting the death of Christ, that the hearts of sinners are first reconciled to God, as appearing under his true character. For, faith- ful and gracious as that divine testimony is, it can have no such influence on the will, any further than it is believed. Remarkable is that saying ; if when we were enemies, we were reconciled to God by the death of his son, much more, being reconciled, ice shall be saved by his life* Let us review the admirable declaration. Reconciled when we were enemies. Consequently, while yet in our sins, in unregeneracy, and in spiritual death. Reconciled to God; as a righteous governor ; as maintaining the rights of eternal justice, and the honors of the holy law. Reconciled to God by' the death of his son ; he being made sin, and made a curse for us.\ In his vicarious death, sin being con- demnedl and punished, the most high solemnly sancti- fied his great name ;§ or, in the most emphatical man- ner, declared himself, his government, and his method of saving sinners, to be supremely holy. Much more being reconciled. This is contrasted with, when we were enemies. The testimony of God concerning the death of Christ, being, through the divine influence, understood and believed ; the reconciliation made by the blood of Jesus, between God as a just sovereign, and us as guilty subjects of his dominion, is received ;\\ the revealed character of God is approved; and we are cordially reconciled to him. We shall be saved by his life: that life which, as our high priest in the heavenly sanctuary, he ever lives to make intercession for usA Our divinely gracious Jesus devotes his life, though in a different way, the second time for the happiness of his people. Having expiated their guilt on the cross, by * Rom. v 10. t 2 Cor. v 21. Gal. iii 13. t Rom. viii 3. § Ezek. xxxvi 23. I! Rom. v 10 * at &K\x.y n v. IT Heb. vii 25. TO FAITH IN JESUS. 63 which he reconciled them to God when they were ene- mies; and they, in the prevailing turn of their hearts, being reconciled to the character, the grace, the do- minion of God ; he lives, as a priest on his throne* to intercede for them, and subdue their .enemies ; to su- perintend all their concerns, and to secure their final felicity. Admitting the sentiment against which I militate, no one either does or can believe on Jesus Christ, until possessed of substantial reason to consider himself as free from condemnation, and as an heir of immortal happiness ; for, that such is the state of each regener- ate person of every one distinguished and adorned by true holiness, is plain from the tenor of divine* reve- lation. To be a child of God, by regeneration; to have pious affection toward God, and a cordial inclina- tion to keep his commands ; are in the estimate of scrip- ture, evidences of a safe state, and ascertain everlast- ing felicity to all that are so distinguished.! Yet, on the hypothesis opposed, such must be our state and character, before we are warranted to believe in Jesus ! That this is a just representation of the'case, appears from the writings of an author who strenuously main- tains the reverse of that for which I plead. Thus he speaks : " a hearty submission to, and acquiescence and delight, in the law of God, rightly understood, and so a true hatred of sin, must take place in order to any degree of true approbation of the gospel, and faith and trust in Christ. The sinner who comes to Christ for salvation, comes as a true penitent ; and that repentance is necessary to this faith." Now, that delight in the law of God, rightly understood ; a true hatred of sin, and real penitence, are evidences of regeneration, and of genuine holiness, will scarcely be denied. It is equally clear, admitting the doctrine of final persever- ance, that persons of such a character are safe, as to eternity : and yet, according to our author, such must * Zech. vi 12, 13. t 1 John iii 1, 2. 64 HOLINESS NOT A PREREQUISITE every one be, before he may dare to believe in Jesus ! Afterwards, however, which proves my assertion, the very same gentleman reasons in the following manner. " That men are naturally destitute of every degree of that which has the nature of true holiness, is most evi- dent from scripture; in that the promises of salvation are every where made to them who exercise the least degree of this, or of that which is opposite to sin: and such have the character of good and holy persons, in distinction from others. Now, if the least degree of goodness entitles a man to salvation and denominates him a good man ; then all men are naturally, wholly, without any degree of this, and so wholly corrupt; for all men are represented as naturally in a state of con- demnation, and wholly destitute of that which is ne- cessary in order to their salvation."* Were any measure of holiness previously necessary, to warrant our believing in Jesus Christ ; pardon of sin, and peace with our offended sovereign, should be ex- hibted in a gospel ministry, as before observed, to none but those who are already bom of God: because none but they possess the least degree of genuine sanctity. Nay, the gospel should be preached to regenerate per- sons, as such; no other being authorised to rely on Jesus, as revealed in it. But, would this answer the gracious designs of our Lord's command, preach the gospel to every creature? Preaching the gospel is, as already observed, proclaiming glad tidings to guilty, depraved, and ruined creatures — tidings of pardon, of peace, and of salvation, through Jesus Christ. Preach- ing the gospel, is preaching Christ himself, or bearing a public testimony to his gracious character, and perfect work. Preaching the gospel, therefore, is proclaiming salvation by sovereign grace — is exhibiting Jesus, not as willing to supply the deficiencies in upright charac- ters ; nor, merely, as granting assistance to persons already in the way to heaven ; but, as the only, the all- • Mr. S. Hoptona's Two Discourses p. p. 23, 24, 106. Bennington, 1793. TO FAITH IN JESUS. 65 sufficient, the absolutely free saviour of the condemned, the worthless, the lost. Again : — Did the apostles preach Jesus Christ, or did they proclaim pardon and peace through his blood, to those only whom they considered as really penitent, and as having an holy turn of heart *? The reverse is a fact : for, as we have before seen, they were commis- sioned to proclaim glad tidings to the profligate, impi- ous, and wicked world. Those, however, who are truly penitent, and possessed of real holiness, are not of the world, but of God; being manifestly called out of their natural state. When Paul was preaching to his Jewish brethren, of whom he had a painful suspicion that> while they w T ondered at his testimony, they would re- ject it and perish in their unbelief — even those Jews, who afterward are said to be filled with envy, to con- tradict and blaspheme; his language was, be it known unto you therefore, men and brethren, that through this illustrious Jesus is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of AJoses.* Now, as it would be a dangerous mistake to suppose that Paul declared the sins of those ungod- ly Jews to be already forgiven, and their persons justi- fied ; so it would be inconsistent with the nature of his gracious declaration to imagine, that he did not consi- der them as authorised, by his infallible testimony, im- mediately to believe in Christ for pardon and acceptance with God. I will add, is it supposable that Paul and Silas considered the Philippian jailor as bornjof God, and possessed of true holiness, when, in answer to his important query, they said; believe on the Lord Jesus, and thou shalt be saved ? There is not, that I perceive, the least reason for any supposition of that kind.f As it was under the character of a priest, that Christ expiated guilt, and made reconciliation ; so, when a sinner first applies to him, though it be for the blessings * Acts xiii 38—41, 45. 46, 50. t See Reign of grace, Chap, V. 66 HOLINESS NOT A PREREQUISITE. of salvation in general, yet his eye is principally fixed on pardon and peace. Justifying faith, says Dr. Owejt, "respecteth Christ in his priestly office alone, as he was the surety of the covenant, with what he did in the discharge thereof. The consideration of his other offices is not excluded, but it is not formally comprised in the object of faith as justifying.* Thus also Mr. Charnock : "When the venom of sin begins to work in the conscience, and the thunder of the law alarms it to judgment, and the punishment due to sin is presented in the horrors of it; the question immediately is, whe- ther there be any remedy, and where 9 How forgive- ness of sin is to be attained 9 The only remedy is pro- posed in Christ, and Christ as a sacrifice. It is not Christ risen, or ascended, or exalted : not Christ, only as the Son of God, or the head of angels : not Christ, as the creator of the world, or by whom all things con- sist : but Christ, as answering the terms of the first covenant: as disarming justice; and this he did, as a sacrifice. By this he bore the curse ; by this he broke down the partition wall ; by this he joined apostate man and an offended God. This is what true faith pitcheth on, daily revolves, and daily applies to. This is the first object of the soul, Christ made sin; Christ bearing the punishment ; Christ substituted in the room of the offender. This is that which pacifies God ; and only that which pacifies God can pacify the con- science.'^ Is it congruous, then, to suppose, that a criminal, when seeking pardon of sin and peace for his conscience, must necessarily apply for them under the notion of his previously possessing a pious turn of heart *? Yet, whoever is persuaded, that any degree of holiness is absolutely necessary to warrant his believing in Jesus, cannot but regard the atonement, if, consistently with his principles, he ever do regard it, under the notion of his being possessed of the requisite sanctity. Were the ♦ On Justification, Chap. III. t Works, Vol. II, p. 549. TO FAITH IN JESt73< 67 atonement of Christ entirely rejected, and were he revealed as willing to assist only the weak, but well dis- posed, in saving themselves ; then, indeed, it might be esteemed rational to conclude, that whoever is authori- sed to depend on him for help, must be well qualified, by holy inclinations and strenuous exertions. But, for those who consider the death of Christ as vicarious and expiatory ; or as constituting the only ground of hope for pardon and peace; to maintain, the necessity of holiness as warranting our dependence on that very death, is extremely inconsistent. For, according to the sentiment opposed, though the death of Jesus be, confessedly, an atonement; and though, by the very nature of the cnse, it could be intended for none but the guilty ; yet, before any of that criminal character be permitted to regard it with affiance, they must be holy. As no one can be thoroughly persuaded, that, in order to faith in Christ for pardon and acceptance, an holy disposition is absolutely necessary, without being anxiously concerned to obtain the important requisite ; so, no sooner does he consider himself as possessing that requisite, than it becomes to him the primary source of peace. Yes, his first encouragement and hope arise, — not from the atonement of Christ; not from re- vealed mercy ; nor from the testimony of God concern- ing his incarnate son, and the work performed by him ; — but, from the change which has taken place in his own heart ; from the holy tendency of his will ; from the difference which subsists between himself and others, that are altogether unworthy. Conscious that some degree of moral worth attaches to his character, and considering this as previously necessary to warrant a sinner's dependence on Christ ; his first hope is derived, not from divine grace, as revealed in the gospel; but from his own holiness, as required by the law: which is directly contrary to the grand principles of evangeli- cal truth. Our Lord says as Moses lifted up the serpent in th$ 68 HOLINESS NOT A PREREQUISITE. the wilderness, even so must the Son of Man be lifted up : that whosoever believeth in him should not perish, but have eternal life.* Now here, it is evident, our divine instructor teaches us to consider the dying state of the Israelites, that were bitten by the fiery serpents, as an emblem of our perishing condition by sin : the brazen serpent, elevated on a pole, as a type of himself expiring on the cross : the looking of wounded Israelites to the brazen serpent, as emblematical of condemned sinners depending on his own death ; and the perfect recovery obtained, by viewing the artificial serpent, as emblematical of that salvation which is through faith in his atoning blood. To this, perhaps, there may be an allusion, when Jehovah says ; look unto me, and be ye saved, all the ends of the earth.\ We may infer, however, that as the wounded Israelites, without any preparative, except a sense of danger be so denominated, were authorised to look at the brazen serpent, with an expectation of complete recovery ; so sinners, while destitute of every holy qualification, and as impelled by an apprehension of eternal ruin, are warranted to believe in Jesus Christ, with hope of complete salvation. Very emphatical is the language, and exceedingly rich is the grace which appears, in the following passage. When we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die : yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for ns.% In the work of redemption by Jesus our Lord, there are two particulars on account of which the love of God to men is principally celebrated by the inspired writers: which particulars are, the * John iii 14, 15* t Isa. xlv. 22. " Faith in Christ crucified," says Dr. Owen, "is a looking unto him, [Isa. xlv 22. lxv 1.] Answering their looking unto the bra- zen serpent, who were stung with fiery serpents, John iii. 14 15." On Justification. General Considerations. t Rom. v 6, 7, 8, TO FAITH IN JESUS. 69 sending of his only begotten son, and the delivering him up to death for sinners.* It is to the latter of these that Paul directs our attention, in the text before us. Here we have a mode of expression that is very uncom- mon ; and, considering of whom the apostle speaks, it is truly wonderful; God commendeth his love! He exhibits its brightest beauties; he presents to our view its most winning attractives ; he displays it in the most surprising and charming point of light. As if he should say ; "such is my love ! So free, so fervent, so fruitful of benefits, and so becoming my infinite excellence, that I consider the manifestation of it, as the chief glory of all my ways respecting the sons of men ! to whom I recommend it, in a peculiar manner, as the eternal source of their happiness, and as the principal subject of their delightful meditation." God commen- deth his love toward us. Wonderful saying ! That reasonable creatures ought ever to consider divine benevolence as the fountain of their felicity, is plain to every thinking person : but that the most high should speak of recommending his love, even though it were to angels, is truly amazing ! How much more wonder- ful, then, to hear him speak of commending his love to men — to polluted mortals — to criminals, who deserve perdition ! But how, or in what way, does the Supreme com- mend his own philanthropy 9 Not by passing an act of indemnity in favor of those who loathe sin, and love holiness. Not by justifying those who have performed qualifying conditions, and by giving heaven to saints. Nor does he recommend his love to men, in pardoning their offences, accepting their persons, and bestowing immortal happiness upon them, by the mere exertion of his royal prerogative and supreme dominion. No : respecting these particulars, the admirable text is en- tirely silent. But it was by sending his own son, and by giving him up to death for us, when toe were yet * John iii 16. Matt, xxi 37. Rom. viii 3*2. 1 John iii 16. 7 70 HOLINESS NOT A PREREQUISITE without strength, to perform any thing truly good ; while we were yet sinners, or entirely destitute of every amiable quality ; and while we were absolutely ungod- ly in the turn of our hearts, and the course of our lives. In other words, a detestable compound of depravity and guilt, of weakness and unworthiness. Of such a nature is that apostate state in which we were, when God commended his love to us, by the gift of his incar- nate son ; and by Jesus falling a victim, in our stead to eternal justice ! Again :— It is worthy of observation, that Paul does not say, God commends his mercy, or his grace; but, which is yet more emphatical, delightful, and wonder- ful, his love. It deserves also to be remarked, that the father's giving or sending of his own son, and the voluntary death of Jesus for us, are most commonly ascribed to the love, not the mercy or the grace, of the father, and of the son :* but the blessings bestowed for the sake of Christ, are more commonly represented as flowing from grace or mercy. Mercy, grace, and love, are different modifications of goodness; which may be thus distinguished. Mercy, is goodness to the miserable ; grace, is goodness to the unworthy ; and love, is goodness delighting in the happiness of its objects. When God has completely delivered his people from all the penal effects of their apostacy, they will no longer be the objects of his goodness, under the strict notion of mercy ; because mercy has regard to misery. When they are perfectly free from all the unworthiness at- tending depravity and guilt, they will no longer be the objects of divine goodness, under the apostolic notion of grace :f for grace, in the writings of Paul, respects the unworthiness of a sinful creature. But saints will ever be the blessed objects of divine goodness, under the delightful notion of love. Holy angels are the objects of divine goodness under the notion of love ; * John iii 16. 1 John iii 16. iv. 9, 10. Gal. ii 20 Eph. v 2, 25. Rev. i 5. tRom. iii 24. iv4. ix5, 6. Eph.ii5— 9. TO FAITH IN JESUS. 71 but not of mercy, or of grace, in the apostolic sense of those terms, when used respecting sinners. Relative to this distinction, Dr. Goodwin says ; love is " a desire to communicate good, the chiefest good, unto the creature; but mercy, it is to pull the creature out of a depth of misery — so that mercy superaddeth this to love, that it respects the creature in misery. Parents, they love their children, simply as they are their children; but if they be fallen into misery, then love works in a way of pity. It is not mercy only, — but [the apostle] also mentioneth love; — because that mercy only respecteth misery, as I said before : it goes no further, simply as mercy, than the relieving those that are in misery. Mercy causeth a king to pardon a traitor: but if he shall take this traitor and advance him to the highest dignity, place him with him in the throne, as it were ; this must needs be from love too; this is superadding, in that respect, unto mercy. God's love, it is the greatest thing of all the rest; it is more than all his benefits. The love of Christ was more than his sufferings; and his sufferings were more than his benefits: and the love of God, it is more than all his gifts, yet he hath given great things to us, and done great things for us. Amor est primum donum; his love is the first gift, as one well saith : in the gift of which all things else are yours. The gift of his son, it was a great gift ; but it was founded in his love. He so loved the world, that he gave his only begotten son. Though we, being sinners, need mercy, ^that is the next thing we want) and therefore we look to it, O mercy, mercy ! because we apprehend ourselves in misery: but do you look beyond mercy, and look to love ; which is a greater thing to you than mercy ; raiseth and enlargeth mercy ; and, when mercy hath done with you, will do more, or as much for you as mercy hath done, and guideth mercy. Love is a desire to com- municate good unto us — mercy respecteth us as we are fallen into sin and misery— and then that of grace,— it 72 HOLINESS NOT A PREREQUISITE adds but this, a freeness unto both. Love and mercy freely bestowed, that is called grace, in either."* Mr. Charnock, thus : " Love is a perfection of a higher strain than mercy: mercy may be prevalent, where love is absent. This [goodness of God] under the name of his love, is rendered [or given as] the sole cause of the redeeming death of the son : it was to com- mend his love with the highest gloss, and in so singular a manner that had not its parrallel in nature, nor in all his other works, and reaches in the brightness of it, beyond the manifested extent of any other attribute. It must only be a miraculous goodness that induced him to expose the life of his son to those difficulties in the world, and death upon the cross, for the freedom of sordid rebels. His great end was, to give such a demonstration of the liberality of his nature as might be attractive to his creature, remove its shakings and tremblings, and encourage its approaches to him. It is in this he would not only manifest his love, but assume the name of LOVE. By this name the Holy Ghost calls him in relation to this good will manifested in his son : God is love. In this is manifested the love of God to- wards as because that Gcd sent his only begotten son into the world, that we might live through him. He would take the name he never expressed himself in before. He was Jehovah, in regard of the truth of his promise : so he expressed himself of old. He is good- ness, in regard of the grandeur of his affection in the mission of his son : and therefore he would be known by the name of LOVE now, in the days of the gospel. "t If, then, the highest demonstration of divine favor; that which, in the estimate of God himself, is the grand recommendation of his love to men ; consist in his giving Jesus to die for us while we were yet sinners, ungodly, and without strength ; we may safely conclude, that the sentiment opposed cannot be to the praise of the glory of his grace. For, how incongruous it is to * On Eph. ii 4—6. Works Vol. I. Part II pp. 129, 130, 132, 138. X Works Vol. II. p. 333. Vol. I. Discourse on the goodness of God. TO FAITH IN JESUS. ?3 suppose, that though the blessed God recommend his love to us, considered as mere sinners ; and though it is in Christ only, as dying for mere sinners, that the ad- mirably glorious properties of divine love are to be seen ; yet, before those very sinners for whom Christ died, and to whom God recommends his love, are per- mitted to believe in Jesus, and to behold the wonderful excellencies of that amazing love, they must have some decrree of spiritual strength— they must become godly —they must be real saints! for all these ideas attach to every one that do*p«« the iSSSt SSSSSSfS of true holi- ness. *God, in the death of Jesus, recommends his love to sinners, or the ungodly ; yet they most cease to be such before they regard it ! Should any persons Ql $& base a character presume to approach the dying JeSUs as their only hope, the ungracious genius of that princi- ple against which I contend cries in their ears, procul 6, procul este profani : hence, far hence, ye profane. Had the glorious God been represented as recom- mending his love to the penitent, the upright, the vir- tuous; we might have concluded, that none but persons of those amiable characters were authorised to regard Christ with dependence, and with expectation. But, had that been the case, the love of God to us could not, with propriety, have been so contrasted, as it is here, with the love of one man to another. For sinners love those that love them;* and the apostle admits, that, for a good man, some one perhaps may even dare to die. Besides, on that supposition, the divine father might have been viewed, and would certainly have been considered by distressed souls, as commending his love to rectitude, to virtue, to holiness, rather than to sinners; and the absolutely unw r orthy would have had no ground of hope. Whereas, if Christ died for us while we were yet sinners; and if God, by that very fact, more than by any other effect of divine goodness, commend his love to us; we ought, surely, to consider the eternal * Luke vi 32. 7+ 74 HOLINESS NOT A PREREQUISITE father as recommending the crucified Jesus to us, while we are yet sinners — recommending him, as an all-suffi- cient saviour for the most guilty; as perfectly suitable to the circumstances of the most needy; and as/com- pletely free for the most unworthy. Thus he is revealed in the glad tidings : and what is believing in Jesus, but relying upon him, or treating him, according to this view of his character'? God himself, in the death of Christ, commending his love to mere sinners; the un- godly must be warranted thankfully to regard that recommendation, and to believe in the Son of God. Christ is made sanctification to all that are truly con- verted.* Every holy disposition, therefore, in the heart of a sinner must be received from him. Ought we, then, to support the affirmative of what is opposed, to consider our Lord as actually made sanctification to any sinner, who is not authorised to believe in him whose disease consists in depravity and guilt. To sup- pose, therefore, that sinners must possess any measure of true holiness, before they are warranted to believe in Jesus; is equally incongruous as to maintain, that a patient must be in a convalescent state, before he can, with propriety, apply to a physician. For, I presume it must be admitted, that when any sinner becomes pos- sessed of holy inclinations, he is, in a moral sense, con- valescent. His recovery is begun: and taking the doctrine of perseverance for grained, certain to be com- pleted. But is it congruous to suppose, that any sinner should have substantial reason to conclude upon his own final happiness, as the sentiment opposed ina- * Rom. iv 10. I Rom. iv 5. 82 HOLINESS NOT A PREREQUISITE. plies, before he be authorised to believe in Jesus Christ i; ct\»d-axg.] 1 Pet. i 22. Rom.ilGf James i 17. t 2 John i 8, 10. ii 4 . 102 OBJECTIONS ANSWERED. truth — ever learning, and never able to come to the knowledge of the truth — if we say that we have no sin, we deceive ourselves, and the truth is not in us — if we say that we have not sinned, we make him a liar, and his word is not in us — he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him."* Such is the language of inspiration, relative to the high importance of revealed truth, in the great plan of salvation by Jesus Christ ! Hence it appears, that few things are more evidently contained, or more strongly asserted in scripture, than the instrumentality of divine truth in the regeneration of sinners. It is there de- scribed as the honored mean, as the seed of God,\ by which the Holy Spirit effects the regeneration, the sanctification, and the consolation of those that are , saved. But it is impossible for us to conceive of the mind being enligtened, of the conscience being relieved, of the will being regulated, and of the affections being purified, by the word of truth, any further than it is believed. I conclude, therefore, that regeneration is not, in order of time, previous to faith in Christ. Con- sequently, as they are the ungodly whom the spirit regenerates by the truth, so persons of that character are warranted to believe in Jesus. It is not requisite for a sinner to know that he is born again, before he believe in Jesus Christ. But, if it be a fact, that regeneration itself is previously neces- sary to faith in Christ ; whoever is persuaded of that fact, and ardently concerned about his eternal happi- ness, cannot forbear to investigate the state of his own soul, respecting regeneration, with much the same so- licitude as if he considered being born again, under the notion of his warrant to rely on Jesus Christ : and thus his conscience must unavoidably be embarrassed, respecting his permission to believe, until he become * 2 Thess. ii 10 19. 1 Tim. vi 5. 2 Tim. ii 25. iii 7. 1 John i 8, 10 ii 4. 1 1 Pet, i 23, 24, 25. 1 John iii. 9^ OBJECTIONS ANSWERED. 103 persuaded of his regeneration. Nay, on supposition that the heart must be renewed, previous to believing the gospel, and to any degree of dependence upon the atonement ; it seems as if sinners ought always to in- quire into the state of their own hearts, and to have evidence of their being renewed by divine influence, before they can, without presumption, expect the least benefit from Jesus Christ. I said, without presumption, For, according to the sentiment here opposed, it would he presumption — it would argue a criminalforwardness, in any one to rely on Christ for acceptance with God, before he perceived the marks of regeneration attend- ing his tempers and conduct. — It is readily granted, that the hearts of sinners are, by nature, strongly dis- affected to the divine character; and that while under the power of this enmity, they are far from God. But the energy of the spirit applying the word of reconcilia- tion to their hearts, the truth is believed, and their enmity subdued, in the same instant. According to that saying, ye shall know the truth, and the truth shall make you free — free, from guilt on your consciences, and from reigning enmity in your hearts. Still further to prove and illustrate the instrumentali- ty of divine truth, in the regeneration and sanctifica- tion of sinners, the following quotations are pertinent. Thus Mr. Charjsock : — " we are new-created by the spirit of God infusing faith into us. Faith is of abso- lute necessity to regeneration. The gospel is the in- strument whereby God brings the soul forth in a new birth. The scripture doth distinguish the efficient and instrumental cause, by the prepositions ex, or *!, and S«*. When we are said to be born of the spirit, it is (John iii. 5.) ex 7tvevy,ato$(\ John iii. 9.) ex ®eov, (I John v. \.) never 8ta rtvev^cmo^ or 8ux ®sov : but we are no where said to be born of the word, or begotten of the word; but $t<* %oyov< by, or with, the word, (I Pet i. 23.) and 6«* cvayysMov, (1 Cor. iv. 15.) I have begotten you 104 OBJECTIONS ANSWERED. through the gospel. The preposition «*, or «?, usually denotes the efficient, or material cause ; $«*, the instru- ment, or means, by which a thing is wrought. Sin entered into the heart of Eve by the word of the devil ; grace enters into the heart by the word of God. That entered by a wurd of error; this by a word of truth. Ye are clean through the word I have spoken to you : (John xv. 3.) whereby our Saviour means the word out- wardly preached by him ; for it was the word spoken by him. Not that it had this efficacy of itself, but as an instrument of their solidification, rendering them ready to every good work. The holiness therefore which it begets, is called the hol'ness cf truth: (Eph. iv. 24.) opposed to the fn^uiai? rr^ anaTJjj, lusts of deceit, verse the twenty-second. Lusts grow up from error and deceit ; and holiness of the new man grows upfrom truth. If the spirit quicken, [or excite spiritual diligence,] it is by some gospel precept ; if it comforts, it is by some gospel promise ; if it startles, it is by some threatening in the word : whatsoever working there is in a Christian's heart, it is by some word dropping upon it. The spirit makes the word, not only the fire to kindle the soul, but the bellows to blow : it is first life, then liveliness to the soul. It is through the word he begets ns. and through the word he quickens us : thy word hath quickened me. It is by the word, God gathers a church in the world ; by the same word, he sanctifies it to greater degrees. (Eph. v. 26.) It is the seed whereby we are born ; the dew whereby we are refreshed. As it is the seed of our birth, so it is the milk of our growth, 1 Pet. ii. 2."* Thus Dr. Owen: — "this [regeneration] is wrought by the word 1 Pet. i. 23. He are born again, not of corruptible seed, but of incorruptible, by the word of God. Wherein, not only the thing itself of our re- generation by the word, but the manner of it also, is declared. It is by the collation of a new spiritual life • Works, Vol. II pp. 43 3 509, 155. 158. Edit. 2d, OBJECTIONS ANSWERED. 105 upon us, whereof the w r ord is the seed. As every life proceeds from some seed, that hath in itself virtually the whole life to be educed from it, by natural ways and means ; so the word in the hearts of men, is turned into a vital principle, that, cherished by suitable means, puts forth vital acts and operations. By this means we are born of God, and quickened, who by nature, are children of wrath; dead in trespasses and sins. So Paul tells the Corinthians, that he had begotten them, in Jesus Christ, by the gospel It is the instrument of God for this end ; and mighty and powerful, through God, it is for the accomplishment of it. 55 * The same excellent author, when speaking of sancti- fication by the truth, says: — " there is a great answera- bleness and correspondency, between the heart of a believer, and the truth that he doth believe. As the word is in the gospel, so is grace in the heart : yea, they are the same thing variously expressed. ^Rom. vi. 17.) You have obeyed from the heart, si$ov7tap*8o§ri?s hvhov StSa*^, the form of doctrine delivered unto you. As our translation doth not, so I know not how, in so few words, to express that which is emphatically here insinuated by the Holy Ghost. The meaning is, that the doctrine of the gospel begets the form, figure, image, or like- ness of itself, in the hearts of them that believe. So they are cast into the mould of it. As is the one, so is the other. The principle of grace in the heart, and that in the icord, are as children of the same parent, completely resembling and representing one another. Grace is a living word, and the word is figured, limned grace. As is regeneration, so is a regenerate heart : as is the doctrine of faith, so is a believer. And this gives great evidence unto, and assurance of the things believed. First, the truth is in Jesus : then it is ex- pressed in the word. This word, learned and believed, becomes grace in the heart, every way answering unto the Lord Christ his image, from whom this transform- * On Heb. ii 2, 3, 4. p 178. 10 106 OBJECTIONS ANSWERED. ing truth did thus proceed. Nay, this is carried by the apostle yet higher, namely, unto God the father himself, whose image Christ is, and believers his, through the word, 2 Cor. iii. 18. iv. 6. Regeneration doth not, in order of time, precede the soul's interest in the forgive- ness that is with God, or its being made partaker of the pardon of sin. I say no more but that it doth not pre- cede it in order of time; not determining which hath precedency in order of nature. That, I confess, which the method of the gospel leads unto, is, that absolution, acquitment, or the pardon of sin, is the foundation of the communication of all saving grace unto the soul, and so precedeth all grace in the sinner whatever. It is hence evident, that an assurance of being regenerate is no way previously necessary unto the believing of an interest in forgiveness ; so that although a man have not the former, it is, or may be, his duty to endeavor the latter. When convinced persons cried out, what shall we do to be saved? the answer was, believe, and you shall be so. Believe in Christ, and in the remis- sion of sin by his blood, is the first thing that convinc- ed sinners are called unto. They are not directed first to secure their souls that they are born again, and then afterward to believe. But they are first to believe, that the remission of sin is tendered to them in the blood of Christ; and that by him they may be justified from all things, from which they could not be justified by the law. Nor, upon this proposition, is it the duty of men to question whether they have faith, or no, but actually to believe: and faith, in its operation, will evidence itself. See Acts xiii. 38, 39."* Again, he says : "the whole matter of sanctification and holiness is peculiarly joined with, and limited unto, the doctrine, truth, and grace of the gospel : for holi- ness is nothing, but the implanting, writing, and reali- sing the gospel in our souls. Hence it is termed 05**017$ t^j a^s-ftaj(Eph. iv. 24.) The holiness of truth; * On the hundred and thirtieth Psalm, pp. 160, 161, 339, 340. OBJECTIONS ANSWERED. 107 which the truth of the gospel ingenerates, and which consists in a conformity thereunto : and the gospel itself is a%rj$£La rj xat' evaepsiav, (Tit. 1.1.) The truth which is according to godliness ; which declares that godli- ness and holiness which God requireth. The prayer also of our Saviour, for our sanctification, is conformed thereunto. (John xvii. 17.) Sanctify them in (or by) thy truth; thy word is truth: and he sanctified himself for us, to be a sacrifice, that we might be sanctified in the truth. This alone is that truth which makes us free ; (John viii. 12.) that is, from sin and the law, unto righteousness in holiness. It belongs neither to nature, nor the law, so as to proceed from them, or to be effect- ed by them. There neither is, nor ever was in the world, nor ever shall be, the least dram of holiness, but what, flowing from Jesus Christ, is communicated by the spirit, according to the truth and promise of the gospel. There may be something like it, as to its out- ward acts and effects, (at least, some of them ;) some- thing that may wear its livery in the world, that is but the fruit of men's own endeavors, in compliance with their convictions ; but holiness it is not, nor of the same kind or nature with it."* Respecting the word of truth as the instrument of regeneration, it has, to the following purpose, been objected: — "they who consider divine truth as the mean of regeneration must grant, that it is by the Holy Spirit the word is introduced into the mind, in order to its having such an effect — that some operation of the spirit on the understanding takes place, in order so to change it, as to receive the word. And, that this opera- tion precedes the entrance of light into the mind. Con- sequently, that the change by which the mind is pre- pared to receive the light, is not effected by means of the word : and yet, in that very change men are bom of the spirit ."f * Discourse concerning the Holy Spirit, B. IV. Chap. i. § 8. See Mr. T. Scott's Essays on the most important subjects in Religion, p 21. t Mr. S. Hopkin's two discourses, pp. 112, 113. 108 OBJECTIONS ANSWERED. According to this view of the subject, the word of truth, having no influence, is of no use, in the work of regeneration ; the salutary and important change being produced entirely without it. Either, therefore, by those expressions, born again, the objector must intend something very different from what is meant by them in scripture ; or he is not far from contradicting the express determination of inspired writers : as appears by vari- ous passages already adduced. To imagine that a pre- paration of the mind, merely to receive the truth, is a change so great as to answer those emphaiical expres- sions, regeneration, bom again, born of the spirit, born of God, and a new heart ; is, I think, very unwarrant- able. Because, on that supposition, the change denoted by being born of the spirit, takes place merely in the intellect, or thinking faculty ; not at all in the will, or the heart. But, whatever light any person may have in his mind, the scriptures never teach us to consider him as born of the spirit, except his heart be renewed, so as to love God and approve of his ways. Nay, the author himself confirms my assertion, by elsewhere saying ; iC this regeneration of which I am speaking con- sists in a change of the will or heart — I have good grounds to assert, that in regeneration the will, or heart is the immediate subject of the divine operation, and so of the moral change that is effected thereby."* Though I understand all mysteries, and all knowledge, and havenot love, I am nothing. The glorious God, however, is not loved by apostate creatures, unless as revealed in Jesus Christ, and by the gospel. It is too hastily assumed, that the mind is preparedo receive the light of spiritual knowledge, previous to the truth having any influence upon it. For, may not the Holy Spirit, without any antecedent operation, apply divine truth, or the sense and meaning of the word ; so as to enlighten the understanding, impress the con- science, and effect the hearth May not that omnipo- tent agent, without any previous preparation, attend * Page 57, 58. OBJECTIONS ANSWERED. 109 his own word with such energy, as to irradiate the mind, subdue the will, and give a new turn to the whole soul 1 Nay, do not the scriptural passages already produced, naturally lead us to conclude, that this, with regard to regeneration, is a fact? If there be not an aptitude in the word of truth, as an instrument in the hand of God, to produce this great moral change, why is that word compared to light, called a two-edged sword, and represented as giving life? When the apostle aays, 1 had not known sin bat by the law ; and, the law worketh wrath;* does he not intend to inform us, that the divine precepts, and their awful sanction, are means by which the Holy Spirit convinces of sin, and alarms the conscience ? So, when David says, thy word hath quickened me ; and when our Lord prays, sanctify them through thy truth ;f must we not consider them as teaching, that the word of grace is the mean of pro-' ducing comfort, and of promoting holiness °l When Paul speaks of life and immortality being brought to light by (6ta) the gospel ; and of Gentiles being made partakers of the promise in Christ by the gospel ;J does he not intend to represent the doctrine of redemption by Jesus Christ, as the great mean by which that light, and this promise, came to be enjoyed by us 9 Why, then, should we affix a different sense to similar language, respecting the work of regeneration, in the texts before adduced, from the writings of Paul, of James, and of Peter 6 ? Why, when the word of truth, or the gospel of divine grace, is represented as that by which sinners are born again — as the very seed of regeneration — should the words receive a qualified interpretation, so as to mean something, which the author to whom I advert does not consider as regeneration, properly so called 9 To be of the truth; to be of faith; and to be of God;§ are various forms of expression, to exhibit * Rom. vii 7. iv 15. t Psalm cxix 50. John xvii 17, 19. 1 9 Tim. 1 10. Eph. iii 6. § John xviii37. 1 John iii 19. Gal. iii 9. John viii 47. 1 John iii 10. ir3,6. v. 19. 3 John 11. 10+ 110 OBJECTIONS ANSWERED. the same spiritual character in different points of light. Is any one represented as of God? he is to be viewed as born of the spirit. Is he said to he of faith ? we must regard him as believing in Jesus. Is he describ- ed as of the truth? we must consider him as having received the gospel, and as living under its influence. But, according to the objection under our notice, a person may be of God, yet neither be of faith nor or the truth. Besides, for an awakened sinner to be persuaded, that regeneration is prior to faith in Jesus, and that it is effected without the instrumentality of divine truth ; is adapted to give an injurious direction to his prayers and his expectations, respecting that affair. The former: because if he pray agreeably to that idea, it will be for something under the notion of regeneration, in which the knowledge of Christ, and a regard to his atonement, have no concern. Consequently, for some- thing which leaves him at a distance from wisdom, and from happiness. The latter : because neglecting the testimony of God concerning Jesus, he will be ready to look for some secret, and enthusiastical impulse, to produce the important change. Two evils, these, of no small consequence, in whomsoever they are found. Once more: — This author himself, I think, must admit that satan laid the foundation of his kingdom among men, by the use of language replete with infernal false- hood. But, if so, it cannot be absurd to maintain, that the spiritual dominion of Christ, in the hearts of sinners, commences under the salutary operation of divine truth. If the father of lies, by words of deceit, without any previous physical influence on the mental powers, pol- luted the imagination, obscured the understanding, and corrupted the heart of Eve, when in her primitive state, and under a strong bias to obedience ; which, I presume, this writer will acknowledge : why should he deny, that the Holy Spirit, by the word of truth, with- out any preparatory agency on the soul, enlightens the OBJECTIONS ANSWERED- 1 I 1 mind, impresses the conscience, and gives a new turn to the heart of one that is dead in sin °l That our first parents, in their innocent state, were under a powerful predilection for whatever was morally right, must be allowed ; except we deny their being created in a state of complete rectitude : and that no divine agency upon their minds, or their will, was em- ployed to produce a compliance with satan's tempta- tion, must be granted ; unless the Most Holy be impi- ously considered as the author of sin. The propensities of their nature, therefore, in favor of communion with God, and of obedience to him, we may justly conclude, were not less powerful than those in the hearts of their degenerate offspring, are to objects quite the reverse. Consequently, as the first inclination to evil, in the human heart, when perfectly pure was produced, with- out any previous physical influence, by the lie of satan; we are led, by analogy, equally as by the language of scripture, to consider the first holy tendency, in a heart that is totally corrupt, as produced by the truth of God, without any preparatory agency. This argument from analogy is the more observable, as it arises from the only fact of the kind, that ever did, or ever will take place among men. It may be rendered more conclusive, however, by remarking, that though the scriptures teach us to consider depravity as first produced in the holy hearts of our paradisical proge- nitors, merely by the operation of satan's falsehood; yet the same infallible writings lead us to conclude, that evangelical truth is only the mean of renewing depraved hearts, or of turning them to God. Were it demon- strated, therefore, that the vigor of holy tendencies, in the pure nature of our original parents, was much less than that of depravity, in the hearts of their posterity ; we might, nevertheless, adopt a principal of reasoning, repeatedly employed in the writings of Paul, and say : if the language of deceit, from the lying lips of satan, without any previous influence, was capable of corrupting an holy heart, and of pro- 113 OBJECTIONS ANSWERED. ducing actual disobedience ; much more* is divine truth, in the hand of the sacred spirit, able to renew depraved hearts, and to produce a course of obedience. The author to whom I refer, still further objects ; — "there must be knowledge and approbation of the divine character and law, and a sight and sense of the ill desert of sin, before there can be any true knowledge of the Mediator and faith in him. It is certain to a demonstration, that they who are not heartily reconciled to God and his law ; and do not hate sin, or abhor themselves for it, do not know, and are not reconciled to the grace of God through Christ : nor can they attain to the latter, if not first brought to the former ; but will remain eternally enemies to both."t Here we have, if I mistake not, various unguarded assertions, which cor- rupt the gospel, and have a pernicious tendency. There must be knowledge of the divine character, before there can be any true knowledge of the Mediator. But whence is that knowledge of the divine character to be derived °! From the glad tidings of salvation 9 That is contrary to the principle on which this author mani- festly here proceeds. For, according to his theology, the divine character must be known and approved, before the gospel be either known or understood — before we have the least spiritual acquaintance with Jesus, or any dependence on his atoning death, for pardon and peace. This, however, is apparently contrary to the fol- lowing divine declarations. No man knoweth the son, but the father ; neither knoweth any man the father, save the son, and he to whom the son will reveal him. The only begotten son, who is in the bosom of the father, he hath declared him — to give the knowledge of the glory of God, in the face of jesus christ. We all, in an unveiled face, \ beholding as in a glass the glory of the lord, are changed into the same imaged These * Rom. v 9. 10, 15, 17- Heb. ix 13, 14. \ Mr. Hopkin's Two discourses, pp. 24, 25. Note. X avax£xa7.vfifx£vw rtpotftortw. § Matt, xi 27. John i 18. 2 Cor. iv 6. 2 Cor. iii. 18. OBJECTIONS ANSWERED. 113 infallible sayings plainly denote, that the divine charac- ter neither is, nor can be known by us, except as revealed in the person and work of our great Mediator. But, were the position on which I animadvert founded in fact, we should have little occasion for the glad tidings of salvation, and the death of Jesus, in order to learn the true character of God. Whence, then, if not from the doctrine of redemp- tion, is the knowledge under consideration to be de- rived 9 Not, surely, from the works of creation, and of common providence. For then, with the ancient hea- thens, we must seek the Lord, if haply we may feel after him, like men groping in darkness, that we may find him* Or, must sinners, by studying the absolute purity, the extensive demands, and the tremendous curse of Jehovah's law, become acquainted with the divine character 9 This, indeed, seems to be our author's meaning : and it is readily granted, that the true nature of the law being well understood, furnishes, in certain respects, a knowledge of the divine character. For, by that system of moral duty, and its penal sanction, we are informed of the absolute dominion, the flaming purity, and the punishing justice of God. These, how- ever, constitute only a part of his character : and we must either know more of his peerless excellence, and supreme perfection, than the law reveals, or have nei- ther confidence in him, nor peace of conscience — nei- ther hope, nor holiness. The character of God which must be known, in order to our present sanctification and future happiness, reveals much more of his eternal excellence than is displayed in the moral precepts, and in their awful sanc- tion. For they who are not acquainted with this character, except so far as the violated law has taught them ; have no more knowledge of it than Adam had, immediately after his first offence, and before divine mercy was revealed. Our original father, at that un- * Acts X vii 27. 114 OBJECTIONS ANSWERED. happy moment, knew enough of his maker's character to fill him with terror, and to drive him from the divine presence ; but nothing at all that excited esteem or veneration, confidence or love ; nor yet repentance, or genuine sorrow for sin, and self-abasement before his affronted sovereign. For we find that he, and his part- ner in disobedience, were thoroughly disposed, had it been in their power, to have exculpated themselves, by charging the blame upon others. The tooman whom thou gavest to be with me, she gave me of the tree. The serpent beguiled me — were their pleas ; without any confession of guilt, or any petition for pardon. Having no knowledge of the divine character, besides that which suited the law of their creation, and their state of innocence, they could have no hope, till mercy was revealed : and, among sinners, where there is no hope, there is no holiness — no abhorrence of sin, as to its intrinsic evil ; nor any genuine self-abasement before God. " For, a sense of religion, without hope, is a state of phrenzy and distraction ; void of all induce- ments to love and obedience."* It is in virtue of evangelical truth, of gracious promi- ses, and of hope, that the hearts of sinners are sanctified. For thus it is written ; ye have purified your souls in obeying the truth, through the spirit — whereby are given unto us exceeding great and precious promises: that by thrse ye might be partakers of the divine nature — having these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God — we shall be like him, for we shall see him as he is : and every man that hath this hope in him, purifieth himself, even as he is pure.\ Does the most holy bestow any measure of sanctifying influence on depraved creatures 9 it is because there is forgiveness with him, and as the God of peace. For thus the apostle prays ; the very God of peace, or the *Bp. Sherlock's use and intent of prophecy, p. 69. London, 1726. 1 1 Peter i 22. 2 Pet. i iv. 2 Cor. vii. 1. 1 John iii 2, 3. OBJECTIONS ANSWERED. 115 God of peace himself, sanctify you wholly * But, under that amiable character, he does not appear, ex- cept as in Christ, and as reconciling the -world unto himself j We may safely conclude, therefore, that he whose knowledge of the divine character is derived merely from the law, knows little more of the glorious God than may be learned from what is denomina- ted, Natural Religion) and is far from having, either that profound respect for him, of which this author speaks, or any degree of confidence in him. We are assured, however, that confidence in God is connected with a knowledge of his character. For thus it is written ; They that know thy name will put their trust in thee.% In what manner, then, is the character of God repre- sented by the pen of infallibility, so as to exhibit encouragement for sinners to trust in him 9 Thus the Eternal proclaims his most sublime name, and ex- plains its comprehensive import: Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, God, merciful and gracious, long-suffering and abundant in goodness and truth; keeping mercy for thousands, for- giving iniquity, and transgression, and sin, and that will by no means clear the guilty.^ Here the Most High appears, as it were, in person, professedly to pub- lish the import of his own most glorious name ; that name, for the sake of which he pardons offences, and performs his promises ; that name, for the honor of which he dispenses the richest blessings on his chosen people, and inflicts the most awful punishment on his hardened enemies. || Again, the King Eternal says, There is no God else besides me ; a just God and a Saviour ; there is none besides me. Look unto Me, and be ye saved, all the ends of the earths Now, in these * 1 Thess. v 23. t 2 Cor. v 19. * Psalm ix 10. § Exod. xxxiv 6, 7. See Chap, xxxiii 18, 19. II Psalm xxv 11. xxxi 3. lxxix 9. cix 21. cxliii 11. Isa. xlviii. 9, 1L Ezek. xxxvi 21. Numb. xiv. 17, 18. Psalm cxv 1. Ezek. xxxvi 22 23. Joshua vii 9. Ezek. xx 9. TT Isaiah xlv 21. 22. 116 OBJECTIONS ANSWERED. ancient oracle , which expressly declare the divine character, that character appears to be as rich with sovereign grace, as it is bright with eternal holiness ; and as alluring with pardoning mercy, as it is tremen- dous with punishing justice. But where, except in the cross of Christ, are the grace and holiness, the mercy and justice of God, united and realized, according to the venerable import of these characters 9 Or how, except by the doctrine of redemption, shall we behold the cross of Christ, as exhibiting the divine character 9 Such, however, is that name, by which the Great Invi- sible will be known by all his people : under which name, he will be trusted and loved, adored and obeyed. The following declarations also, enter deeply into the divine character, as revealed to the ancient Jewish church. Thou art a God of pardons ; gracious and merciful, slow to anger, and of great kindness. There is forgiveness with thee that thou mayest be feared : and it is with a direct view to the divine character as thus described, that the people of God are heard, in a transport of joy, to exclaim; who is a God like unto thee, that pardoneth iniquity, and passeth by the trans- gression of the remnant of his heritage ? he retaineth not his anger forever, because he delighteth in mercy * Thus is the infinite God characterised in the old testa- ment : nor can we suppose that his essential goodness, and pardoning mercy, are less conspicuous in the new. No: there he is characterised, the father of mercies — the God of all grace — the God of love — the God of hope — and the God of peace.f Nay, the disciple whom Jesus loved, gives the divine character in two single words. To denote the glory of supreme holiness, he says, God is light: and, most emphatically to express the infinitude of divine goodness, he says, once and again, God is love. J In each of these delightful and * Nehem. ix 17. [Margin.] Psalm cxxx 4. Micah vii 18. + 2 Cor. i 3. Rom. xvi 20. Heb. xiii 20. 1 Pet. v 10. 2 Cor. xiii. 11 Rom xv 13. t 1 John i 5. iv 8, 16. OBJECTIONS ANSWERED. 11? comprehensive Flyings, the apostle has a direct regard to those dis< overies which the Eternal has made of him- self in the work of redemption by Jesus Christ. God is light : God is love. These two ideas united, con- stitute a character supremely beautiful, and supreme- ly venerable — a chaiacter, which encourages confi- dence, excites hope, and commands reverence. This character expresses, in the mGst sublime and concise manner, the import of those ancient oracles already produced, from the writings of Moses, and of Isaiah. They that know God, as thus revealed, will put their trust in him. Sinners must approve the divine character — must be heartily reconciled to God and his law ; befcre they can be reconciled to (he grace of God. through Christ. But, if they be so reconciled, previous to believing in Jesus, and to a view of revealed mercy, it should seem as if they had not much occasion for either faith, or grace, or Christ. Because it must be admitted, that persons of such piety are already accepted of God, bear his image, and are in the way to heaven. A small degree of assistance from Christ, and from grace, may be necessary, perhaps, to expedite their progress in the heavenly road ; on which, without regarding sovereign mercy and atoning blood, they have so happily entered ; and to render them a little more comfortable under the afflictions with which they meet. But, certainly, as they already approve the divine character, and have made such advances in sanctifieation ; they cannot believe in Christ as justifying the ungodly, nor consider themselves as entirely unworthy. Because, on a com- parison with unregenerate persons, who have always constituted a vast majority of mankind, their moral worth is very great. For they who approve the divine character, and are heartily reconciled to God and his law, must be viewed by all the world, as the cordial friends, and the willing servants of God. On the prin- ciples of this author, therefore, we may safely assert, that their hearts are holy, their character honorable, 11 1 1 8 OBJECTIONS ANSWERED. and their state secure, without any dependence on sovereign grace, and without believing in the great Mediator : so that they are actually in the way to heaven, without regarding either grace, or Christ. Eternal election does not more firmly ascertain the future holi- ness of its objects, than being " heartily reconciled to God in his law," secures the everlasting felicity of all those to whom that character belongs. Because, being so reconciled, they are in possession of that holiness, without which, no one shall see the Lord: and, conse- quently, in a state of preparation for the heavenly world. There is not, there cannot be any more danger of God abandoning those to everlasting perdition, who are become his cordial friends ; than there is of his reversing the decree of election. Are multitudes of our species under a divine curse *? it is as rebels against God, as habitually disapproving of his character, and as disaffected to his law. Are numbers consigned over to final ruin ? it is as enemies to God, as hating his character, and as averse to his government. For, as a certain writer says, " nothing that loves God can perish." Nor, on our author's principles, is it only in a future state, that the characters under consideration are sure of blessedness. For, previous to any reliance, either on divine grace, or on Jesus Christ; and even before they are permitted to rely on the one or the other ; they must have a considerable degree of true happiness. Because it seems impossible for any reasonable creature to be really miserable, wherever he exist, while he " approves the divine character, and is heartily recon- ciled to God and his law." For such an one voluntarily sanctifies the name, the perfection, the government of God.* He sincerely unites with saints on earth, and with angels in heaven, in loving and adoring the supreme. As a sincere approbation of the character and govern- ment of God, is, in every stage of our existence, essen- tial to human happiness ; and as, wherever, in the wide creation, such an holy approbation is more or less ♦LeT. x3. Iiauviii. 13. xxix. 23. 1 Pet iu 15. OBJECTIONS ANSWERED. 119 wanting, there is a proportional degree of guilt and misery ; so happiness is, by divine constitution, attach- ed to that approbation, and must attend the person who " is heartily reconciled to God and his law." Nor is this the language of mere theory : for every believer knows by experience, that, whatever his afflictions and trials may be, he always feels himself happy, when conscious of his being u heartily reconciled to God and his law." While that is the case, he imitates our per- fect pattern ; and his language is, not my will, but thine be done. But the supposition of any one so approving the divine character, being so reconciled to the govern- ment of God, and sanctifying the Lord God in his heart, before he believes the gracious gospel, or depends on Jesus Christ, is an opinion absolutely unfounded. The reason of an holy disposition, or a virtuous turn of heart, being requisite, previous to faith in Jesus Christ, is thus expressed. u The necessity of the sin- ner's exercising virtue antecedent to his justification, and in order to it, is not because he needs any worthi- ness of his own, or can have any ; but because by this alone can his heart be so united to the Mediator, as to be the proper ground of his being looked upon and treat- ed as so far one with him, as that his merit and righte- ousness may be properly imputed to him, or reckoned in his favor, so as to avail for his pardon and justifica- tion."* That the principle which I oppose has a natural ten- dency to feed self-righteous hope, in the heart of a formalist, and to harrass the awakened sinner with des- ponding fear, has been already observed. This perni- cious tendency principally arises, from its corrupting the doctrine of justification before God. For, under the influence of this anti-evangelical sentiment, our author very plainly maintains, that something besides the righteousness of Christ, as revealed in the gospel, and freely imputed to him that believes, is absolutely * Mr. S. Hopkins' Two Discourses, pp. 32, 33. Note. 120 OBJECTIONS ANSWERED. necessary to justification. That something, he tells us, is virtue, and the exercise of it — to an eminent degree; as we have seen under the last objection. This virtue he expressly pronounces necessary, antecedent, and in order to justification. But if so, the most high does not, as Paul represents him, justify the ungodly.* No : it is the sinner as become truly virtuous, or as possess- ed of moral worth. In strong contradiction to himself, however, this writer says ; not that the sinner " needs any worthiness of his own, or can have any." But, is nothing to be called worthiness, which does not enable a man to claim acceptance with God, as a legal debt ? Oris he ashamed of the term worthiness, while he re- tains the thing ? For what is the exercise of virtue? what is an approbation of the divine character °? what is an hearty reconciliation to God and his law, but moral worthiness / \\ hatever our author may think or say of these things, the generality of others, 1 doubt not, will consider them as exceedingly amiable, as morally ex- cellent, as worthy the greatest saint, and as highly ap- proved by the Most Holy. While this author utterly renounces the doctrine of Roman Catholics, respecting the merit of condignity ;f he seems to approve their notion of merit, with regard to congruity. That no- tion, however, was held in detestation by our old Pro- testant writers, both Lutherans and Calvinists, as inimi- cal to the doctrine of scripture; and is deservedly exploded by the thirteenth article of the Church of England. It is only by the exercise of this virtue, that the heart of a sinner can be so united to Christ, as to be the ground of his righteousness being imputed, for pardon and jus- tification. The only ground, then, on which our Lord's obedience can be imputed to sinners, is, — not their having been chosen in him, bef )re the foundation of the world ; not his relation to them, under the charac- ter of a substitute ; nor the vicarious nature of his per- * Rome iv 5. t Two Dkourses, pp. £0, 31. Note. OBJECTIONS ANSWERED. 121 feet work ; but, their own virtue, their excellent moral qualities, or the goodness of their own hearts in cleav- ing to Jesus Christ ! Yes, they having the virtue to esteem Christ, God has the benignity to love them. But, as their virtue is not quite complete, he, to mani- fest his delight in virtue, and to supply its imperfec- tions, grants them the benefit of our Lord's imputed righteousness. Thus our own obedience becomes a pedestal, on which the righteousness of Christ may stand exalted ; and whence, having such an excellent basis, it appears to great advantage ! For, according to this dogma, it is by the co-operation of human worthiness, and of divine grace, that sinners obtain both pardon and justification. Never, to the best of my recollection, did I meet with a more palpable corruption of that capital article, justification before God, by any writer who did not ex- plode the doctrine of imputed righteousness, than that in the words to which I refer ! The doctrine of our author, in this respect, is indeed too nearly akin to that of the Schoolmen, and of the Council of Trent. For thus Dr. Owen, relative to the Popish doctrine of ac- ceptance with God. "This [first] justification, they say, is by faith ; the obedience and satisfaction of Christ being the only meritorious cause thereof. Only they dispute many things about preparations for it, and dis- positions unto it. Under those terms the Council of Trent included the doctrine of the Schoolmen about meritum de congruo"* Thus, also, Mr. James Hervey, when addressing Mr. J. Wesley : a What can be meant by, Christ shall profit you nothing, if ye be circumcised ? If ye make circumcision, or any thing whatever, besides the righteousness of Christ, necessary to your accep- tance with God, ye shall receive no advantage from all that the Redeemer has done and suffered. This is to halt between works and grace, between Christ and * Doctrine of Justification, Chap, Y Vide Chemnitium, Exam. Concil, Trident, p. 156. 11 + 122 OBJECTIONS ANSWERED. self: and such divided regards, he will interpret as an affront, rather than an acceptable homage. Indeed, this is, in Christians, the grand apostacy. By this they deny the sufficiency of their Saviour's most consummate righteousness — and must expect no salvation, but by doing the whole law. if any one say, that man is jus- tified only by the imputation of ( hrisVs righteousness, or only by the remission of sins, without the co-ope- ration of inherent grace and holy love, let him be accursed. Thus dogmatizes, and thus anathematizes, that Mother of falsehoods, [the Church of Rome, in the Council of Trent J Choose now your side. For my part, I renounce and abjure the proud and iniquitious decree. If you persist in your present opinion, there will be an apparent harmony between yourself and Rome, but an essential difference between yourself and Aspasio."* The necessity of the sinner's exercising virtue, ante- cedent to his justification, and in order to it ; and so on. How contrary this to the language of inspiration, relative to a sinner's acceptance with God! of which the following passages are a specimen. " The Pharisee stood and prayed thus wilh himself: God, I thank thee, that J am not as other men are — the Publican, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you this man went down to his house justified rather than the other. For every one that exalteth himself," by pleading his own virtuous exercises, " shall be abased ; and he who humbleth himself," by sincerely confessing that he is absolutely unworthy, and by casting himself at the feet of sove- reign mercy, "shall be exalted — I am not ashamed of the gospel of Christ ; — for therein is the righteousness sf God revealed," not from one exercise of virtue to another, but 4i from faith to faith. The righteousness of God without the law," which requires the exercise ♦ Eleven letters to Mr. J. Wesley, p 62, 256, OBJECTIONS ANSWERED. 123 of virtue, is manifested — even the righteousness of God ; which is," not by virtue, but " by faith of Jesus Christ, unto all, and upon all them that believe — being justi- fied, " not as exercising virtue, but " freely by his grace — that he might be just, and the justifier," not of him that is virtuous, but " of him that bclieveth in Jesus," all sinful as he is. " Where is boasting then 9 It is excluded, By what law !■ of works, or virtue 9 Nay, but by the law," or doctrine " of faith. Therefore we conclude, that a man is justified without the deeds of the law," or the exercise of virtue. "If Abraham was justified by works," or through the co-operation of his own virtuous exercises, " he hath whereof to jjlory ; but not before God. For what saith the scripture'? Abraham believed God, and it was counted to him for righteous- ness. Now to him that worketh," in the exercise of moral virtue, is the reward not reckoned of grace, but of debt. But to him that worketh not," nor is distinguish- ed by virtuous exercises; " but believetii on him that justifieth the ungodly," and therefore entirely destitute of all true virtue ; " his faith is counted for righteous- ness. Even as David clescribeth the blessedness of the man, unto whom God imputeth righteousness without works," or virtuous exercises of the heart and life : " saying, blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin — if they which are of the law," or of moral virtue, " be heirs, faith is made void, and the promise of none effect — therefore it is," not of moral virtue, but " of faith, that it might be by grace," independent of our own virtue ; to the end the promise might be sure to all the seed — as many as are of the works of the law," or of moral virtue, " are under the curse — what things were gain to me, those I count- ed loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord : for whom I have suffered the loss of all things, and do count them but dung, that I 124 OBJECTIONS ANSWERED. may win Christ, and be found in him, not having mine own righteousness," or moral virtue, which is of the law; but that which is through the faith of Christ, even the righteousness which is of God by faith. The Gentiles which followed not^after righteousness ;" were not con- cerned about moral virtue ; have received* righteousness, even the righteousness which is by faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore 9 Be- cause they sought it not by faith, but as it were by the works of the law ;" or in the exercise of moral virtue, and by obedience to ceremonial institutes.! A little to illustrate the last of these passages, it may be observed; that though our translators have used the word attained, in each member of the contrast here formed ; the original terms employed by the apostle are different, and must in this connection have different meanings. The Jews followed after the law of righte- ousness ; they earnestly sought acceptance with God by their own obedience. But, notwithstanding all their exertions, they did not attain {ovx s$$ase) to the law of righteousness ; or to righteousness and justification by the law. Whereas the Gentiles, being enveloped in ignorance, and sunk in sensuality, followed not after righteousness ; had little or no concern about accept- ance with God, and righteousness for that purpose. But, though thus inattentive to their immortal interests, they have received, (xateiafis) as a free gift, J that righte- ousness which the gospel reveals,§ even the righteous- ness which is by faith. To attain righteousness, de- notes desire, design, exertion for that end. These, Paul informs us, the Gentiles had not : and therefore he uses a word answering to the term received. The Jews de- sired righteousness, aimed at righteousness, pursued righteousness, and succeeded not : the apostle, there- * K*e of means, for to help on their deliverance out of the condition wherein they are, is to tender poison unto them. Spiritual peace and sloth, will never dwell together in the same soul and conscience.* Men living under the profession of religion, and not experiencing the power, virtue, and efficacy of it in their hearts; arc, whatever they profess, very near to Atheism ; or, at least, exposed to great temptations thereunto. If they profess they know God. but in works deny him, they are abominable, and disobedient, and, unto every good tcork, reprobate. Let such men lay aside tradi- tion and custom ; let them give up themselves to a free and rational consideration of things; and they will quickly find that all their profession is but a miserable self-deceiving ; and that, indeed, they believe not one word of the religion which they profess. For, of what their religion affirms to be in themselves, they find not any thing true, or real. He that professeth the gospel, avows that the death of Christ doth crucify sin; that faith purifieth the heart ; that the Holy Ghost quicken^, and enables the soul, unto duty ; that God is good and gracious unto all that come unto him ; that there is precious communion to be obtained with him, by Christ ; that there is great joy in believing. These things are plainly, openly, frequently insisted on in the gospel. Hence the apostle presseth men unto obedience, on the account of them ; and, as it were, leaves them at liber- ♦ Ut Supra, 362, 363, 30G, 307. OP THE DOCTRINE, 159 ty from it, if they were not so. Philip, ii 1, 2. Now, if men live long in the profession of these things, say- ing that they are so, but indeed find nothing of truth, reality, or power in them; have no experience of the effects of them, in their own hearts or souls ; what stable ground have they of believing any thing else in the gospel whereof they cannot have an experience 6 } A man professeth that the death of Christ will mortify sin, and subdue corruption. Why doth he believe it'? be- cause it is so affirmed in the gospel. How, then, doth he find it to be so? Hath it this effect upon his soul, in his own heart 9 Not at all : he finds no such thing in him. How, then, can this man believe that Jesus Christ is the Son of God, because it is affirmed in the gospel 5 seeing that he finds no real truth of that which it affirms to be in "himself 9 So our Saviour argues, John iii. 12. Of all dangers, therefore, in profession, let professors take heed of this ; namely, of a customary, traditional, or doctrinal owning such truths, as ought to have their effects and accomplishment in themselves, whilst they have no experience of the reality and effi- cacy of them. This is plainly to have a form of godli- ness, and to deny the power thereof : and of this sort of men do we see many turning Atheists, scoffers, and open apostates. They find, in themselves, that their profession was a lie ; and that, in truth, they had none of those things which they talked of. And to what end should they continue longer in the avowing of that which is not? Besides, finding these things which 7 o o they have professed to be in them, not to be so ; they think, that what they have believed of things that are without them, are of no other nature, and so reject them altogether."* " Men live in sin, and therefore they do not believe forgiveness of sin. Faith in general purifies the heart. Our souls are purified in obeying the truth; and the life is made fruitful by it. Faith worketh by works, * Ut Supra, pp. 157 — 159. 160 PRACTICAL TENDENCIES and makes itself perfect by them : and the doctrine con- cerning forgiveness, hath a special influence into all holiness.* No man can, then, believe forgiveness of sin, without a detestation and relinquishment of it — all that own the gospel must acknowledge this principle ; the real belief of the pardon of sin, is prevalent with men not to live longer in sin. But now, what are the greatest number of those who pretend to receive this truth 9 Are their hearts purified by it 9 Are their consciences purged l ? are their lives changed °l Do they deny all ungodliness and worldly lusts °l Doth forgiveness teach them so to do 9 Have they found it effectual to these purposes 9 Whence is it, then, that there is such a bleating, and bellowing, f to the con- trary amongst them °J Some of you are drunkards, some of you swearers, some of you unclean persons, some of you liars, some of you worldly, some of you ha- ters of all the ways of Christ, and all his concernments upon the earth : proud, covetous, boasters, self-seekers, envious, wrathful, backbiters, malicious praters, slan- derers, and the like. And shall we think, that such as these believe the forgiveness of sin 9 God forbid! Again; some of you are dark, ignorant, blind, utterly unacquainted with the mystery of the gospel ; nor do at all make it your business to inquire into it. Either you hear it not at all ; or, negligently, slothfully, cus- tomarily, to no purpose. Let not such persons deceive their own souls. To live in sin, and yet to believe the forgiveness of sin, is utterly impossible. Christ will not be a minister of sin, nor give his gospel to be a doctrine of licentiousness, for your sakes. Nor shall you be forgiven, that you may be delivered to do more abominations. J God forbid ! If any shall say, that they thank God, they are no such publicans as those mentioned : they are no drunk- ards, no swearers, no unclean persons, nor the like; so * Acts xv 19. 1 Pet. i 22. James ii 22 Titus ii 11, 12. t 1 Sam. xv. 14. t Jer. vii 10. OF THE DOCTF.INE. 161 that they are not concerned in this consideration : their lives and their duties give another account of them:" then, yet consider further, that the Pharisees were all that you say of yourselves ; and yet the greatest des- pisers of forgiveness that ever were in the world ; and that because they hated the light, on this account, that their deeds were evil And for your duties, you mention, what, I pray, is the root and spring of them % Are they influenced from this faith of forgiveness, you boast of, or no % May it not be feared, that it is utterly other- wise 1 You do not perform them because you love the gospel, but because you fear the law. If the truth were known, I doubt it would appear, that you get nothing by your believing of pardon, but an encouragement un- to sin. Your goodness, such as it is, springs from ano- ther root. It may be, also, that you ward yourselves by it against the strokes of conscience, or the guilt of particular sins. This is as bad as the other. It is as good to be encouraged unto sin, to commit it ; as be encouraged under sin, so as to be kept from humiliation for it. None under heaven are more remote from the belief of grace and pardon, than such persons are."* "Consider, [ye unconverted and thoughtless crea- tures !] that you are sinners, great sinners, cursed sin- ners. Some of yoiij it may be, worse than innumera- ble of your fellow sinners were, who are now in hell. God might long since have cast you off everlastingly, from all expectation of mercy, and have caused all your hopes to perish ; or, he might have left you alive and yet have refused to deal with you any more. He could have caused your sun to go down at noon-day, and have given you darkness instead of vision. He could respite your lives for a season, and yet swear in his wrath, that you should never enter into his rest. It is now otherwise ; how long it may be so, nor you, nor I, know any thing at all. God only knows what will be your time, what your continuance. We are to speak * Ubi supra, pp. 237, 238. 162 PRACTICAL TENDENCIES &C. whilst it is called to-day ; and this is that, for the pre- sent, which I have to otter unto you ; God declares that there is forgiveness with him ; that your condition is not desperate, nor helpless. Some of you, it may be, are old in sins, and unacquainted with God ; some of you, it may be, have been great sinners, scandalous sin- ners ; and some of you, it may be, have reason to ap- prehend yourselves near the grave, and so also to hell; some of you, it may be, have your conciences disquiet- ed and galled; and it may be, some of you are under some outward troubles and perplexities, that cause you a little to look about you ; and some of you, it may be, are in the madness of your natural strength and lusts: your breasts are full of milk, and your bones of mar- row, and your hearts of sin, pride, and contempt of the ways of God. All is one; this word is unto you all; and I shall only mind you, that it is a fearful thing to fall into the hands of the living God. You hear the voice, or read the words of a poor worm ; but the mes- sage is the message, and the word is the word, of Him who shaketh heaven and earth. Consider, then, well what you have to do : and what answer you will return unto him who will not be mocked."* " If you are, then, resolved to continue in your pre- sent condition, I have no more to say unto you. / am pure from your blood, in that I have declared unto you the counsel of God in this thing; and so I must leave you to a naked trial between the great God and your souls at the last day. Poor creatures ! I even tremble to think, how he willtear youin pieces, when there shall be none to deliver I Methinks, I see your poor, destitute, forlorn souls ; forsaken of lusts, sins, world, friends, an- gels, men ; trembling before the throne of God full of horror, and fearful expectation of the dreadful sen- tence. Oh ! that 1 could mourn over you whilst you are joined to all the living ; whilst there is yet hope : Oh, that in this your day, you knew the things of your peace !"f * Ubi supra, p. 244, 248, 249. t Ibid. SHADRACH TAYLOR, No. 38 1 North Second Street, Philadelphia, HAS CONSTANTLY FOR SALE, A GENERAL ASSORTMENT OF AMONG WHICH ARE Family Bibles, School and Pocket Bibles, Testaments, Cruden's Concordance, Brown's do. Brown's Dictionary of the Bible, Buck's Dictionary, Blair's Sermons, Newton's Works, Bunyan's do. Pilgrim's Progress, Zion's Traveller, Fox's Book of Martyrs, Josephus, Henry on Prayer, Baptist Confession of Faith Do. Register, Do. Tracts, Do. Catechism, Holy War, Watts and Rippon, Watt's Psalms & Hymns, Methodist Hymn Book, A variety of School Book Bible Dictionary, Jack Halyard, Happy Family, Original Poems, Baxter's Call, Natural Philosophy, Wesley's do. Life of Mrs. Judson, Life of Mrs Graham, Watson's Annals, Snowden's America, Rollin's Ancient History, Ainsworth's Dictionary, Walker's do. Life of Washington, Life of Jackson, Life of Girard, Dyer's Music, Dickerson's do. Wyeth's do. Smith & Little do. Christian Lyre, Goldsmith's'N. History. s, Toy Books, &c. &c. •/- V - 1 . *fe o x r J- Deacidified using the Bookkeeper process. Neutralizing agent: Magnesium Oxide Treatment Date: Nov. 2005 PreservationTechnotogies A WORLD LEADER IN PAPER PRESERVATION 1 1 1 Thomson Park Dnve rronhanu TniA/nchm PA 16066 -Tj. V° > •/>„ °v ; -> x x ^. ~C /- 7 o ' ** c