iMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I 1.25 |50 '""== Iff I'O 1.4 llM 1.6 Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 873-4503 V iV # A \ ^9) .V .^<*- \ ^y.^"" i<^ <> ^ ^rk8.' t tell his are reput- , *'Ortho- rovertists, s origir.al , but, such it means a if another " PREFACE. vii thing, quite contrary." Ir^ these Essays, let it stand for what Paul calls the belief of the truth— not the belief of the truth as it is in this creed, or in that, or in any other, but as it is in Jesus.— He presents them to the reader's serious attention, submissiveiy and impartially to be tried by the heavenly oracles, in their most simple and obvious meaning, compar- ing spiritual things with spiritual; assuring him, that he wishes them to have no other influence than what they may have borrowed from thence. His grand design is to recommend the disallowed gospel as the one thing needjul; as that aione which can give peace at the last, and land a sinner safe and happy on the heavenly shore. The glorious gospel^ in its primi- tive simplicity, freeness, and glory, stands opposed, on the one hand, to self-righteousness and sei.'-de- pendence in all its forms; and, on the other, to car- nal confidence, worldly mindedhess, and self- indul- gence: for while it makes anople provision for the most wretched circumstances a sinner can be in, by laying a sufficient foundation for his hope in the Redeemer's finished work; it exhibits the most pow- erful incentives to true godliness, and makes the keeping of Christ's commands essential to the Christian character. On this account it is expected that the self-righteous and the licentious (however ambigi^ously they hold those tenets which lead them to seit-confidence and self-indulgence), will be much disgusted with what they find in the following pages: and the writer frankly acknowledges that he has not designed, m a single line, to please either of them; but on the contrary has endeavoured to set forth hM» sentiments in such a light, as to stand indirect op- position to their notions of Christianitv, The doc- trines opposed are mostly stated in the very word* I ^••' PREFACE. of some who have written in favour of thorn, but without mentioning the names of the authors; the reason of which is, that persons or particular parties are not attacked, but errors, let them be found with what persons or parties they may. The same me- thod has been occasionally observed, in regard to those who have maintained the doctrines herein stated; and when the reader is referred to an author's name, it is not with the least design, either to rest the sentiment upon his credit, or screen tha writer from censure, under covert of another's reputation: for though he highly esteems their writings, who have been valiant for the truth, yet if ten thousand writers, in the highest reputation for orthodoxy, could be produced in confirmation of what is here said.unless they were prefaced with, Thus saith the Lord, they will only stand as so many insignificant cyphers in the esteem of those who have < an ear to hear what the Spirit saith unto the churches.' On the other hand, if the reasoning of these Essays be found to accord with the word of truth, it will be a very small circumstance with discerning Christians, though the wise, the learned, or the seemingly reli- gious. should unite to reprobate the book, and load Its author with reproach; for what are the highest sounding names among men, to the name andauiho- rily of Christ? and what should Christians fear though their faith and practice provoke the con- tempt of nations.' would any strange thing happen to them if it should be so.? Nay verily! for so perse- cuted they the prophets and apostles, which have gone before them. The writer has nothing to say in favour of the manner in which the work is executed. He makes no pretention to accuracy o! language, or refine* PREFACE. II ment of style; but ia conscious of many deficiencies in each of these respects. All he aims at is to con- vey his meaning, in the most simple and intelligible manner he can. If he has made knowu what he intended, by what he has declared, the summit of his attempt, as to manner, is obtained.— If it should please the great Prophet of the church, who nlone can teach lo profit, to make use of these hints to convince any of the error of their way, or to con- firm the souls of the disciples, the author's labours will be richly rewarded: But if, after comparing what is written with the Bible, that infallible stand- ard of truth, any should be disposed to condemn it as heretical, he has no higher court to appeal to. He is persuaded, in his own mind, that the remarks are grounded upon the evidence of Moses and the Prophets, Christ and his Apostles; but is very will- ing to allow, what indeed, ©very man has an equal right to, the right of private judgment; and can say no more than, ' I speak as to wise mea, judge ye what I say, and let every man be fully perisaaded in his own mind.' ♦ 1 Pi -♦. ^I^f^ ^m •T - Sec intr Sec Intr Sec '* . Aa AR Extj ■^ CONTENTS. ESSAY I. ON DIVINE GRACE. Sect. 1. Of the Nature of Grace in general, . . . . f 2. The Purpose of Grace, 6 9. The Manifestation of Grace 14 4. The Word of Grace, or OrLce in its Publication, 27 5. The Nature and manner of the Operation of tho Spirit ofOrace, 48 6. On the Principle of Grace in the Heart . . 70 ESSAY II. ON THE FAITH OF THE GOSPEL. Introduction, 99 Sect 1. A general View of the various Notions and Definitions of Faith, 199 2. On the Faith o<'the Operation of God, . . 117 3. Some Questions and Objections which may arise from the foregoing View of Faith considered 133 ESSAY III. ON CHRISTIAN EXPERIENCE. Introduction 150 Sect. 1. Wherein some kmds of delusive Experiences, and the use mads of them are laid open and exposed, 157 2. Wherein the Nature of true Experience is con- sidered 180 3. Wherein some Questions are stated and con- sidered relative to the sentiment contained in this Essay, 214 An Essay, on the Calls and Invitations of the Gospel, 229 A Reply to some Animadversions on the Essay, . 285 Extract from a Letter of the Rov. Mr Romaine's, . 803 ESSAY I. (W DIVLYE GR.^CE. SECTION I. OF THE NATURE OF GRACE IN GENERAL. The doctrine maintained by the apostles of Christ, is distinguished from every scheme framed by the wisdom of men, in that it is a system of pure grace. They asserted, that man must stand before his Maker either upon the footing ©f the law of works; or the gospel of grace. Upon the former ground they fully demonstrate, that no flesh living can be accepted, because the whole world is become guilty before God, and so justly condemned by his law; theiefore they assert, that if any of the fallen race ot Adam are saved, it must be by sovereign grace alone. In the apostles' days, however, many as- seited with them that salvation was of grace, who >et meant something thereby, very different from the obvious, sense oftbeir words; and it is hardly to be questioned, that the greatest part of those who call themselves Christians, in our day, will affirm in I § THE NATURE OF GRACE. like manner, that we are Haved hy grace; while yet, when they come to explain themselves upon the point, few will be found to understand the term, in the sense in which it is plain the apostles used it. The inspired witnesses, aware of the errors which many ran into in their own day, about grace, and also of the more general opposition that would be made against it after their decease; declarnd them- selves upon the subject, with the greatest precision. Thus when Peter had wrjtlen upon the truth of the gospel he tells those who had received his doctrine? ' this is the true grace of God vvherein ye stand,' 1 Peter v. 12. It was Paul's peculiar consolation that the Colossians knew the grace of God in truth- Col, i. 6. that is, as opposed to every falsehood, or counterfeit cf it: they had been taught ' the truth as it is in Jesus,' f4nd so had received the grace of God in incorruption. And it was his grief to find, that the Galatians had fallen from grace; Gal. v. 4. that is, if we attend to what he says in the beginning of that epistle, they had received a perverted gospel, which led them to entertain wrong notions of the true grace of God. In his epistle to the Hebrews, he exhorts professing believers to ' look diligently lest any man fail of the grace ofGod/&c. Heb. xii. 15. Now as every one chooses to affix his own notion to the words of scri.luKQ which he has occasion to use; and seeing that an error about grace is, of all 1 THE MATURE OF ORACE. J Others, the most dangerous, yea the very source of all other errors, under a profession of religion, and must therefore prove fatal, if not perceived and cor- rected; it is needful that we should search diligently into the true nature of that grace wliich is revealed and by which alone we can be saved. Grace, in the scriptures of truth, stands in direct opposition to works of every kind and e\e.ry degree; so that it is utterly impossible there should be any, even the least mixture of the one with the other- for such is the purity of grace, and so opposite is its nature to human works, that a coalition would de- stroy its very being; grace would be no more grace. This appears plain from Paul's writings, Rom. xi. 6. ' And if of grace, then it is no more of works; other- xvise grace is no more grace; but if it be of works, then it is no more of grace, otherwise work is no more work.' If this passage does not state the most glaring opposition between works and grace, it is past a pessibility to make a contrast. They, there- fore, who attempt to join them, to the same end and for the same purpose, even though it might be under the most plausible pretence o^ecuring the interests of holiness, are under a fatal mistake in the most essential points of the gospel, and as far from stand- ing in the true grace of God as the east is from being joined with the west. ' For to him that worketh is the reward not reckoned of grace, but of debt,' Rom. iv. 4. 1 n 1 '■;1J If f ■ip* 4 THE NATURE OF GRACE. And here let it be carefully observed, that the grace of God stands in opposition, not only to those legal works, by which the Jews went about to es- tablish their own righteousness, but to all works whatever, wrought by the creature. Whether they be works of the law, or works of the gospel; exer- r.ses of the heart, or actions of the life; done while He are in a state of nature, or after we are born ot God;thev are all, and every of them equalyteA aside, as being either the cause, condition, qualitica- lion, or medium, either in the purpose,manifestat.on, or Ustowmentofgrace,in any of .ts aboundmg blessings*; in order that every shadow of glory mg should befor ever cut ofFfromthe creature arjd God in Cbnst receive the unrivalled Iwnou. of salvaUon in all its parts. Divine grace, therefore is.the freefavour the un .l.gerved compassion of Jehovah, through Christ Jesu«. to the absolutely wretched and includes tne bestowment of all spiritual and eternal blessings.- The properties of divine grace are, sovereign, rich, and free; that is, sovereign, as it bestows its favours where and on whomsoever it pleases;-nch, as being ecceeding abundant in all manner of supphes, es- lended to the utmost necessities of the poor and TTT^ust be noticed that the author is here treating oJ" thenaireof divine grace, and therefore d.sungu.she .t cvea?ro.n '18 effects upon men's heart^ and lives, wh.ch ,n scripture are sometimes called grace.-Ed. .4^ 1 1' r i i THE NATURE OF «RAC2. 6 wretched;— and tree, because not conferred upon the account of any inviting qualifications, nor rewarding him that wiHeth or runneth, but, in all its bestow- mentB, wearing the pleasing appearance of reigning mercy. In short, grace confers the greatest bbss- itigs and highest favours upon the most undeserving annongst t)ie sons of men, according to the good plea- sure of the divine goodness. — The scriptures always preserve these ideas, whenever the term grace is mentioned. — Thus the gospel is called the grace of God, because it reveals the grace and truth that rame Dy Jesus Christ, and opens up the eternal pur- poses of sovereign grace and abounding mercy in him. If the n'^.vi^ creature beat any time designed by this term, i. still preserves the same endearing signification. For * God, who command'ed the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. '~ 2 Cor. iv. G. Titus iii, 4, 6. ' Who hath saved, us, and called us v^ith an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.' — 2 Tim. i. 9. If acts of liberality or a goojl conver- sation, 2 Cor. viii. 7. be called grace, it directly leads our thoughts from the effect to the cause, 2 Cor. ix. I shall close this section with the words one had occasion to use when giving cautions against th^; :^!i| F C THE rURfOSE Of GRACE. courterfeit grace. * The doctrine of free grace be- ing so illustrious in the scriptures as not to he spoken against, they (the Arminians) will talk as high of it in gener&il terms as any ether, and tell us what great pretensions their doctrine hath to magnify grace, and that they design nothing more thuu the honour of that; when, indeed, it is not grace, but a contrary thing set up with that name: for, follow the stream either upward or downward, and zs it arises from,'EO it all runs into, advancement of self.' I toAom— SECTION II. THE PURPOSB OF GRACE. Nothing is more capable of demonstration, if wo take it for granted that the scriptures are the word ofGod, tlian that the self-moved good pleasure of Jehovah's eternal purpose, is the grand original source of all spiritual afid eternal blessings: accord- ing as it is written, ' Who hath saved us, and called us — according to his own purpose and grace which was given us in Christ Jesus before ihe world began.' — The choice of the Mediator's person, in whom men should be blessed, and his fore-ordination to be the beginning of the new creation, was the effect of raere good pleasure and sovereign favoiir. 'IwilJ give ' »iW>**'" TIHS PURPOSE or GRACE. t*^ Ihee for a covenant to the people,' is the language of pure grace. In the eternal purpose, Christ stands the first and chief elect. Hence the Father calls him < Mine elect in whom my soul delighteth.' He is the first-born among many brethren in the household of feith,ihe family of heaven ;the centre of Jehovah's delights rmongst the sons of men. In him God is well pleased; anjd out ofhinj, he is nothing but dis- pleasure against sinners. Hence ' the remnant ac- cording to the ejection of grace u?e c,ho8en in him i' and unless this had been the case, there could have been no salvation.— That Jehovah's good pleasure was the only c^use of a people being chosen in Christ before the foundation pfthe «vorld, and of grace being treasured up in him, by the divine decree, for the sal- vation and glorification of numberless sinners, is a fact which shines with the clearest lustre, an4 is demonstrated and confirmed in the oracles of uner- ring truth. Hence we read of,' a remnant accord- ing to the election ofgcace— of predestination to the adoption of children, according to the good plea- sure of his will, which he bad purposed in himself, &R. And it is equally plain from the same authority, that his original design in the apointment of Christ, &c. was his own glory, — the manifestation of his sovereignty, wisdom, justice, holiness, mercy, faith- fulness, power, and truth. But though ihis gx)od pleasure of the divine good- ness is so grand in its own nature, so full of divine 8 THE PURPOSE OF GRACE. sovtreignty, so consistent with all the divine perfec- tions, 80 infinitely worthy of hinr)ae!f to make known, that he is represented as del'^Ming in the same be- fore he gave birth to time, or existence to creatures; yet it is most disgustful to, and mortally hated by, the sons of pride, who think no reproaches too odi- ous to cast upon it! But ivhy is it so ? Why should man reply against God ? Why does the creature proceed 80 impiously, as to call the God that made him to his bar, and censure and condemn his con- duct, who has a sovereign right to do according to his own pleasure in heaven and earth, without being subject to any one's inquiry into the reason of his procedure ? The true cause of this ungodly opposition is, that vain man would fain have some ground of glorying in himself before God; whereas the language of the Bible is, * the loftiness of man shall be bewed down and the haughtiness of man shall be made low : and' the Lord alone shall be exalted.' It not only forbids creatures glorying in the divine presence, but strips them of all their fancied importance, and leaves *hem destitute of the least pretence to, or ground of boasting. Hence the very sinews of human pride are cut; and every one that is saved enters the kingdom of heaven upon the same footing as a little child. But however this sublime truth is hated, tra- duced, and rejected by those who fancy themselves rich, and so stand in need of nothing; it will ever THE PURPOSE OP GRACE. 9 prove salutary to those who view themselves as poor and miserable; because towards such it wears the most encouraging, friendly, and smiling a«pcct : for. •rnghtly understood, the doctrine of divine sove- reignly opens a door of hope, presents an e'l-suffi- c.«nt relief to those who are justly condemned, and on the very verge of despair. The self sufficient, like Wie.r prime leader, go about industriously toper- vert th.s heavenly doctrine; for, though like him, hey use scripture, and, in general terms, talk high- / about the eternal parposes of grace; yet under hat name, they set up a thing contrary in its nature o the true grace of God. Such are they who make the cause of the divine choice to salvation and eternal hfe, to centre in some foreseen works p.ous desires, repentence, &c. But could we jm' agine that man appeared, in the foreJjnowledge of God, as pure and holy as the angels who sinned not;yetjf that were the cause, or, in any sense, the reason that, mfluenced Jehovah to choose them though we might discover faithfulness and justice in the Almighty, when accomplishing hi« designs, we directly lose sight of sovereign grace. And though the Tnl'TV/ "'"*''" er'^ce be twisted and urned by false criticism, to blind the eyes of the weak and unstable; yet^an authority higher thaa human, warrant* us to say, that if any, or all of the .bove mentioned things be the cause of any being chosen to eternal life, grace .> no more grace Jfea, we may go further, and yet keep within the a2 Hi 4 4 10 THE PURPOSE OP GRACE. bounds of revtaled truth. The eternal purpose of grace was not the effect of Jehovah's fore- knowledgtj even of tht spotless obedience, and per- fect atonement of Christ. This is not the cause of everlasting love and the eternal purpose, but the fruit and effect thereof. John iii. 16- Much less then wouW it comport with the scripture account of the eternal purpose, or the genuiie signification of grace, to say, that foreseen works, or any inward qualities whatever in the creature, were the moving cause, or even the remotest medium of the divine choice. Again the supposition, that any thing foreseen in the creature, influenced the divine choice, is op- posed by that state which the word.of C od represents mankind universally to be in, and in which the di- vine prescience must have universally beheld them, vis. a^state of sin, in which they lay polluted as an unclean thing, and obnoxious to the divine wrath; which it would be blasphemy to suppose, could draw out the love of the holy God, so could not be any reason of the divme approbation or choice. But the Holy Spirit, even the Spirit of truth who cannot err, makes void the hypothesis 1 am opposing, when he tells us, they who were * chosen in Christ Jesus before the foundation of the world, and predestmated to the adoption of children by Jesus Christ, accord- ing to the good pleasure of his will, to the praise of the glory of his grace; were dead in trespasses and ^ THE PURPOSE OF GRACE. H aiha, and by nature the children of wrath, even as others,'Eph. i. 4-6. chap. ii. 1-3. Thuahe who searches the mind of God reports, and we know that his witness is true. * Further; it is contrary to the express declaration of the Nford, Rom. xi. 5,6. where we are expressly taught, thai the divine choice proceeds upon grace »n opposition to every notion of worthiness or desert whatever. We have not the liberty, here even of halvmg the matter, or adding the least grain of the one to the other, for even this cannot be done with- out destroying both. To say, therefore, that the di. vinechoiceisof grace, and yet to maintain thafft has respect to works, under any form or notion that they can be conceived of, is to assert, in Paul's es- timation, the moat glaring contradiction that can possibly be thought of I can compare it to nothing rnore filly, than an attempt to prove ihat darkness is the cause of light. Oncemoie; it has been said that election is found- ed upon a foreknowledge of our love. But the car- nal mind ^enmity against God, it is not subject to he a« orcod, neither indeed can be, so that nl. turally we have no love to God in us; nor can we have any love to God's true character, until the so- vere.gn preventing grace of God, turn us from dark- ness to light; for till then, we are totally ignorant ofthe divine beauty. Paul sets the JiJint 12 THE rURrOBC OF GRACE. true light, £ph. ii. 4, 5. * But God, who is rich in mercy, for his great love wherewith he loved us,' 4*c. And another scripture saith, ' Herein is love, not that we loved God, but that he loved us;' And we love him because he first loved us. So that it would seem, if credit is to be given to God's word, that the notion of foreseen love in us being the cause or me- dium of God's love to us, is a mere human fabrica- tion, and without, the shadow of foundation in the seriptures. Lastly; others who admit the eternal purpose, and deny either foreseen works or foreseen love to be thecauseof it, nevertheless maintain, that it was formed upon the foreknowledge of our faith or be- lieving. But the full force of this notion is invali- dated by this single consideration, that faith comes as much of God's good pleasure and sovereign fa- vour, as the eterna.1 purpose itself. Divina faith is what no man naturally possesses; for we are all in unbelief. Faith is of the operation of God; vhe very verse which declares salvation to bq of grace, shews that faith is not ef ourselves, it is the gift of God. And the person who receives this precious favour, can no more account for its being given to him, in the behalf of Christ, to believe in his name, while others remain in unbelief, than he can tell whence the windcometh, or whither it goeth. For however f.rmly a person may have believed, what he imagin- ed was the gospel of Christ, when hi truly kaowip I«E PURPOSE OP GRACE. ,3 Ihrougl, di,i„o ,e.chi„g, „ha. .ho gospel j. h, >vi|| Pla.n^ d,sc.over .h.t (he U,a «.., Found of him Jh! sought not ufier him. "" From this brief view of ,he etern.l purnose of grnco, „ appear ,h., „,„„, .„,e,eig„,y CL Just,o« and goodness, are united in ,^5 Jsodl' creo.fb™ whose counsel shall stand, and who „,ll do«llh,s plPasure; and :hough many have beel more ooncerned about .bo creature's l.her.y |„ ,? ahouldbe ,„fri„ged,,han Jehovah's severe gn'tyle should be li^ued, yet divine wisdom soT,! eoprar/ma'd"""';""' '""^""' ">»' ^'' '''"" people are made wi mc n thn Hnu ^r u- »Mst all Who eventualfy ;^, ^Z[^ T:." mo. freedom of will;, hoy ohooso what their d- i^gMce..ersi„; .hey We darkness". htrtht To conclude this section; sovereignty is essential to Deny tovere.gnly, directed by unerrin. wi, lorn .s the rule of Si Jehovah's procoerZs" Th or,g,r.ai:cau.e of salvation, is the self-moed purpose -ronTjirru::-xi^^^^ FovokeJ rebellion against ",li '■ °"' """ f > i V ,4 TUB MANIFESTITION OF ORICH. SECTION III Till MASIPESTATIOM OF CRAC!;- Pa„l having spoUen of the purpose of grace ir. ChrUi Josu, hefore .he world >>««•". "'"%"^''^; r, .Ivv made mar,ife.. by the appe.rmg of our S. "„: Jesus Christ, »ho "ath aholis. death and „„„„ht life and i-"'"<»'''V^ 't hi de,'")'''' Bosnel ' And that, ' through decth he '1<>»"°'' , hi It had the power of death, that ,s, the dev.l. Traulnlisl^rebyled '"'He '"'---^J. into ,he »orld. Sin is the "^ °f ""^"•"'^^ ^^ * God our Saviour c.me to abol.sl.J.m first or g „»ted m Satan: his sin was pride, which it nas habitation. From Chnst and h^P'^ ''^ ^ ^^e in. tho-e who are enemies to, and corrupters oi no 1 eltole angels that fell, and declaring, that gospel, lo 6 condemnation ef ,|,„se "ho aP"""'". »» -^ " ;'*,^,i „,is was the thP flev; t seems not uniiKeiy Cse However that may be, we are a. no uncer ,ai„ , when the first manifestation o> sovere.g r. graoewa. made to man; and this more directly claims our attention. f grace in 9 us that it of our Sa- death, and irough the destroyed , the devil. ance of sit^ ieath whicii first origi- hich it has e in his higli lim, that the God's corn- eft his own ties compar- upters of the daring, that eiwnation ef this was thtt at no uneer- of sovereign lore directly THE MIMPBSTATIOX or GRACE. j^ l.>o word informs us that rr,an was made lord of ^hs ower creation, yet himself framed, to live In ab gtrVflt^^^^^ •^eath ,„ (he enjoyment of whose favour he was completely happy, and had assurance that he'sho d -am so, while his dependance upon, and o ed ' i»Vio able. His natural knowledge of God then t1. e7h " T'"^' ^^'*'^ conscious'of havrg ''e th.no-s that were well pleasing in his siglft He ; not stand in need of any d.tTcrent revelation o -d to complete that happiness which he was fram y could be given h:m, m his state of innocence, of he purpose ofgrace. 13ut when, through affel in! ' nOependence.he became a transgress^, a.d ^ Jeservmgofthe threa..ed death;l.hen defiled and so incapable of communion w'ith God;'S no Inng but awful, aggravated gu.lt fl.v in lu^^ --noh, i,,,,hame, terror, and alniost despa, MIed and harrased his conscienoe;-uhen, in con p-nceofthis, his former knUdge'o God beightened, instead of allayin, the storm' within; o at nothing but a fear'-.i looking for of judgme t as efore h.m;--when emptiness, vamfy, con . -on, disorder, and wrath were brought u^on the u»Jolecreat.on;-when nothing from Without" M^hcouh niove him to suspend the e.xecu.ion f fi E I- le THE aUNIFESTATION OP GRACE. his goodne8s;-then was the time that infinite wis- dem chose, for grace, in all its rich aboundmg , to lake its ^velcome appearance; that .ts true nature Td d sign might appear, and that it m.ght be seen upon the earth, that sovereignty, ^v.8dom, justice. nTmercy, were in the purpose of grace perfectly unLd. 'And I will put enmity between thee an To woman, and between thy seed and her seed, shall bruis^ thy head, and thou ^halt brmse h.. hee ' were the blessed words that opened the grand "vler which had been hid with God.-By th.s Xi us system of grace the wisdom of God m the ;ermissionof Bin was manifested, and the onour fhe divine government in the destruction of Satan s • . Jhe abolishment of death-the establ.sh- Inent of the divine law-and the eternal salvation ol the elect-are infallibly secured. The way Jehovah hfis been pleased to make known his designs of grace i" its various stages .s declaredbytheapostlePaul,Heb... l.'Gud,who at sundry times, and in divers manners spake m times past unto the fathers by the prophets, h.uh in these last days spoken unto us by h.s Son- who is the brightness of his glory, and the express image of his person.'-Hence we see, that though there bas been but one way of salvat.on smce the fal . and that according to the purpose of God m Chr.st, yet the manifestation of it was given at sundry times, and in divers manners.-I shall not attempt if;! THE MANIFESTATION OP GRACE. J 7 here (o trace at large, the various openings of the mystery of grace, previous to the appearance, of God our Saviour, but only observe, that Paul ranks them under the general name of the old covenaaf by wh.ch I understand, that temporary dispensation ^h ch God gave to the fathers, which under the veil of types, &c. reprosented the blessings of the d.vme purpose, and were patterns of heavenly hmgs, to remam in use until the seed should come It appears from Gen. iii. 21. and chap. iv. 4. that sacrifices were made immediately after the fall wh.ch, without doHbt, were intended to set forth the great atonement, through faith ia which Abel's sacrifice was accepted, Heb. xi. 4. Not to say any thing particularly about Noah, and the manifesta- t.on of grace to him under certain signs, such as the ark, the rainbow, ^c. it may be observed, that the nature of this covenenl was more fully revealed to Abraham, and the blessings of grace which it re- presented, more clearly manifested to him. Gen X... 3 xxii 6-19. John viii. 56. Gal. iii. 8. the apostle Paul also confirms this thought, Heb. ix. i5 And lor this cause he is the Mediator of the New lestament, that by means of death, for the redemp- '•on of the transgressions that were under tlie first testament they*which are called, might receive the promise of eternal inheritance,' see v 26 The on! ««on,ng sacrifice of Christ extended itself to the trans. Sv7d i th'^'"'"' '' '' their transgression^:;: believed m the promised seed to tho time that the Mi i f3 fi .^' 18 THa MANIFESTATION OF ORACB. BBcrlBce was made at Calvary, with as much virtue C3 it does to those who through grace believe in him now, as having finished his ".-ork, and received the great reward thereof. Some are inclined to think that the old covenant began, when the Lord took Israel by the hand, and led them forth out of Egypt ; and perhaps there is reason from the scripture to Ihink so: though without doubt,under the ministery of Moses, the former signs were renewed; greately augmented, and formed into a complete system of ceremonial worship. The sacrifices in general— the cities of refuge— the year of jubilee— the land «l Canaan— the kings, prophets, and priests in Israel- the temple, its utensils, ani every part of the worship thereof (of which things we cannot now •peak particularly) were all shadows of good things to come; but after having answered their end, decay- ed, waxed old, and then vanished away. But have chiefly to speak of grace and truth as it ci te by Jesus Christ. And indeed it is only in reference to this that we ci/n behold grace manifested under the old covenant, for we are not to imagine that any thing pertaining thereunto could teke away sin; nor yet that the privileges of the temporary covenant gave any right to that of the new and everlasting. < The proiniscjthat ho should be heir of the world, was not to Abraham, or to his seed through the law i)ut through the righteousness of faith: for if they which arc of the law bv. heiri, faith is made void. if^ THE MANIFESTATION OF GRACE. 13 and the promiso' (that all nations of the earth should be blessed in Christ) 'made ofnone effect.' God — 'hath in these last days spoken unto us by his Son.' And indeed only the Son could make known the mystery which lay hid with God; for no man bath seen God at any time; — the only begotten Son, who is in the bosom of the Father, he hath declared him. I', will not be amiss here, to take some notice of the person of the Son, by whom the eternal purpose is made manifest He is frequently styled the Son of Man, which points out that he is properly a man; and \v\i^n this title is given him in the New Testement, it leads us to think of him as in this respect naturally mferior to the angels, and not a creature existing before any other creature were raade,as some most absurdly suppose, Heb. i. l.;ii.I4. Yet under this title we are not to suppose him be- gotten of man; otherwise he could not have been called that holy thino. Concerning this important matter, the word of God thus teaches. * Fear not' Mary, for thou hast found favour with God. And behold, thou shalt conceive in thy womb, and bring forth a son— and Mary said unto the angel How shall this be seeing I know not a man? And the an- gel answered, and said upto her, the Holy Ghost &ha!l come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing ^vhich shall be born of thee, shall be called the Sou of God.' By the Holy Ghost coming upon the virgi« > nl t1 Q ill 2d THE MANIFESTATION OF GRACE. &.C. our attention is led (o what ia written in the- Psalms concerning him. < A bod/ hast thou prepared me.' This body was set apart for Jehovah as his own, so that God was manifested in the flesh: for though Jesus was made a little \oviet than the angels, for the suffering of death; yet he has a name above every name, and all the angels of God are commanded to worship him. The prophet fore- told, that he who should mako his appearance upon the earth, in the fulness of time, wae in fact no less a person than ' the mighty God! the everlasting Father! the lord God ! the God of the whole earth!" &c — Isa. ix. 6. ;xl. 10.; liv. 5. John also tells us, that the Word that was in the be- ginning with God — V as God; so that when Imman* uel made his appeal ance, he scrupled not to say, I am the Son of God; by which he meant the same as when he said, ' I and my Father are one. The Father is in me, and I in him.' In this sense th9 Jews understood him, and counted what he said blas- phemy, for which they put him to death: and in the resurrection of Christ we see the Father, who was appealed to on both sides, interposing and deciding the controversy; by which he cleared Jesus from the charge of blasphemy when he made himself God. He is therefore the living and true God in human nature, and as Immanuel he is a true and perfect image of the invisible God, the brightness of the Fathers glory, and the express image of his person. As the Christ of God, it hath pleased the father that THE MANIFESTATIOK OF GRACE. 2i in him all fullness should dwell, and those who knew him in the days of his flesb, beheld him ' full o grace and truth,' John i. 14. In agreement witL this we are told, that the grace ol God was upon him, and grace is poured into his lips.' Moses speaking of him as the great Prophet who should reveal the Father's grace, says, Him shall ye hear; and that he was well qualified to open the grand mystery, will appear if we collect what has been al ready hinted of him. He is truly and properly man and so can hold converse with us, without his ter rors making us afraid. He is holy, harmless, unde- filed, and separate from sinners, and so a fit persor for Jehovah to enter into covenant with, and com municate^his mind unto. He is above all, God bless ed for evermore, and so possessed of all the tiea sures of wisdom and knowledge; and being all thit in unity of person, he could stand between God and man— and of course, all that he did, or spoke, must be filled with infinite dignity and virtue. Having seen that Christ is the only person it earth or heaven worthy to open the divine purpose and aceomplish the same, let us see wherein sever eign grace appears in the manifestation of God ou Saviour.— God so loved the world that he gave hi; only begotton Son; and this unspeakable gift is tb( proper expression of that love, with which Goc loved his people before the world began; for thai love being infinite, the full expression of it could not ■ 8 ^f I I •l 22 THE MAniFESTATION OF GRACt. : have been declared, but by a gift of infinite worth, 80 that unlegs Jesua were an infinite person, the gift would not have been expressive of the abundant grace; but the gift of Christ is equal to the Father's superlative love: yet how great the grace and the expression of it are, no finite being can tell. We ean only say, God so loved the world! ^c. and here- in is love! yet since it is so manifested, as that we may, in part; perceive it, let us take a view thereof, in the mirror of truth. Jehovah gave his Son, his only Son, his well-beloved Son— gave him for a covenant to a people deserving his wrath— gave him up to the sword of justice in their place— and, what is most astonishing, himself commanded that sword to delay rio longer, but awake and strike the awful blow! yea, it even pleased the Lord to bruise him and put him to grief! Whether the divine sovereignty, justice, or grace, shone most glorious in this awful transaction, who can tell? Consider further, that the persons on whom this infinite bless- ing was bestowed, were enemies to God by wicked works— rebels against the divine Majesty— persons who had wickedly trampled upon his authority— at awful enmity in their hearts against his government univei^eally defiled with sin, and of consequence infinitely odious to divine purity— a mass of unclean^ ness. What shall we say to these things? Was God under any obligation to manifest such abund- ant kindness? Far otherwi£$e: bis law, whieh man had broken, was holy, so that the wisdom, holiness, i ^! I i> THE MANIPeSTATION OlP GRACE. 23 faithrulness, and honour of God, yea, all hia ador- able perfections, stood engaged to punish the ■ rana- grcssor with destruction. Nothing therefore but pure sovereignty and free grace could be the mor- ing cause of such conapassion. This Paul had an eye to when he said, ' But God who is rich in mer- ry, for his great love wherewith he loved us, evea while we were dead in sins,' &c. How infinitely above the utmost extent of what is called mercy among men, does the divine good pleasure risef— Again, as the riches of grace appear in the Father's unspeakable gift, and considering the objects upon whom iis favours are conferred, so also in the as- tonishing humiliation of the Son of God. « For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich Who bemg in the form of God, thought it not rob- bery to be equal with God, but made himself of no reputation, and took upon him the form of a servant and was made in the likeness of men, and being found in fashion as a men, ho humbled himself, and becan^e obedient unto death, even the death of the cross.' Unparalleled condescension this! That he who inhabited the praises of eternUy— he who spake, and the universe rose into being-he who ails the sun with light, preserves the course of nature, stretches out his hand, and fills all living with food —he who appeared In tremendjus glory at Sinai, and shall shortly ascend his great white throne to r ""■XW ' ^ J4 THE MANirESTATION OF GRACE. ' judgment— that he should become an infant of days t-be brought forth in a stable, and laid m a manger where oxen fed— should take the form of a servant —suffer hunger, thirst, and fatigue- be without a place to lay hia head— and subject himself to cruel mockingSj'buffetings, and shameful spitting, and, to complete the strange scene, voluntarily yield up himself to his enemies— deny himself of his Father's smiles, which he valued more than life- -make hia soul a sacrifice for sin, and expire under the wrath of a sin-avenging God!— What things are these! Does any thing but mere good pleasure, grace al- together liberal and unmerited, appear throughout the whole? Let us now consider the character that Jesus sus- tained in his state of humiliation, and the benefits resulting to his peonle from his work.— The impor- tant office which the Son of God sustained was that of a Surety, Heb. vii. 22.. In order to this he was made under the law, and >iet by the Sovereign oi heaven in the law room and place of his people; to fulfil all righteousness in theii behalf, and to satisfy justice in its utmost demands for their transgressions, « that God might be just, and yet, the justifier of him that believeth in Jesus.' The prophet Daniel very accurately states the Surety's work in the following words, * Seventy weeks are determined upon thy people, and upon the holy city, to finish the trans- gression, to make aa end of sin, and to make recon- ciUaliott for inquity, aid to bring ia everlasting 1 y? ] ,1 i THE MINIFESTATION OF GHACE. 25 righteousness.' That our sins were imputed to iho Surety; that Jesus was substituted to be the sin. bearing and sin-atoning lamb, appears from sich declarations as follow: < The Lord hath laid on him the iniquity of us all. He was made sin for us. Him* Felf bare our sins in his own body on the tree. Through the eternal Spirit he offered himself wiiu. out spot unto God, and thereby put away sin by the sacrifice of himself.' Thus ' He poured out his noul unto death:' and ' he was numbered with the transgressors, and he bare the sins of many, and made intercession for the transgressors.' But though our divine Substitute'placed himself in the lowest state of human wretchedness, and expired under the wrath of God; though he made his grave with the wicked, and with the rich in his death; yet the third day he rose again according to the scriptures; whereby it was fully demonstrated, that the work which he had declared jimsAcd, when he gave up the ghost, was acceptable and well pleasing to God, was all-sufficient to deliver his people from death and the curse,— -that he, as our Surety, was freed from those sins which had been charged upon him, having made full atonement .for them,— being justified in the sight of the holy law.— declared to be the Son of God with power, and as the reward of hisoiedienceand sufferings, crowned with glory, as it is written, 'Thou hast made him most blessed for ever: thou hast made him exceeding glad with iliy countenance.' '■h {, 26 THE MANIFESTATION OF GRACE, It If genftrally allowed that Christ migriified the law and made it honourable, and so fulfilled all righ< teousness; and it is as plain that his obedience to the Invir, was done in his people's room, or as their Surety. If this be not trun, it will bo hard to find a tolerable gloss to put upon that scripture which in- forms us, that * by the obedience of one many are niide righteous.' But this momentous truth does not go a begging for its evidence, nor does it rest simply upon one passage of holy writ, but is inter- mingled with the whole of revelation. Paul, in de- scribing the righteousness of faith, shows, that it is imputed for righteousness to every one that believ- eth.—< Christ is the end of the law for righteous- ness to everv one that believeth,' Rom. x. 4. ' He was made sin for us that we might be made the righte- ousness of God in him,' 2 Cor. v. "21 , see also Uom. iii. 21—26.; iv. 3—6, 22—25. Unless this be admitted, there can appear no propriety, beauty, nor glory in that admirable name which the Surety bears, and which is the glory of his church, viz. Mhe Lord our righteousness,' Jer. xxiii. C. And their claim would be void, who, in the triumphs of fajth, say, ' In the Lord have 1 righteousness and strength.' If this sacred truth was built upon no better foundation, than the highest witness of men, we might fear the wrath of men against it; but it rests upon a basis infinitely more secure, than even earth's foundations; for ' their righteousness is of me saith the Lord.' 4t •! ? THE WORD OF GRACE. 21 Thus WA have seen that the incarnation, obedi- ence, sufTerings, death and reiurrection of Christ, and (he glory that followed, together with the decl&ir^ eo end thereof, is the eternal purpose of grace un> folded, < even the mystery which hath been hid from ages, and from generations, but now is made mani- fest to his saints.' Many of the works of men are beautiful; all the divine works are glorious; but the Saviour's works of obedience and suffering exceed in glory. Here the Eternal ceases, as it were to be invisible: the veil is rent, and the most holy place thrown wide op'tn; for in the cross of Christ the brightest exhibition is made of every divine per- fection; the sovereignity and riches of divine mercy und grace — the glory of the divine justice, or the infmite opposition of the Deliyto sin; in a word in- finite wisdom, veracity, and power, with every other glorious attribute, unite in honouring the holy law, setting forth the evil of sin, destroying the works of Satan, and completely saving the chosen of God. i1 t-,r SECTION IV. THE WORD OF GRACE;0R, GRACE m ITS PUBI.H .ATJQN. Nothing can be more grondj and becoming the Sovereign ofheavcn, than that awful Tiew of eft'rnal i, -3 THE WORD OF GRACE. power given us in the following words: < Let there be light— and there was light!' Thus by the vord of the Lord were the heavens made, and all the host of them by the spirit of his mouth; for he spake, and it was— he commanded, and it stood fast. This di- vine person, who spake all things into existence, and who upholds all things^by his power, is called the Word of God, Rev. xix. 13. and in reference to the purpose of grace and its publication, he is called a Prophet, Deut. xviii.[I5, 18, 19. ihe fnrerunner of this great Prophet testifies, that 'he whom God hath sent, speaketh the words of God;' and the faithful and true Witness himself declares, ' The words which ye hear of me are not mine, but the Father's that sent me; he gave me commandment what 1 should speak.' And addressing the Father, he says, ' I have given them (his apostles) the words which thougavest me.' Now the scriptures of truth are the words of this great Prophet; for though' but a small part ef them were spoken by him, while he tabernacled upon earth; yet it was by his Spirit that holy men of old were inspiied to write, 1 Peter i. 1 1 . 'i Peter i. 21. And the same blessed Spirit was, after Christ's ascension, made to rest upon his apos- tles, under whose inspiration they spake ' none other things than Moses and the prophets did say should come.' The scriptures then being given by inspiration of God, are a perfect record of his mind, and theionly unerring guide tothe knowledge of him Ihe true God, and Jesus Christ whom he hath sent. I' Let there r the 'ord all the host spake, and This di- itence, and called the ence to the is called a erunner of n God hath he faithful rhe words c Father's ent what 1 3r, he says, )rds which ■ truth are jgh* but a , while he Spirit that 'eter i. 11. Jpirit was, n his apos- ike ' none a did say ; given by f his mind, dge of him hath Bent. THE WORD OF GRACE. 2& So that it is a vain thing to pretend to, or expect any other knowledge of grace— than what the word of truth publishes. Hence it is called the word of grace— the gospel of grace— the truth, &.c. and all that are of the truth hear Christ's voice. Such wlli not be surprised to see these heavenly oracles per- verted ; it will not appear a strange thing to them to behold some turn the grace of God into lasciviousness — other.? wiih cunning craftiness, lying in wait to deceive — others changing the truth of God into a lie — and many followmg their pernicious ways, by reason of whom the way of truth is evil Bpokenofjthey rather receive hereby a notable con- firmation of the truth of the scri;>tures, which fore- told, that many would deny Chrifct, under a profes- sion of his name I shall here therefore give a brief view of somo systemsoutof many, which, while they pretend to have their foundations in the word of God, answer 00 other end, than to eclipse and pervert the truth as it is in Jesus; and so, to decoy and ruin precious souls: and then attempt to state the true nature, glory, sutTiciency, and freeness of the glorious gospel uf the grace of God. It might be obseived by the way, that the variety of doctrmea, and the diversity of scntimenle, prevail- ing in the professing world, are by no means to be considered as arising from any different end, that ft H I I \ ! f ^1' H fl I 30 THE WORD OF GRACE. their inventors and propagators have in view, bui from the different ways in which they hope to attain the one common end. Nothing less than happiness, even everlasting happinass, is the grand end pro- posed; and every one is ready to think his own scheme the nearest and most eligible way thereunto. Those among professing Christians, who have the highest reputation for virtue, benevolence, candour, and decorum, seek to obtain the favour of the Most High, by their own obedience; and it must be ac- knowledged, that this plan claims the preference of any modern scheme, whtch the wisdom of man has framed; for such have the assurance ot the one law- giver lor their security, and if they are found per- fectly good, or in his sight do well, they shall be re- warded Man was at first framed to live and enjoy his Maker's favour in this way; nor is their any knowledge, that we have naturally, that can point out a better. We find many very earnest in the pursuit of eternal life this way, seeking after righte- ousness as it were by the deeds of the law; not that it should be thought they have nothing to do with the gospel; for, in general, that is esteemed as the best directory to obey Ihe law. Nor are we to inaa- fjine, that every notion of grace is excluded from this system, for looking upon the progress of nature, us they imagine under divine assistance, they can see great cause to say, * God, I thank thee, that 1 am not as other men are ;' and though they do not come up to the full requirements of the law, even •< l; T , THE WORD OF GRACE. 3l in their own sense of it, yet they put their many acts ofpiety, charity, benevolence, heavenly-mind- edness, &ic. in the opposite scale, and, with pleasing admiration, fancy they see the balance in their fa- vour. And as to their diort-cornings, occasioned by human fraiUy, the streaming sorrows of the heart-bleeding penitent are thought sufficient to wash away the impurity thereof. Now, to animate the votaries of this way, the rewards of virtue in this present life, but more especially in the life to come, are proposed to their consideration* — * To be con- scious of that cloudless serenity within which pro- ceeds from passions cubdued, under the superior authority of reason and religion; — to feast upon tke uninterrupted joys, whicii this vain world can nei- ther give nor take away; to bless and be blessed; t.i love and be loved; to be eyes to the blind, and (eet to the lame; — to serve him whose service is the glory of those who sit er/.hroned in heaven, and to have neither thought nor wish, which would not do us honour, if published before the universe — What sense ofdignity, what self enjoyment, must this con- sciousness yield! — And if such enjoyments are the rewards of vir|behere, what, then must be the un- disturbed fruition ofthat state which the present weakness of the human understanding cannot ade- quately conceive!' &c. Such is the doctrine,and such the stimulation to virtue, among some who profess to derive their ligion from the Bible. — But what if it should appear, from that very book, that every N' V\ 4 ; ! , ? ] ■ i • i jfe* TH6 ^ORD OF (iAACi flon and GJ&ughtBr cF Adam is under a iatv, Whicli requires sinless porfectJon,dn pain of eternal death — (hat the Isast transgression is infinitely heinous; and that no partial obedience, however sincere, can re- cover the divine Cavonr, when once lost? and what if it should appear, from the express words of the great Lawgiver, that the whale world is guilty before him? Then surely it will follow, that this doctrine is corrupt, the hope founded upon it delusive; — and that, while its votaries are pleamng themselves with the thoughts of being in the way to heaven, they are in fadt going down to hell, with a lie in their right hand And that this is the case, plainly appears from Gal iii- 10. Luke x. 27. Matth. v. 22, SD. whence it is evident, that such is the nature of that law, which every intelligent creature is under infinite obligations to obey, that extends to the in- most thoughts of the heart, and condems the rising of anger, as mcrder, and the secret-motions of un- cleanness, as adtihery.If it be denied by any, that ev- ery soul of man is under obligations to keep the whole law, let 'he following thoughts be impaitially weighed. If all are not under the law naturally: — then the rewards of cbedience, and the threatenings of disobedience, could not be universal. But the whole world is become guilty before God; and so are Hahle to the threat tied cur«e. Rom. iii. 19, ch. ii 8,6. Gal. iii. 10. therefore all men are naturally under the law. And hot^ever it might shock the Wasted benevolence of some, to think •( God de- lil THE WORD OP GRACE. $ft stroying the soul and body of any of his creatures in hell; yet that book, from whence they profess to have gathered their creed, informs us, that the law, even as the ministration of death, is glorious. To urge that the remorse of the transgressor, or any degree of penitence, would bind or influence Je* bovah to pardun him, would be an unworthy reflec* tion upon the holv law, and the equity of the divine government; and would involve nothing less than an insinuation, that Christ died in vain, and that the doctrine of the croaa is foolishness. But so far is remorse or penitence from averting the curse, or procuring pardon, or the highest human virtue from balancing the least transgression^ that a single grain of sand would do more towards overbalancing the world. If sin be an infinite evil (and consistently to 4eny it we must gwe up the whole of revelation; then < the streaming sorrows of the hsart-bleeding penitent,' added to thousands of sacrificed rams, or ten thousand rivers of oil. will be of no avail to atone for it. Now that ain is an infinite evil, might be fairly demonstrated from— the object against wfaon it is committed-— the malignant stain of it, whi'^b, un* less atoned for, will eternally remain— the lossof aa infinite portion in God being its demerit?, and the eternal extent of that loss. Unless therefore an atonement of infinite worth be found out, ttie wr«ih of God must abide on the soul that sioneth; for (his (however uncbairitaWe It may apipear in Uieir view whom it «^c48) is ^ deciiion of ihet kw, ^y c 2 >' u « il 4 34 THE WORD OF GRACE. which we are to judge ourselves and to be judged- But the above system is found fr jlt with and e.\- pleded by otherg, who yet maintain, ' That though Paul saya, where sin hath abounded, grace bath also superabounded; it does not therefore follow, that before one is by grace made acceptable, he may not through divine assistance prepare himself, by works morally good for the divine favour.' — ' I agree' says one, ' with those who ascribe a little to free will, but very much to grace.' Now, by the works hinted at here,we are to understand either sin- cere obedience to the law, or fulfilling the conditions of faith and repentance, or else complying with the terni3 of peace, to which we are told the blessings of the gospel belong, and which may be produced by nature, assisted by common grace. If any fixed meaning can be given to this jargon, it is something like the following, viz. that God will give all desi- rable assistance to the well disposed; — and if we do but what we can, or at least make but one step to- wards our reconciliation with him, He will give us his Spirit to help us to proceed. The same sentiment has been given us in various other forms of speech, and by some with a great show of sound doctrine .** we have been told, that 'whosoever endeavours sincerely to please God, may rest perfectly assured, that God has no displeasure against him; for the righteous Lord loveth righteousness.' At other times the word of enceuragement is given ~to the tii THE WORD OF GRACE. 35 weak and feeble, though vrell-disposed, in thid form, * In the usual methods of grace, evil habits are mas- tered by degrees—and it is a great while before the contrary habits of grace and virtue are grown up to any considerable degree of strength, and man comes to a confirmed state of goodness — but yet this ought not to discourage us; for so soon as we have se< riously begun this change, we are in a good way, and all our endeavours will have the acceptance of good beginnings, and God will be ready to help us;— and if we pursue our advantage, we shall everyday gain ground, and the work will grow easier upon our hand.' When our first beginnings to be better take the notion of sincere repentance, then we have the following instructions; < If you hate your former ways, which were not good, and sincerly repent of them, and with mourning hearts, and weeping eyes approach to God, for the pardon of sin; as that law, which is the unchanging standard of right, recuires man should forgive his enemies,upon their repenting and asking pardon; much more will the divine au- thor of that law. To the humble penitent every encouragement is given/ But when the beginn- ing of any good in us, is termed acting faith upon Christ, then the address runs thus: < If ever the Spirit of God graciously influence your souls, ye will become thoioughly sensible of your absolute in- ubility' (here follows the proof of this) ' and yet enter upon a vigorous use of means. Ye will do for yourselves as if you were to do allj and yet ovcr- N 'H* w I I ■ .1 ifil 1 fl(1 f ! ■ 1 I..h \, t ^1 •ill i • 36 THE WORD OP OIU.CE. look all ye do' (which by the way will he the great- est part of the work) ♦ as if ye had doae nothing. Will yc do nothing for yourselves, because ye can- not do all? Lay down no such impious conclusions against your own soul. Do what you can, and it may be, while ye are doing what you can for your- selves, God will do for you what ye cannot.' And in order to remove every discouragement, from the thought that the natural man cannot please God, it is added, < Let us believe as we can, in obedience to God's command, and while we are doing so,although the act be at the beginning but natural, yet in the very act, promised and purchased grace strikes in, and turns it into a supernatural act of believing.' Thus, at length, it is found out how they that are in the flesh might please God !— This (he apostle Paul had not attained to, Rom. viii. 8. To the «f^a)e amount is the foUowing address, 'So soon as the »innor was disposed to accept, the Saviour was will- ing to bestow, free and full redemption; and the very first sigh Uiat comes from an awakened heart, pierces the heart of our gracious God— the p«aiinist aays. He sent water into the wilderness to change its nature; that is, he sent his grpce into our hearts to change their nature, to shew them their dead and barren state, to m^ke them sensible of it, distressed under it, and then to cry io him for deliverance, and when his grace h«8 thus far disposed the heart aright, and it cfi» pray fpr more grace ;-.tben will our |jord eiiriob it with abMadant 8treA 53 THE WOno OF CnACE, perceive it or not, glad tidings of great joy to all people; and »o must be free from what are called Ihelerms of the Gospel; for however small these terms are sometimes said to be, when they come to bo explained, they shew that by far the greater part of the work of salvation is left for the sinner to per- form. The gospel is in fact nothing more than a re- port of the grace and truth that came by Jesus Christ. There are various summaries given of it in the scriptures, such as he was delivered for our of- fences, and raised again for our justification.— Tho blood of Jesus Christ, his Son, cleanseth from all •in.— He was made sin for us who knew no sin that we might be made the righteousness of God in him.— For when we were yet without strength, in due time Christ died for the ungodly,' and < God commendeth his love towards us, i^ that while we were yet dinners, Christ died for ud;' yea, < herein perceive we the love of God, because he laid down his life for us,' and ' it is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save Pinners, even the chief among them; — Wherefore he is able to save them to the utter- most thai come iwto God by him, seeing he ever liveth to make intercession for them;' so then it is ' not by works of righteousness, which wo have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he ahed on us abundantly, through Jesus Christ, our Saviour;-that being THE WOIID OF GRACE . J^ justified by his grace, we should be made heirs ac- cording to the hope of eternal life— For now the righteousneis of God, without the law is manifested, being witnessed by the law and the prophets, even (he righteousness of God, which is by faith of Jesus Christ, unto all and upon all them that believe, for there is no difference; for all have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption thai is in Christ Jesus;— whom God hath set forth to be a propitia- tion through faith in his blood, to declare his righ- teousness for the remission of sins that are past, through the forbearance of God; to declare at this time his righteousness, that he might be just, and the justifier of him who believeth in Jesus.' The word that conveys this blessed righteousness * is nigh thee, even in thy mouth, and in thy heart; that is the word of faith which wo preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thme heart that God hath raised him from the dead, thou shalt be saved ; for with the heart man bolieveth unto righteousness, and with the mouth confession is made unto salvation; for the scripture saith, Whosoever believeth on him shall not be ashamed— so then faith cometh by hear- ing, and hearing by the word of God.' The glori- ous truths set forth in these words of scripture are, J St, That the work of Christ finished upon the cross, does in itself contain every requisite for the justifi- cation of those who are ungodly and without 't TV I -i '^ THE WORD OF ORACt. Strength ;~lhat God appears just in ju«t»Oring jucli lhroughiheworkofhiisSon;-and (hat therefoie, the Redeemer's work is an all-sufficient ground of present peace to the guilty conscience, and oJ' jo/ io iho mosr disconsolate soul, without taking in any other consideration whatever. 2dly, That salva- tion, through the finished work of Jhe divine Surety, IS bestowed in the most sovereign, free, and uncon-' dilional manner, on sinners, without any distincfion 01 character, nation, name, or degree; on sinners, as such, destitute of every, qualification or recom- mendation whatever. Such are the persons, and such the deplorable circumstances of those, whonv the gospelia designed to relieve and save! 3dly, That this gospel of the kingdom is brought near tJ the guilty, and that the faithfulness of God, in the free promise of life in Christ Jesus to sinners be- jievmg .0 him, is the only encouragement that the lost and helpless have to hope in divine mercv; and that to hope through any other medium, is to' frua- trate the true grace of God. First: That Christ obeyed and suffered in the room of hi people, has been before shown to bQ a ^•r.pture doctrine. We have seen that he placed himself in the lowest state of human wretchedness even under the curse of God : beneath the full weight of which he expired.-Now had the Lord Jesud been confined a prisoner by the bars of death: it ^ould have been fully demonstrated; that this work ustifyjng sucli lat therefoie, lent ground el* :e, and of joy taking in any That salva- livine Surety, 9, and uncon* ny distinction i; on dinners, un or recom- persons, and those, whonv save! 3dly, 3ught near to r God, in the a sinners be- nent that the 3 mercy; and 1, is to frui' rered in the lown to bq a t he placed retchednesf, le full weight Lord Jesud of death; it at this woik THE WORD OF GRACE. 41 wa3 not suflicicnt to bring salvation to persons in the circumstances under which lie died, and ther*}- f'ore we are taugiit io look upon his resurrection, as (he grand central evidence of the sufficiency of his work: of which fact the Lord therefore has been pleased to give ample evidence, both human and divme. — The Old Testament foretold it — the New Testament confirms the glorious truth;— the Spirit, whom Christ promised as the consequence of his resurrection and ascension, testifies of it, in the mi- rpcles which the apostles wrought, and the happy effects which the gospel had amongst the nations of the earth; for though the gates of hell were set in opposition to it, the kings of tiie earth, and all human power united against it, and a fortress still more in- vulnerable in the hearts of sinners; yet such was the almighty power attending it, that it bore dowfi all opposition, and proved itself mighty to save, ll to all this be added the testimony of them whose interest it was to conceal it, it must^ appear thai no tact can be supported by stronger evidence; and the truth of the resurrection of Christ being established, ?he sufficiency of his work to save the guilty, is con- firmed. By his being placed under the law by sovereign grace, that according to the eternal pur- pose nnen might be blessed in him; God, by whose act of .sovereignty he was appointed Mediator, in very faithfulness imputes his obedience and atone- ment to every one that beheves, whereUy they are made the righteousness of God in him. f. 'Ill I • lii 'V\ FA : It. II ( I » ■! "^'^ THE WORD OF GRACE. The belief of this truth is the first and only tiling which gives peace toa fjilty conscieBce; for as the only reason God assigns, why any should be deliver- ed from going down to the pit is, ] have found a ran- som; so this is the only reason of that good hope that comes through grace. When a guilty sinner understands that it is the voice of God that addresses his conscience, informing him that righteousness is •mputed without works; he believes, ceases from his own works, and enters into rest by virtue of what he believes, concerning 'Christ's being de- livered for our offences, and raised again fo'r our justification.' Again: that good news which the gospel brings is, that Jesus Christ came into the world to save sinners, as such. Unless this be true, the scr ures contain no tidings of great joy to all people nay, unless this be an established fact, there is no just ground upon which any of the human race can ap- proach to God; nor can any soul receive the least benefit by the work of Christ. Nature will teach us, and the law of Moses will confirm it, that if wo do well we shall be accepted. But this cannot be glad tidings to those who are conscious of being the unhappy subjects of every evil inchnation, and of having been to every good work reprobate. But happy for such sons and daughters ot wretchedness, that the gospel is a pure stream of grace, flowing out of the throne of God and the Lamb. Far from .1! ii, f!_. only thing for as the be deliver- und a ran- ;ood hope ty sinner addresses ousness is ises from virtue of being de- in for our el brings to save icr' jres 3k nay, is no just 3 can ap- the least ill teach hat if wo annot be if beinjT ion, and e. But bedness, flowing ^ar fronj THE WORD OF GRACE. 43 being clogged with those manifold qualifications and pre-requisites, which the sons of pride would make a kind of stepping-stone to the salvation of Jesus; the heavenly publication of grace does not lead poor sinners to look for the beginnmg of some- thing for the better in themselves, under any notion whatever, previous to faith on the Son of God; but teaches them, even while destitute of every sign, work, or evidence, except what confirms their mise- ry, to hope in the bleeding sacrifice. It reveals and establishes an important, comfortable, precious, undeniable truth; and leads the most guilty to take their first beginnings of hope, peace, and comfort from it alone. Thus the genuine gospel passes by, and totally disregards all those fine distinctions, which the pride of men prompts Ihem to make, as 80 many cyphers; and in the most sovereign manner bestows the richest favours on the most unworthy among men. Every other scheme, but the gospel, leads men, either directly or indirectly, to take the beginnings of their hope from their sincere obedi- ence, peniterkial tears, deep humiliations, watchful- ness, earnest desires, holy breathings, repentances, faith, ^c. If it be admiiied that something is re- quisite to appear in the soul, that is favourable, and whereby we become, in some measure, difTerent from the ungodly and profane; this fatal something, whether we are aspiring after it, waiting for it, or in the supposed possession of it, is that awful instru- ment by which the god of this world blinds the minds 14 ii, ,, [•■ III * r n I (I ' I ( ! » '^'i THE WORD or GRACE, of them that believe not, lest the light of the know- lodge of the glory of God, in the face of Jesus Christ, should shine into their hearts, and is a grand reason why the gospel is foolishness to some, and a stumbling-block to others: in short, it is the true' cause of all disaffection to the gospel.— The gospel of the grace of God, making known the sufficient righteousness, and peifect atonement of Christ, as the sovereign cure provided of God for sinners, may very fitly (and with the strictest propriety) be call- ed the ©ne thing needful. This in the word of faitii is brought near to us, Rom. x. 6, 10; is directed to the attention of sinners of all sorts; to such as pos- sess nothing but what is >oafhsome and disgustful; to persons whoso character is fitly set forth, Luke xiv. 21.; the poor and the maimed, the halt and the blind; and shows that as mankind are in an equa! state of condemnation by nature, the most zealous devotee is as far off* from God as the most profane. In fine, it considers the whole human race as hav- ing turned their backs on God; and so the word of faith is a voice behind them, calling them in the most benevolent language to return, at the same time presenting a sufficient encouragement thereto. ' Hearken unto me, ye stout-hearted and far from righteousness : I bring near my righteousness : it shall not be far off; and my salvation shall not tarry —Hear, and your souls shall live— Believe on the Lord Jesus Christ, and ye shall be saved.' ) II I rn THE WORD OF GIIACE. 45 It has pleased the Lord also to leave on record many patterns of his grace, all of which import, that it is divinely sovereign, unboundedly rich, and infi- nitely free. And we ore, moreover, informed, that those examples of Jehovah's long-suffering and mercy, were recorded to this end, ' that in the ages to come he might shew the exceeding riches of his grace, through Christ Jesus.' Thus it appears that the eternal purpose of grace, manifested by the ap- pearance of God our Saviour, and published in the word of faith, is the only encouragement that the wretched have to hope in Jehovah's mercy; so that hope peace, or comfort taken from any source aside from, or in conjunction with, the abundant grace, is delusive, and must, in the end make ashamed. I shall conclude this Section with the words of an author, who writes with becoming reverence for the true grace of God, and like one who has tasted its sweetness, and knows its value. ' The genuine gospel will always appear an insult on the taste of the public. Wherever it comes, if it be not receiv- ed, it awakens disgust, and provokes abhorrence. Nor can it be otherwise. For its principal design is, to mortify the pride of man, and display the glo- ry of grace; to throw all human excellence down to the dust, and to elevate, even to thrones of glory, the needy and wretched; to shew that those things which are highly esteemed among men are an abo- mination in the sight of God, and that he who is do- D "2 i'« iff f = l- •' I i f n l!i 46 THE WORD OF GRACE. spised of men, and abhorred by the nations, is Je- hovah's eternal delight. The ancient gospel is an unceremonious th'ng. It pays no respect to the academic, because of his profound learning; nor to the moralist, on account of his upright conduct. It has not the least regard to the courtier, because of his pompous honours; nor to the devotee, for the sake of his zeal cr his righteousness. No: the po- tent prince and the abject slave; the wise piiiloso- pher and the ignorant rustic; the virtuous lady and the infamous prostitute, stand on the same !evel in its comprehensive view. — Its business is only with the worthless and miserable, whoever they be. If these be relieved,;its end is gained. If these be made happy itsauthor is glorified, whatever may become of the rest. Towards these it constantly wears the most friendly aspect, and rejoices to do them good. But the self-sufficient of every rank are treated by it with the utmost reserve, and beheld with a steady contempt. He (the convinced sinner) wants to find himself some way distinguished, as a proper object of mercy, by holy tempers and sanctified affections. This is a barbarous comfort: this is his grand em- harassment. In other words, he is rea'^y to fear, that he is not sufficiently humbled under a sense of his sins; that he has not those fervent breathings after Christ and holiness, which he ought to have^ before he can be warranted to look for salvation with a well-grounded hope of success— But the spi- rit of tkuth shows that there are no good qualities ions, is Je< pspel is an )ect to the ling; nor to )nduct. It because of :ee, for the ^o: the po- se piiiloso- }8 lady and me ,'evel in 8 only with ley be. If se be made iT become of irs the most rood. But eated by it th a steady ants to find jper object affections, grand em- iy to fear, a sense of breathings it to have, ' salvation ut the spi- J qualities THE WORD OP GRACE. 47 to be obtained; no righteous acts to be performed— that we must come to Jesus under that character by which he calls us. But it is evident, he calls us by the name of sinners. As sinners, therefore, mi- serable, ruined sinners, we must come to him for life and salvation— It was wrought for the sinner; it was designed for the sinner, and is bestowed, freely bestowed, on the vilest of sinners. It is not matter of bargaifi or the subject of sale; it is not proposed on I know not what conditions; as the per- forming some arduous course of duties, or the at- taining some notable qualifications; but it is a free gift. Grace, as a sovereign, is exalted to confer itj and grace, we know, deals only with the unworthy. As a gift it is imparted; as a gift, therefore, it must be received; and as for un absolute free gift, '.he possessor of it ought to be thankful. From Ihese considerations we may with confidence affirm, that the mere sinner, the obnoxious wretch; he who feels himself in a perishing" condition, and is con- scious that he deserves no favour; has the strongest encouragement given him to rely on it, as sufficient for his justification, and free for his use*.' • See Booth's Reign of Grace, p. 3.-9, 124—130, 41G. M-Ji. ill 43 TIIF. NATURE AND MANNER OF THE SECTION V ^' THE NATURE AND MANNER OF THE OPERATION OF THE SPIRIT OF GRACE. Nothing is more generally mistaken, though no- thing more important to bo known and well under- stood, than the nature and manner of the operation of the Spirit of grace. Many indeed have gone so far in profaneness, as to deny, flatly and openly to deny, that there are now afforded to mankind any divine and supernatural influences; and l^vel the blackest charges against those who maintain the im- portance and necessity of this heavenly doctrine. It must be acknowledged, that too much ground has been given for a denial of divine influences by those enemies of the truth, who, professing themselves advocates of the doctrine, have run into the most profane enthusiasms, and the vilest jargon. In this Section, therefore, an attempt will be made to point out the absurdity of the former, to expose the en- thusiasm and profaneness of the latter, and to set forth the scripture account of this important doc- trine We have nothing to do here with those men of wit, who not only sneer at the work of the Holy Spirit, but also disregard every thing that wears ATION OF lOugh nO' ;11 under- operation s gone so openly to I kind any l^vel the in the im- jtrine. It round has 3 by those lemselves the most . In this e to point e the en- and to set rtant doc- se men of the Holy at wears I'l OPERATION- OF THE SPIRIT 01' GRACE. 49 the Stamp of holiness: we rather address ourselves to those who, while they profess an uncommon at- tachment to the scriptures, and the one way of sal- vation by Jesus Christ, in fact, rank themselves among those who have a form of godliness, but deny the power thereof Those who presuming they can produce a few passages of scripture (with- out regard to their connection) to show that the terms word and spirit are synonymous, fancy they have made a vast improvement in the scheme of Christianity; and so, with contemptuous sneer, pour ridicule upon ail who acknowledge the divine sover- eignty, and maintain the indispensable necessity of the operation of the Spirit of grace, to give a true understanding of the word. Their notion upon this subject is, that the word itself is a divine power, granted for us to believe by : — and that there is no supernatural agency necessa- ry to go forth in the word, either for our instruction edification, consolation, or establishment;— but it is our adhering to the written word. When persons of this sentiment condescend to explain themselves, we find that they look upon the scriptures as one would a common history, and maintain thai all who under- stand the use of words, may attain to the true know- ledge of the Bible; -and that it is as foolish to talk ofthe necessity of the supernatural agency of the divine Spirit, to lead us into the truth, as to talk of waiting for his instruction when reading the History ■pi i .iii r I'.i i; •I T I * 'I h ! w i' ii iff a 30 THE NATURE AND MANNER OF THE of England. Upon this plan it would seem that the more wise and learned they are, and the more skil- ful in the knowledge of words, they stand the fairest chance to enter into life, contrary to that authority which informs us, that ' Not many wise men of the flesh are called, but God hath chosen the foolish things of the «torld, to confound the wise; for it is written I will destroy the wisdom of the wise,' &c. 1 Cor. i. 19. &c. — If it be asked, why one receives the word and not another ? Why do the most illiter. ate receive it, while the wise and learned, in the same assembly, manifest the most awful enmity against it? — It ia replied, because the one mix the word with faith, while the other do not. If the ques- tion again be moved, how does one come to mi.T the word with faith, and not another.''— Then we are told because he perceives beauty and suitableness in it; which in fact only tends to provoke a repetition of the question, which when made, we ar e told, that we are not satisfied with the word — we seek a seperate spirit, &.c. And thus raillery is substituted in the place of argument, and anathemas in the room of scripture proof In opposition to this sentiment it maybe observed, that the highest evidence has been presented to the wise and learned, of the truth and divinity of the scriptures, without success. Ration- al and scriptural arguments have been urged by him who spake as never man spake, with the addition of miracles to confirm what he said, and yet it all proved ineffectual; and he who knew what was in man, in- m HE em that the I more skil- I the fairest tt authority men of the the foolish se; for it is I wise,' &c. ne receives most illiter. ned, in the rfxii enmity ne mix the If theques- tme to mix 'hen we are luitableness a repetition I &r e told, we seek a substituted n the room sentiment it ce has been truth and 3. Ration- ged by him addition of t all proved in man^ in- I OPERATIOX OP THE SPIRIT OP GRACE. 51 forms us, that < No man can come unto him, except the Father draw him.' The preaching of Paul drew the contempt of the wise and learned, and was a stumbhng block to the religious, 1 Cor. i. 23 and he points out the cause of this, I Cor. ii. 14 ' Xhe natural man receiveth not the things of the'spirit of t»od, (or they are foolishness to him:-neiiher can ho know them, becau.se they are spiritually discern- eel. ihe Pharisees made many converts; the ju daizmg teachers propagated their false gospels with wide success; yet neither reason, scripture, nor mi- racles did, in themselves, make men in love with ihe truth. Such is the natural and wilful darkness of man-such the awful infatuation that the god of this world spreads over the soul-and such the spiritua- lity of d.vme truth; that until supernatural influence be exerted, gross darkness will remain. But here let it be observed, that unbelief is infinitely crimi- nal, and that the whole blame of disbelievintr the gospel lies at the sinner's door; Matt. xi. 20—25 Johnvi. 44.; viii. 24— 47.; xv.~.22. Matth xxii 1,7. If any one is made;wise unto salvation, it must be nther by the creature, willing and running, or else sbrough the Lord shewing mercy. But the scripture saith, Itis not ofhim that willeth, nor of him that ninneth, but of God that showeth mercy;— and, in- deed, nothing is more firmly established in the sacred records, than that the eternal purpose of grace, ma- '< *|i» l» I- m h I li 52 THE NATURE AND MANNER OF THE nifested by the appearing of God our Saviour, and published in the scriptures of truth, is only applied to sinners by the Holy Spirit. All who are born of God are said to be * born of the Spirit'— all who have good hope through grace, abound in it ' through ihe power of the Holy Ghost'— all who believe in Christ, and so are saved from the wrath to come, * obey the truth through the Spirit,' and are sancti- fied in the name of the Lord Jesus, and by ' the Spirit of our God;' love to God is shed abroad in the hoart ' by the Holy Ghost;' in short, the king- dom of Christ in tho souls of his people is righte- ousness, peace, and joy, ' in the Holy Ghost.' Again : our Lord, when speaking of the Spirit, says, ' He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.' — Here is a pliia distinction between the words which Christ spake, and the Spirit by whom the disciples were guided into the truth of those words. It is plain, therefore, that no one usder- Btands the truth but by his teaching; or believes it, but by his persuasion; or obeys it, but through his influence and power. I suppose it is customary, upon some occasions, for this class of professors to pray;— though I cannot see what propriety there is in their doing so, at any time or upon any occasion, while they retain this notion : for if we do not be- lieve Ihatjdivine influences are essentially necessary to give the word success, why should we pray to •;; 'P iH 53 OPERATION OF TIIE SPIRIT OF GRACE. the Father of mercies to edify sanctify, and comfort us in reading or hearing the word? Is not this drawing near with the lips, while the heart is far from God ? And must not such prayers be an abomi- nation in the sight of the Lord ? And can any, hold- ing this sentiment, pray in faith for a blessmg upon the word? But on the other hand it is readily admitted, that the doctrine of the operation of the Spirit of truth has been much abused and traduced by men who have not the Spirit;— who teach that his operations are wrought by mere energy, making impressions upon the mind without the word of grace:— yea, some have ascribed to his agency, the most crude, ludi- crous, and even diabolical whims and fancies,~ail of which must also be an abomination in the sight of the Lord-^-and if the holy anointing oil (which was a type ofthe gracious operations of the Holy Spirit) was forbidden to be counterfeiied, on pain of being cut off from the people, Exod. xxx. 31—33. surely nothing can be more heniojsly wicked, nothing more pernicious to men, than counterfeiting the operation ofthe Holy Spirit, or imposing the delusions of the spirit ofdarkness upon men, under the sanction of God's work. Yet what is more common among professors of religion, than to call every rapturous humour ofthe mind, every impulse ofthe imagina- tion, and every false fire of the passions, the work and operation ofthe Spirit of God? And if any, one, rJ 54 THE NATURE AND MANNER OF THE out of zeal for God, and love lo their soula, faiths fully expose the delusion, and affectionately warn them to avoid the fatal snare, he will be thought an enemy to their peace, and be branded as an oppoaer . of the Spirit. It is still thought by some, that miracles, or some- thing like them are included in the work of the Spi- rit, even as in the apostles' days. — Such would do well to consider, that those things, which, through the power of the Spirit, were wrought by the apoa- ties, were intended as confirmations of the truth which they preached-, but when the whole mind and Will of God to bis church was completed, their end was answered, and their use ceased; for if they had been continued after revelation was declared to be completed, it would imve been an argument against that declaration. VYhoever therefore pretends to ihem, or is waiting for them, errs, not knowing the scriptures. Again: it is ^eaerally thought that his saving work consists in disposing the mind to seriousness, restraining evil practices, and in working good dis- positions and heavenly tempers, as they are called. But a person may have much seriousness about him, be verv decent in his carriage among men, have a number of what we may think good and heavenly dispositions, and yet all this be nothing more than the effects of that principle, common to mankind, which teaches, pooi sinners to fancy ihtmselves bet. OPtBATION OP THE SPIKIT OF GRACE. 55 (er than others, and that tbejr are approaching very near in likeness to God and so leads them to esta- blish their own righteousness. Whatever teaches a poor sinner to do this, is not of God, but is that spi. rit which now worketh in the children of disobedi- ence. Further: it is thought that terrors of consc4ence, fearful apprehensions of God, and despair of the soul, proceed from the operation of the spirit of truth. But this arises from a mistaken notion, and wrong application of what Christ says, John xr°. n, < He »hall convince the world of sin,' &c. He explams himself, v. 9. (to take up his words, and put a con- Etruction of our own upon them, therefore, when the great Prophet condecends to explain, is, to say the best of it, very disingenuous indeed!) He informs us, that his Spirit would act as the Comforter in this operation, r. 7. by shewing the world their sin in not believing in him; which could not possibly be done, without giving them an understanding to know him that is true; — and the knowledge of him would keep them from tormenting despair on the one hand, and from self-righteous confidence on the other. Rut many things which are not sins, because not a breach of any divine law, are sometimes attributed to the work of the Spirit;— such is tho remorse wliich seizes the conscience of the Papist for eating Hesh on a fast-day, or a consciousness of guilt tor- menting the mind of a Protestant Dissenter, as the « I •f ) 56 THE NATURE AND MANNEH OF THE consequence of having broken one or other of the laws of his particular church-covenant, &c. and this concern of mind can readily be removed with- out the atoning blood of C hrist. It will be inquired, perhaps, how people come to be convinced of sin?— And the scripture teaches us to reply, thattconvic- tions of sin, followed with torment and tending to despair, arise from the natural conscience, and the holy law;— Rom. ii. 14, 15 ; iii 20.;— the one re- vives and enforces the genuine dictates of the other, and conviction, arising from this quarter, will not suffer a person to think himself in a fair way of deli- verance from the threatened wrath; any more than a felon's being apprehended would be to him a hope- ful sign of his being acquitted. Never will this kind of conviction prevailing in the mind sufTer the least attempt to deliver himself out of the hands of his of- fended Sovereign;— but will rather show him, that nothing but death and destruction are his just por- tion. Nor will he (I mean, while natural conscience is permitted to speak its genuine language) imagine that God will assist him to make his escape. But, as it hath been already hinted, many terrors may possess the mind, where the person has never been covinced of the evil of sin;— such as frighful views of hell, impressions uf i the imagination that the flames of hell are kindling about him, &c. by which he might be drove into actual despair, as thinking he is reprobated— that his day of grace is passed, or that he has committed the sin against the Holy H. OPEHATION OF THE SPIRIT OF GRACE. 57 Ghost. For person? to be encouraged therefore to extract any degree of hope, peace, or encourage- nieat from convictions, is but drawing off their hope .from a piofane to a self righteous foundation; — is only changing from an obvious delusion, to a more subtle und secret one, which makes their situation the more dangerous. And as the nature of the Spirit's work has Mfen grossly mistaken; so also has the manner of it n sadly misunderstood. It has been generally thou^nt that his manner of working is by some secret whis- per, impression, or operation, ivilhout the written iDord; whereby sinners are taught to believe, that a work of grace is begun in them, and from which they are instructed to conclude, that they are the dear children of God. But without transgressing the bounds of scripture charity, it may be observed, that whatever spirit impre8ses, influences, or comforts a sinner, by any thing aside from what is written in the word of God, is fitly denominated, and justly charac- terized, by the following epithets; — the spirit of She world— the spirit of disobedience — the spirit of error — the spirit of antichrist — the spirit of slumber, &.c. The direct tendency of whose teaching is, to promote the work of self-independence which he began in our first parents; and one justly observes on this head, that"' This self-independence may be ranked among the most dangerous of the infernal politics, be- cause the poison lies deep, and is too often undis- cerned.' E 2 V lil il.l Id r ir !ii 68 THE NATURE AND MANNER OF THE I shall now proceed to give some account of the Spirit of grace and his work, by which alone we know the things which are freely given us of God. The Spirit of whom we now speak, is distinguished from every other, under the titles of the Holy Spirit —the Spirit of God— the Spirit of truth— the good Spirit— the Spirit of Judgment— the Spiritof know- ledge— the Spirit of wisdom— tho Spirit of faith— the Spirit of grace— and the Spirit of glory. These hacred epithets plainly set forth the natore of his '^vork; — and that we may speak of it with all be- coming reverence, let us remember that he is the Spirit of God; — which should cause us to tremble, lest we ascribe any work to him, unworthy of his wisdom, justice, holiness or truth. The work of this sacred agent is to testify of Christ— to glorify him— to lead into truth, and to comfort thedeciples of Jesns. But our safest way of proceeding will be to hear the faithful and true Witness speak upon the subject, John xvi. 13—15. • When he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but what- soever he shall hear, that shall ^he speak — he shall glorify me: for he shall take of mine, and show it unto you. All that the Father hath are mine, therefore said I, that he shall take of mine, and show unto you.' From hence we learn, that the sole work of the promised Spirit is to glorify Gbribt, by testifying of him: and lest we should fancy, that the Father would be dishonoured thereby, we are II il nt of the one we of God. iguished ily Spirit ihe good [)f know- r faith — These e of his all be- lie is the trennble, hy of his work of > glorify deciples ding will 3ak upon he, the I ioto all ut what- -he shall 3 show it e mine, ine, and that the y Chrifct, icy, that ', we are Hi 4 OPERATION OP THE SPIRIT OF GRACE. 59 informed, that all things that the Father hath are Christ's even every divine excellency, perfection and glory. Moses and the prophets, who wrote under the influence, and by the direction of the Spirit of grace, had Christ for their theme. Many subordinate subjects, it is true, were introduced bv them, to illustrate and confirm this one grand de- sign, but to testify of Jesus Christ in his person and sufferings, and to speak of the glory that should follow, wan their primary design in writing — 1 Peter i. 11. Rev. xix. 10. Actsx. 43. And as it was the [prophets' delightful employ, to testify of Christ through the Spirit; so also was it the one grand theme of the apostles of our Lord, on whom this Spirit in his rich effusions rested. Paul, in giving a summary of the doctrine which himself and fellow-apostles advanced, says, IVe preach Christ crucified. Hence it is plain, that the whole Bible is a testimony of Jesus; even as himself saith. Search the scriptures— for they testify of me. The Spirit of grace, therefore, through the vhole of his work, of, enlightening, quickening, edifying, and comforting sinners; speaks not of any thing distinct from, much less opposed to, the glory and compas- sion of Jesus, He shall not speak of himself; but whatsoever he shall hear, that shall he i>peak^. If * What the author here says is exceedingly just, and it 19 noticed only to prevent improper cavils, that when it is said the Spirit s/iaW nof speak of himself ^ it means that he shall not speak uncommiBsioned, for it is immediately ^1 .. {| GO THE NATURE AND ttlANNER OF THE then the Spirit of truth does not sp^ak of himself, i( cannot be supposed that he will lead any whom he instructs to speak of any work of his separate from Christ, who is the alone subject of his testimony. Whatever influence then, men are led by, to talk of a work of grace, that is not wrought by the Spirit's testimony of the things of Christ, we may with cer- tainty conclude that it is not of God. Much Ions then can we suppose, that this glorious Agent leads any to speak great things of themselves: of their own supposed efforts, pious exertions, humble breathings, holy strivings. be sus- his (the should it image pture. — \\, whic'i only he le scrip- OPERATION OF THE SPIRIT OP GRACE. 63 ture has its due reverence and dignity. — The faith- Cij] know none other spirit, but that which dwelt and spake in the apostles, by whose oracles we are coor tinually called to the hearing of the word." Calvin's Inst. B. 1. ch. 9. Having thus briefly noticed the mi iner of the di- vine Spirit's operations, let us now attend a little to the nature of them, £n general it may be 'bservedj that when any one is instructed by him, he learns some precious truth of the word, which previously ho was ignorant of — or some truth which he had been before taught, is eea.sonably revived in his mind, and liis .soul confirmed in the true understanding thereof^ of which, comfort, direction, or support will be the consequence. But more particularly, bis work is to ^'onvince of unbelief — to reconcile those who are at enmity against the truth, to it — and to further en- lighten, quicken, comfort and confirm, the souls of the disciples. To fast?n a conviction of unbelief, even in the iicarts of the wise, the learned, the devout, &c. as well as the profane, is the peculiar work of God, the sovereign of the conscience; it is what no man can do for himself, or work in another. This will plain- ly appear if we advert to the days when what our Lord says of the Spirit was eminently confirmed. The apostles went forth, not in the wisdom of the ficribes, or the disputers of this world, or with the r b-4 64 THE NATURE AND MANNER OP THE charms of human eloquence 5 but preaching Jesus and the resurrection, declaring the testimony that God had given of his Son, that he was well pleased in him. By this testimony they commended them- selves to every man's conscience in the sight of God, declaring with all boldness, * He that believeth and is baptized, shall be saved ; but he that believeth net, shall be damned.' And though the gates of hell were moved against their testimony — though the god of this world exerted every artifice to blind the minds of men, and pervert the truth— though the lords of the Gentiles, and the tyrants of the earth opposed it— though the men, who were in the high- est repute for philosophy and universal literature, and were believed to be the most pious and devout upon the face of the earth, did all they could to pre- vent the nama of Jesus from being mentioned; yet the Spirit of truth bore down, with irresistible evi- dence, the prejudices which men of all ranks had imbibed— convinced them that the whole world was guilty and in unbelief— emboldened many to receive the testimony, openly to confess salvation and eternal life through it, and made them willing to suffer the loss of all things for it, yea, encouraged them rather to give up their lives, than let go the truth. But still it will be inquired. How does '^^3 Spirit convince of unbelief .? In reply to which I would inquire, How do we come to know that we have been in error, about things in general which we have heard, and either denied to be true, or received under soms 't: ' ' ing Jesus nonv that II pleased Jed them* tit of God, eveth and believeth gates of — though e to blind —though the earth the high- iterature, id devout Id to pre- )ned; yet stible evi- anks had vorld was o receive id eternal suffer the ;m rather ith. But convince inquire, B been in i^e heard, der some OPERATION OF THE SPIRIT OF CRACK. 65 mistaken notion, but by receiving a true understand- ing of the matter ? Even so it is iu the question under consideration. Man, previous to divine teach- ing, either wholly rejects the testimony of God, or receives it in a natural, carnal sense. But when the Spirit of grace enlightens the understanding, to know the trwth as it is in Jesus; when he sets before any one the true grace of God, and gives him to behold the authority of God in his word, the soul readily discovers its former error; perceives its dangerous situation while in a state of ignorance ; forsakes its former oppositions to the truth, or false notions about it; is ashamed of its evil ways, repents of them, and turns unto the Lord. The Spirit, therefore, convinces of unbelief, in giving an understanding to know him that is true. Aj-ain ; his work consists in reconciling enemies to God. It is a maxim that has not yet been refuted? that the delermimtion of the will must evermore follow the illumination^ conviction, and notice of the under- standing. Without staying to illustrate this at large, it may be observed, that scripture and matter of fact clearly show, that, when a sinner beholds the beauty and excellency of God in Christ, as display- ed in the gospel, he immediately chooses that most lovely manifestation of the t rue God as his chief good. It is contrary to scripture to maintain, that the Holy Spirit, in his operation upon the minds of men, exerts any power^that does the least injury to the highest, 11 :l iia 66 THE NATrnE AND MANNER OP THE the most rationni sense of human liberty, which consists in choosing what we like best;— and yet every part of his work is founded in pure sovereign- ty, directed by infinite wisdom, justice, mercy, and faithfulness. This blessed agent does not drag the sinner unvvillingly, or again a his will; but by bringing near to his view, the infinite loveliness of Jesus, and the preciousne^^s, freeness, and glory of the gospel; and thus by filling the understanding with the light of truth, the man's will becomes efTeclually determined. The soul finds the charms of Christ 80 irresistibly strong, that every power thereof is drawn out after him; so that now should any other object propose itself as the supreme good; the happy sinner would, without hesitation, say, " ' God forbid that I should glory, save in the cross of our Lord Jesus Christ.' He is now reconciled to the one way of salvation by free grace and sove- reign mercy. It appears, therefore, that the essen- tial difference between a real work of the Spirit of God, and^every counterfeit thereof, is this, that to the one it is given to know the mysteries of the king- dom of heaven; he has heard the word of God and understood it; while the natural man, whatever no- tions he has obtained of the gospel, knoweth not the things of the Spirit of God, &c. It may be added, that when a sinner is reconciled to God by the Spi- rit, he will not be led thereby, to talk of a certain previous round of feelings which he has had, or se- rious acts which he has everted; but will frankly «. OPEniTlON OF THE SPIRIT OF GRACE. 67 confess, ibat all his strivings, and earnest and labo- rious exertions, in seeking, fasting, praying, resolv- ing, fee. before he knew the truth in which he now rejoices, only tended to fear his conscience, and draw off his attention from the hope of the gospel; so thai in all, he was doing that abominable thing that God hated; that now his only refuge is divine grace— hia only hope, that sovereign mercy which the gospel makes manifest, and which the most profane have an equal right to with himself. Further: Christ promised not to leave his people comfortless; but to send the promise of his Father upon them, even the Comforter, who should bring all those things to their rememberance that he had spoken unto them, and thereby comfort their hearts with peace and joy, while in the world they had tri- bulation. — This he does by leading them into the grand, sublime, and inexhaustible fullness of the mystery which lay hid in God; by gradually open- ing their understanding, and causing them thereby to grow up into ' all riches of the full assurance of understanding, to the acknowledgement of the mys- tery of God, and of the Father, and of Christ; filling him with all the knowledge of his will, in all wisdom and spiritual understanding; strengthening them thereby, with all might according to his gkrious power, unto all patience and long-suffering with joy- fulness.'' We may now collect a sunomary of what has been il I 68 THE NATLRE AND MANNER OF TUE aaid upon this matter: All men by nature are in er- ror, ignorance, and unbelief— going on in a course of deception, deceiving and being deceived — no one but the Spirit of grace can spiritually enlighten, and comfortably undeceive them— this he does, not by the exertion of power without instruction, nor yet by teaching any doctrine about biraself separate from Christ; but by taking oHhtMoord of the Imihof tha. gospel, and causing that to enter into the soul, he 'hereby communicates the light of the knowledge of the glory of God, in the face of Je^us Christ — that, as in the first beginning of his work on the mind, he uses'no other instrument but the written word, so in ail his future instructions, quickcnings Sic. he pro- ceeds by the same rule; which rule is the only touchstone that we have to try the operation of spi- rits by. As the whole process of divine grace is sovereign, free, and efficacious; so the work of the Spirit uni- formly wears the same aspect. All his operations are sovereign: in every act the arm of the Lord is manifested, John iii. 8. no one can assign a reason why a wind should come, at any particular time, from one point in preference to another; — or why it goes in that direction, not in this, but that so it pieascth its sovereign Director. Neither can any account for one out of a particular company of hearers, and he perhaps the most illiterate, unthinking and rebel- lious, coming to the knowledge of the truth and re OPERATION OF THE SPIUIT OF CFA^L. 69 joicing therein, while the rest continud l.i enmitv to it; bul^lhat the Spirit quickeneth whom h 'v,ll. VII hi« operations arc also perfectly and unconditio. • \j free. It was the crime of Simon Magus th it hr thought the Holy Ghost might be purchased v^itii money; and it would have been a happy circumstance, had 'he spirit and essence of his crime died with hirn, or with that age; but alag! it is but too evident, while we find persons saying, that when we exert our na tural efforts, &c. the Spirit will help us, and turn our natural aids into supernatural ones, that though the letter of Simon's crime is not common among us, the essence of it still prevails. But if the exer- tions of our natural abilities are the inducements, or circumstances, thpt encourage the Spirit to work, grace is no more grace. And as ail his operations are sovereign and free, so they are effectual. < For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater;— so shall my word be that goeth forth out of my mouth; it shall not return unto me void— but it shall accomplish that which I please, and it shall prosper in the thing whercunlo^I sendjt.' — Isaiah, Iv. 10,11. i i i t 2 70 THE PRINCIPLE OF GRACE SECTION VI. OK THE PRINCIPLE OF GRACE IN THE HEART. It is thought a matter of little importance by some, whether we conceive of the principle of grace in the heart previous to, and eo distinct from the word of grace, or insist that the word of life implanted in the soul, is that principle. With all becoming deference to the learned persons, who have attempted to ac* commodate matters in this respect, the writer of these Essays takes the liberty of saying, that in his view of the matter, one of the most important distinctions is to be made, that concerns the whole system of experimental Christianity; and that the'schemes es- tablished upon these two hypotheses, are as much opposed to each other, in their nature, and neces- sary tendency, as light and darkness, or Christ and Belial. The reader will observe, that the important differ- ence attempted to be stated in this Section, is not whether there is any such thiug as a supernatural principle, or habit of grace, in the soul; nor whether that principle be abiding when implanted; nor yet whether it is the work of the Moly Spirit to implant it ; &11 these things are admitted, as important and undeniable facts. But our principal inquiries are, — \W IN THE HEART. 7 1 wherein does the nature of the principle of grace consist? — and, are there any preparatives of any kind (hereunto? — It will not be amisR tu lay dowa some general and scriptural truths, which may (end to shorten this Section : such as that, — man is by nature dead in sins, nothing buf spiritual death is to be found in the unregenerate soul, — all works pro- ceeding from man in that state are dead works; for an evil tree cannot brin/^j forth good fruit; — there can be no spiritual life infused into man, but what procceeds from Christ; — so that ' he that hath the Son, hath life, and he that hath not the Son of God, hath not life; — the figures, metaphors, repredenta- tions, &c. which set forth the darkness of the mjnd, or man's sinful state by nature, do not lead us to any gross conceptions of the disease, as though it were something material, and so needed some physical or mechanical power to be exerted to rectify it^; but rather, the scripture doctrine of the fall is, that the moral rectitude of the soul is disordered, the under* standing darkened through error, ignorance, and * No subject has been more betroped and befigured than the article of inherent grace. Scriptural writers speak figuratively of tlie religion of the heart — they call it circumcision — dying — living — seed^ creation, and so od; — and manyidivmes, instead of reducing metaphor le meaning, affix'groas notions to those terms, and cover them with grosser still, (111 one vroald think conversion consisted in the actual addition of some new bodily organs, or men- tal powers when nothing perhaps is intended but the be- lief of a truth or the practice of a virtue. Claude* $ Etiay on the CompoBition of a Sermon, vol. 1. p. 398. m llli 12 THE PRINCIPLE OF GRACE unbelief, whereby ihe will is influenced to rebellion, the affections are become unholy, sensual and bru- tal; all of which is made manifest by false worship, false hope, false comforts, and evil works; by the deep rooted enmity of the heart against God, and the aversion there is to depend simply upon his word. These things premised, 1 shall now proceed to take some notice of the prevailing notion of a principle of grace in the soul, I mean previous to the word of life being implanted there by the Holy Spirit. What is generally asserted upon this subject is this, that there is in regeneration, an inherent, spi- ritual, principle implanted in the soul, previoas to, and so separate entirely, and altogether from the hearing, understanding, and receiving the gospel of Christ. The nature of this principle, the manner of its coming into the soul and the use that should be made of it when discovered there, are matters about which the professing world is by no means agreed;— some plead for certain principles in the soul, previous to this principle; but here again they are divided wherein these pnnciples consist; while others maintain, so far justly, that there is no medium betwixt being dead in sins, and being new creatures; and these jgenerally hold, that this princi- ple ia infused into the soul, it does not know when, how, or where, or in fact whether it is there or no, till by the help of some kind^ caauistical friendj he is I i.i IN THE HEART. 73 onabled to persuade himself that it is &&. Though it frequently happens, that to a person's dying day he renr)ains in painful suspense, and dreadful an:|iety about it. — But let us hear each of these divided'par- ties speak for themselves. * Man comes to the grace whereby we are re- generated in Chri-rt, by a natural faculty; — as in ask- ing, seeking, knocking; arid before they are born again, there is repentance, a sorrow for sin, a change of life for the better, and a beginning of faith, and an initial love of God, and a desire of grace: these are an occasion' (how modestly expressed) ' by \vhich God is moved to bestow his grace. For such is the mercy of God, that he recompenses these very small beginnings of good, with this illustrious reward' We have the same sentiment given us in ihe following words. ' Some work of man there- fore goes before his viviHcation; viz. to acknow- ledge and bewail his death; to will and desire deli- verance from it; to hunger, thirst, and seek after life; all which, and a great deal besides, is required by Christ in those whom he will make alive.' To thes3 things it has been replied, that since we are dead in trespasses and sinSf we can do nothing be- fore, by way of preparation for grace, unless we think sinful thoughts and rebellious actions will do it. But, moreover, we h.ive seen arsons ihe best dispo.sed for this kind of grace — tho j.-^r-.on men- tioned Matth. xix. for instance: he was full of good I n l'%; 74 THE PRINCIPLE OP GRACE intentions, inflamed with a desire after heaven, and of a blameless life before men, notwithstanding which he^fas disapproved of; and there was another, whom yi% are told was not far distant from the kingdom of heaven— >wanted, as it were, but one step, and yet publicans and harlots, who were void of the least good qualification, went in before those who were civiti/ righteous, and externally religious. Nor does it happen favourably to this scheme, that the scrip- tures point out several examples or actual proofs of the assertion, that in the first manifestation of grace to the soul, God is found of them that sought him not: and made manifest to them that asked not after hi;ii. But we have been ingeniously informed upon this head, for the encouragement of the well-dis- posed, that < He is sometimes found of them that seek him not;— much more will be found of them that seek him, in his appointed way. ' ff we call to mind the true signification of the grace of God that bringeth salvation unto men, it will readily appear that, upon this plan, ^race is no more grace. There are others who agree in the main with the class above referred to, about the nature of this prin- ciple, and who, with them, insist upon the necessity of some kind of pre-requisites thereunto, and .yet would seem to diflfer from them, about the author of these previous principles, and the design of their being wrought in the mind. ' In persons to be re- generated is required a breaking of the natural ob- w IN THE HEART. 75 stinacy, and a flexibility of the will~a sound law- work upon the soul-a legal fear of punishment and 8 dread of bell, &c. and some anxiety about deliver- ance. But then we are informed that, < These things are not produced by nature alone, but are ra- her to be conceived of as the effects of the spirit of bondage preparing a way to himself for their actual '■egeneration. And (hat God does not bestow the grace of regeneration from a regard to, or moved by occasion of these preparations, much less by any merit in them, but God in this manner levels a way far himself, fills vallies, depresses mountains and hills, in order the better to smaoihe a way for hi3 entrance into the sou!.' To wiach it has been re- plied that all this, and more iscomrro-^ to those, who perish, and therefore cannot, either from the na- ture oj the iking, or the intention of God, be prepara- tive for regeneration. Not the former: for however great these things may appear to be, yet they con- tinue within the verg-e of spiritual death; and sin- ners are so far from being disposed thereby to spiritual life, that on the contrary, deceived by these acts, which counterfeit spiritual life, they are the more hardened in real death, and fondiv pleasing themselves, are at a greater distance from inquiring after true life, which they falsely imagine they have •btamed. N(.t the latter: for no intention of God can be rendered void. (See Witsius on Regenera- tion.) It may be added that the grace of God does not consider man «s upon the return to God— will- f 41 '■ •I f 76 THE rniNCIPLE OF GRACE jng to be saved, and only needing a little help; but PS being quite indisposed, even so ntjuch as to hear- ken to God's method of salvation; or rather, quite at enmity with the God of grace; though it is natu- ral enough for sinners to be in love with a false, or what Paul terms a perverted gospel Hence tho complaint which the Saviour brings against them is not, they are not sincerely disponed to come— they have not yet had a sound law-work upon their souls; —they are not sufficiently terrified with the dread ot hell, > v ^ Photographic Sciences Corporation ^ iV "Q ^c\'- 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 «> #, ^ ^,, (A \ 8* ON THE PRINCIPLE OF GRACE riseth darkness fleeth away, so Our first parents fell by admitting ii falsehood into their minds : and they were renewed in knowledge, by hearing the voice of the Lord God conveying the welcome tidings of « 3aviour. Was there any principle of grace in Adam'a heart previous to the bearing the word of \ -■ IN THE HEiRT, his head; :ount of a ired, and wrought; said unto -aightway 4, 5. spi- iy will be I ; which ning ever less is not Hies, but , Acts vii* men that x) the ear attention, :ause not and obey ars of the observed red upon upon the 1 records* 1 various Its fell by and they a voice of iaga of a grace in 9 word of $5 reconciliation ? And was not the divine word the instrument of conveying that knowledge whereby he was renewed? Surely no onr can put on a face to deny the last question; and without doubt corruption and grace, and their methods of working, are the same in all ages.— The case of Matthew is much to our purpose, Luke v. 27, 28. to see a man of his infamous character— in the midst of his avaric;ou8 and oppressive employment, wrought upon by a word speaking : so wrought upon as to change the whole bias of his soul; is such a proof th^t the word is passively implanted— that it is the very first pria- ciple of Iigh4, and the instrument of regeneration, that it requires a good deal of art to make even a tolerable opposition to it. -The instance of Zacc- beua recorded Luke xix. I.- -6. corroborates the doctrine. It will hardly be thought, that grace in his heart ingueaced him to climb the tree; for no- thing is more plain than that he was then a grace- less wretfh. Curiosity seems to have been the motive, that he might the more advantageously be- hold Jesus, whom he had beard of as an extraordi- nary person. When the Saviour said unto him, Make haste and come down, &.c. the happy effects quickly manifested, that the heavenly word was quick and powerful, and brought every needful re- quisite^ along with it«.-Paul's regeneration is thus i'. ^d^or^TZ'"'''' P'*'"*^"« ^° ^^^ apostle's own wordc moro?n,n. f*^ ' ^onvermon, • Can any thing denote a morojniqu.tous and savage temper! it is the very picture wmm 86 THE PRINCIPLE OF OUACE recorded, Acts ix. 3-8. where it ia obvious, that the volco accorrpanied with divine power unstopped his deaf ears. Let ua now consider the genuine import of some passages of scripture which are made use ofto prove the p-evious principle: Ist, The implanting of grace inlheheartis, Eph.ii. I. called quickenmg, and we are asked, * What instrument does God make useofto implant the soul in the body?' In leply to ihis deep question, the ^vriter frankly confesses he cannot tell. But if the enquiry be, how is a soul dead in trespasses and sins quickened and made alive onto God the scriptures furnish us with a sut- ficient reply, John v. 24, 25. When the word of grace enters into the soul, through divine mfluence^ it conveys the knowledge of Christ, whic:. quickens the mind to delipht in him, and ardently to long at- of an incarnate devil-the favour of man ia ^'^^^^''^l^.^^;^' terposc till something amiable and inv.f.ns aPP°"^ '".''i« obiecf but the grace of God is immensely rich, and inh- nUelv free It prevenla the most vile and hardened tebeU UbLs every equisito and recommendation m its own unspealablo and oenef.ccnt nature. It accomplishes all .ts blessed ends, not by any towardly di.Dos.Uon >n .tl>« «'""«;' but by that one glorious righteoMsr.ess provided m the Sa- viour This overtook the persecutor :n h.s journey to Da- mascus, liglit and comfort were poured upon h'm, not from Tny dawn of reformation in himself, but from a very differ- ent quarter; by oper>ing as it were a vvindo.v '" ^jeaven while he sojourned even m the suburbs oi h.,11. Be gav that just one, and was made partaker of the meslmiabb gift.' that vious, r unstopped jrt of some 5 of to prove ng of grace ening, and God riake ?' In leply y confesses , how is a ed and made ( with a Buf- he word of 16 influence^ ill quickens to long af- Lckvvard to in- ppear3 in the rid), and infi- iidened lebeU on in its own mplishes all its I in tliu sinner; led in the Sa- ournoy to Da- him, not from a very diff'er- 3VV in heaven, ull. He sair \Q inestiniabit) IN THE HEART. 37 ter him, John iv. 10. I Cor. xv. 45. I John v. 11 12. As the spirit dwelling in the first Adam's body,' made hjm n living soul; even so Christ dwelling iri the heart by faith, begins and maintains the life of God there. Such a soul will say, with the psal- mist, ' Thy word has quickened mo,' !2dlv, The implanting grace in the heart is called a resurrec- tion, Eph. i. 19, 20. and the que.stion put in fav- our of the previous principle is, * What instrument do you suppose Jehovah made use of, when he raised Christ from the dead, and what instrument will he make use of in the resurrection of the dead?' and it has been added, * none at all, no not even his word.' Hero it should be observed, that power or efficacy must always be of such a nature as is suited to the object upon which it is exerted. And though it may appear, that the power which rais- ed Christ from the dead was what may be called a physical power, it does not follow, that the same kind must be exerted towards them that believe; nay, the contrary is manifest, vtr. 17, 18. But then we are told, that the metaphor is destroyed. By no mer s; for in both cases nothing less than the great pow.or mentioned in the word is exerted by the di- vine Spirit; and this is the very essence of the me- taphor. And as to the spiritual resurrection, we are expressly told, Col. ii. 12. that it is produced through the faith ofihe operation of God; see Ezek. xxxvii. 1—10. 3dly, The work is compared to the creation, Eph. ii. 10, and we are asked, what in- I Si. i ^ h i r " tr,f 94 THE PRINCIPLE OF GRACE \y decisive, and impute any quibble that forma a seeming contradiction, to the blindness oftnan, who naturally opposes his own wisdom to the revelation of God. We may here take notice, how suitable the divrne word, in the hand of the Spirit, is, to perform ev(^Yy operation by which this principle is denomi- nated. Is it called grace in the hearH The gospel is styled The word of grace. Is it termed The truth in us? The gojipel is The word of truth. Is it called life} The scriptures are the toordaoflife. Is it con- ceived of as a principle ofjaithl The gospel record is The itord of faith, fitc. When this divine principle is implanted in the soul, tlie true kno^vledge of God is given. That is, a true knowledge of God in Christ, where justice and mercy in oerfection unite, shine, and harmonize. This is the true grace of God. This the sinner be* lieves with all his heart. Hia standing is fixed upon it; and it begets every answerable affection there. Hence the true gospel, being the proper principle of grace, begets in the soul faith, hope, love, Uc and is the genuine source of ail true experience. This view of things preserves the glorious system of grace, in its beautiful symmetry, its grand and uni- form connexion. Let us take a summary view thereof If we conceive of grace dwelling in the eternal purpose, it is nothing more than Jehovah's sovereign design of shewing favour to the people of his sboice, through the Son of his love. If we take 1^.^ Will! forms a nan, who evelation itable the ) perforofi 1 denomi- le gospel The truth it called [s it con- el record 1 in the That is, e justice rmonize. inner be* Ked upon on there, principle , iLc and J. This YBiem of and uni- iiy view ; in the ebovah'd leople of ' we take IN THE MEAET. 95 the term for the manifestation of his great love, free favour and boundless compassion, it is discovered in the incarnation, life, sufferings, and death of the Lord Jesus Christ, by whom grace and truth came. If we speak of grace as a doctrine, then it is the word of truth revealing, explaining, and proclaiming the nature, end, and design of Christ's work, as the Surety of his people. And if we take the term to signify that vital principle, by which we are par- takers of spiritual life, it is the doctrine of Christ implanted in the understanding, possessing the will, and infiuenoing the affections and conversation: and so conforming the soul to Christ, which was the very end of being chosen in him before the foundation of the world. Th^ following remarkable words of Dr. Owen, may be considered as an epitome of the whole of this Essay, and with them I conclude it : « As the word is in the gospel, so is grace in the heart; yea they are the same things variously expressed, Rom. vi. 17. as our translation doth not, so I know not how, in so few words, to e.ipress that which is em- phatically here insinuated by the Holy Ghost. The meaning is, that the doctrine of the gospel begets the form, figure, image, or likeness 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 word, are as children of the same parent, complete- If ^i^ M 96 THE FRINCIFI.E OF GRACE ]y resembling and representing one another. Grace is a living word, and the word is figured, limned grace. As we have heard, so have we seen and found it; such a soul can produce the duplicate of the v/ord, and so adjust all things thereby. The first original expression of divine truth is not in the word, no not as given out from'the infinite abyss of divine wisdom and veracitv, but it is first hid, laid up, and expressed in the person of Christ. He is the first pattern of truth, which from him is express - ed in the word, and from, and by the word impress- ed on the hearts of believers', so that as It hath pleas- ed God that all the treasures of wisdom and know, ledge should be in him, dwell in him, have their principle residence in him, Col. ii. 3. so the whole word is but a revelation of the truth in Ckriit, or an expression of his image and likeness to the sons of men. Thus wo are said to * learn the truth gs it is in Jesus, Eph. iv. 21. It is in Jesus originally, and really, and from him it is communicated unto us by the word. We are thereby taught, and do learn it; for thereby, as the apostle proceeds, we are renewed in the spirit of our mind, and do put on the new man which after God is created in righteousness and true holiness, v. 23, 24. First, the truth is in Je- sus; then it is expressed 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 iiansforming truth did thus proceed, ifiy, this is carried by the apostle yet r. Grace d, limned seen and plicate of )y. The lot in the ) abyss of hid, laid t. He is I express - 1 impress- ath pleas- md know* ave their the whole ristf or an he sons of ith &8 it is Inully, and into us by learn itj B renewed 1 new man sness and I is in Je- ihis word, ;he heart,' ihrist, his h did thus postle yet IS TUB HEA.RT. 97 higher, namely, unto God the Father himsolf, whose image Christ is^ and believera his, through the word, 2 Cor. iii. 18. < We all with open faee be- holding as in a glaas the glory of the Lord, are changed into the same image, from glory to gibry, by the Spirit of the Lord;' whereunlo add, chap, iv. 6. ' God who commanded the light to shine out of darkness, hath shined into oar hearts, to give the light of the knowledge of the giory of GoJ, in ths face of Jesus C hrist .' The first^pattern'or example of all truth and holiness is God himself: hereof Christ is the image, v. 4. Christ is the image of God, ' the brightness of his glory and the express image of his person,' Heb. i. 3. < The image of the invi- sible God,' Col. i. 15. Hence we are said to see the glory of God in the face of Jesus Christ; be- cause he^ being his image, the love, grace, and truth of the father, are represented and made con- spicuous in him. For we are said to behold it in his faee, because of the open and illustrious mani* festalion of the glory ofGod in him. And how do we behold this glory? in a glass (as in a glass) that is, in the gospel, which hath the image and likeness of Christ who is the image of God, reflected upon it, communicated unto it. So have we traced (ruth and grace, from the person of the Father, unto the Son as Mediator, and thence transfused it into the word. In the Father it is essentially, in Jesus Christ originally and exemplary, and in the word as in a transcript or copy. But doth it abide there ? ft , K I 98 THE PRINCIPLE OF GRACE, &Q. Nof God by the word of the gospel shines into our hearts. He irradiates our minds with a saving light into it, and apprehension of it. And what thence ensues? The soul of a believer is charged into the same image, by the effectual working of the Holy Ghost, 2 Cor. iii. 18. that is, the likeness of Christ implanted on the word, is impressed on the soul it- self, whereby it i? renewed into the image of God, whereunto it was at first created. This brings all into perfect harmony*. ' * See Dr. Owen on the 130th Paalm, p. 168—170. Quar- to ad it Ion. i es into our aving light iidt thence ed into the ■ the H0I7 I of Christ he loul it- [e of God, brings all ESSAY II. QwV THE KATURE OF F£ITH. Ephesians iv, 5. — One faith. 170. Quar- INTRODUCTION. It has much prevailed aaa fashionable sentiment, though it displays great ignorance of human wretch-? edness, and the vast extent of the holy law, that if we walk before God accoiding to that light which is afforded us, either by nature or religious instruc- tion, our services will be pleasing to God, and with- out doubt we flhall be happy with him for ever. From hence it has been argued, that if it be true tiiat man can please God here, and enjoy him here- after, by doing the best he can, there can be no necessity for him 'to trouble himself about those matters of opinion, about which even the wise, the learned, and the religious, are so much divided. Yen, it has been thought that an attention to those things has beeu the grand cause of the present glar- * HI i-fH IS. M!i m 100 01^» THE NATURI OF FAITH. ing declension in piety. But surely such are not aware, that this sentiment is immediately opposed, and effecti^ally overthrown, by the unerring word of God, which declares that * without faith it is im- possible to please him;' and also that there is no ac- ceptable worship without it; 'for he that cometh to God must believe that he is, and that he is a fewarder of them that diligently seek him.' Which includes, not only a belief that there la a God, which the devils believe and tremble at, but that he is such an one as the scripture? represent him to be. To form ideas of the great God contrary to his true character, and to worship, him according to our own false imaginations, is to worship we know not what; is to worship, in fact, an imaginary god- All such worship, therefore, although attended with the formalities of invocation, adoration, confession, petition, supplication, dedication, &c. and with the most animated harangues, about the excellencies of virtue, and the extensive rewards of piety, or even of the happiness and comfort of the people of God, is not only unprofitable, being unmixed with faith, but odious and abominable ib the sight of God. Isa. Ixvi. 3, 4. Rom. xiv. 23. Psal. 1. $1. Again.- true holiness, whether of heart or conver- sation, cannot possibly be without faith, for in reality faith is the grand source from whence it flows. Such is the inseparable connection betwixt faith and sanctification, that where works do not appear, h are not y opposed, ring word h it is im- e is no ac* Cometh to it he is a n.' Which a a God, , but that resent him contrary to ^cording to > we know ;inary god> ended with confession, id With the xcellencies ' piety, or people of nixed with te sight of 1. 1.$I. or conver- r in reality '• it flows, wixt faith Dt appear, On» THE NATURI. OF FAITH. JO I faith is dead; and where faith does not dwell, works are dead also. Works, therefore, without faith in Christ, however splendid, are of no account at all in the sight of God; and the heart not being purified by faith, being naturally polluted, cannot but bring forth corrupt fruits, even as a corrupt tree cannot but bring forth corrupt fi u f . Further: faith is essentially necessary to salva- tion. The scripture teaches ii=r, that there is no other name given under heaven among men, where- by we must be saved, but the sacred name of Jesus Christ, and most solemnly avers, ' He that bp.'iaveth on him is not condemned, but he that believeth not is condemned already, because he hath not beheved in the same of the only begotten Son of God,' Sfc. John iii. J8-~36.; and notwithstanding the Wul deceit appearance among' men, unbelievers are ranked in that black list of characters, that~are excluded the kingdom of heaven. Luke xii. 46. Aev. xvi. 8. The necessity and importance of proceeding with the greatest care, in our inquiries about faith, will appear, if we add to the above considerations, that all men have not faith— that there is such a thing as a dead faith-a feigned faitii, &c.-that, in reali- ty, there is but one faith that will profit the soul. Yet if «e attend to the prevailing cavils in the pro- fcssing world about faith, it will not be wondered at, t.^ !!n 102 ON THE NATURE OF f AITH, that men of Rense, who havo no fear of God before their eyes, reject every syslemof religion as a mere farce, or that deism should so much pre- lil in our day. For while they behold that faith, which is in general acknowledged essential to salvation, mado a matter of doubtful disputation; by some any ihio", by others nothing; by a third clas3, every thing; and by a fourth, vvorse than nothing; they cannot think that all are right; nor can they think it consistent to suppose, that the God of nature, the Fountain of ail intelligence, would give a revelation to his crea- tures that was altogether unintelligible; and if per- sons were not led more by fashion and custor.i (for it is becoiflp rather indecent to be of no religion) in their religious profession, than solid reflection; they would rather reject all religion, and commencotJeists, or renounce the vain jangling of the profe.^ing world, and become Christians indeed, by receiving that truth which is able to save their souls. It re- mains, therefore, that there is no consistent medi.un between ancient apostolir, Christianity, and down- right infidelity; and accordingly. In strict truth, in his sight who searches the heart; there are but two sorts of men in Christendom; and at the day 0|- judgment it will appear so to all the* world. Now we are divided into a great variety of sects and parties, but then of all these sects and parties, there shall appear but two sorts of men, believers and unbeliev- ers. And then that most remarkable saying ot Jesus Christ will take effect and be fulfilled, ' He It )4 od before as a mere lii in our b'hich is in on, made iny ihiBg, hing; and inot think isiatenl to tain of ail his crea- ind if per- jslorii (for ligion) in tion; they icotieists, ^rofe.iing receiving I. Ft re- It medi.im md down- trulh, in e but two le day 0|' . Now we d parties? here shall unbeliev- saying o/ led, 'Me or; THE NATURE OF FAITH. 103 that belie veth and is baptized shall be saved: but he that believeth not shall be damned.' See Bellamy's fiesay on the Gospel, p. 253. •*o|o fc .. SECTION I. A GENERAL VIEW OF THE VARIOUS NOTIONS AND DEFINtTIONS OF FAITH. Faith, id the scripture account of it, is a very simple, intelligible thing. But as it is retailed out in the professing world, it is sometimes so cut and trimmed, so changed and metamorphosed, that it is hard to say, after all the definitions and directions that have been given, what it is, wkerein >t consists, or how it is to be performed! Some notice, how- ever, may be taken of the names which have been given it, in some of its transmutations, though fully to explain their genuine import, our skill would fail us in attempting, 1 Tim. i. 6, 7. Faith then, ab it appears in human writings, has among several others, obtained the following epithets, viz. histori- cal faith, temporary faith, the faith of reliance, the faith ")f affiance, the faith of application, the faith of approbation, the direct, the reflex, the recumbent, the courageous the venturesome, and the triumph- al Hi' li '' \ 104 ON THE NATURE OF FAITH. ant, acts of faith. It is also represented by some as having, and putting into action, eyes, ears, mouth, arms, hands, fingers, legs and feet. — To describe these various kinds of faith, and to give direction when each of these acts should be put forth, or which of these members should be exerted, has served to employ the time, talents, and ingenuity of many, though, after all, few of them, if any, have conde- scended to make it appear, how their notion of faiih is consistent, either with the scripture definition thereof, or !>h« use of the term in commoo life. Fearing, therefore, lest I ahould get involved in a labyrinth of inextricable difficulties, should I attempt toexplaita the above terms, and indeed, not seeiai; what use by labours would be of, had I talents to perform it, I shall leave thatpartofthe work to those (hat have mora lima on tlieir hands thin I have, and whose reputation and interest may lie more in the use of th«m than mine happens to do. However, a few of the most inteliig-ible definitions that have been given may be considered. First: it has been received as a common axiom, for the use of the weak and wavering, who never- theless wish to think well of themselves in religious concerns, that the desire of grace is grace; and so. that thfi desire of faith is faith. < So if there be but a willir.ig rnind to this i^ervice it is accepted.' — With- out doubt, where thv3 true grace of God is known, there wJll be an earnea^. desire after its increase, it III' some as , mouth, describe direction or which lerved to af many, 9 conde- n of faiih definition aoD life. ved in a I attempt >t seeia^ aients to c to those lave, and re in the wever, a ave been ti axiom, [> never- religious ; and so. -e be but '-VVith- known, rease, it ON THE NATURE OF FAITH. 105 being a living principle in the soul. But surely this is a very unwarrantable way of proceeding, either in defining- iailh, or leading those who wish to know whether they have believed or not, to a fair trial. The human heart is deceitful above all things, and is ever ready to fancy what is most agreeable; and indeed there are but few under a religious profes- sion, but are ready to think, that they sincerely desire and endeavour to believe, though they are not able to perform their desire. Surely then we are not allowed to say, that every desire of faith is fdith; this would be too vague. The desire tken must be limited: and of course qualified. Without doubt it should be, in order to prove itself genuine, an humble, penitent, sincere, earnest, and afTection* ate desiie. But there are some very material objections to this notion of faith ; First:— It leads those who think they have such a desire, to presume upon it. If a sense of guilt trouble the conscience, nothing but that which feirly atonea for bin can ef- fectually remove it. But sinners are naturally dis- affected to the gospel hope, and would rather catch at any thing fur present relief, than give up every good thought of themselves, and be relieved from that which is equally free for the profirgate, as for the morally decent. Tc lead sinners therefore to take peace, or encouragement, from the workings of their own minds (which, while in a state of nature, are nothing better than the working of pride), is to establish them in their eomity to the gospel hope ; I it ; t ' 106 OK TH« I^ATtniZ OF FAITH. aixi this einnol be done without confirming them in preeannption. Again : it tends to, and often actu* ally doea involfo thoie far whnte fellaf it is intended, in greater dietren, since it is told them that the de- sire must ba qualified. The distressed person is led to seek within himself, for the approved qualities of this deairv; but finding sa much of tho world there, so manjr interruptions in his devotion, so maay in< stances of deceit in his heart, &c. either he comes to a conclusion that he has not such a desire, or has it net to that degree, which is thought necesaary, in order to constitute a right desire. This he sincerely lainents; yet \iv^ m sad suspense from day to day, waiting and praying, as be is encouraged, for this desire. Sometimes he thinks (especially under preaching) he has obtained it, and then hope, joy, and oomfort, begia to arise. Anon all theee pleas- ing symptoms are cut down, dried up, and withered! then his life bangs in doabt, and were it not that he is told by his miserable comforters, that to sincerely lament these things is a token for g(K>d, his soul would be driven into black despair, unlesa it could obtain aome temporary erne by mingling again with the world. It needs not be told, at least to those who have bad access to claEt- meetings, and meetings for relating experiences, bow common this method of eoffiforting them that mourn, is in our day. But ah! how foreign to the hope set before us in the gos* pel ! In fact it is neither law nor gospel. Neither works nor grace. But a mere device of Satan to m g (hem in ften actu- intended, it the de- ton IS led jalitieB of rid there, m«ay in- cornea to or haa it asary, in aincereiy y to day, , for this ly under ape, joy, M pleas- withered! >t that be sincerely his soul it could ;ain with to those meetings i method ly. But the gos- Neither Satan to ON THE KATtms OF FAITH. fOJ blind the minds of them that believe not, t Cor x IS. For Farther; the thing itself »8 contrary to scriptare and common sense. When a person says, ' I desire to boheve*,' nothing more pertinent ean be replied than, why then donU you believe ? Does seme sove- reign power, some fatal necessity prevent you } Or have you a sincere desire to believe what God has nhlZ^^ " hew suppowd. k a grtat mistake, and gro» absurdity; evea that men may sineeraly chooae a^d deairo tho«« apintual duties of love. acceptancJ. choiot. rejeJ'on! &c. conaiatmg m the exercise of the will itself, or in The disposition and mclination of the heart; and vat not bi ablo io£f r. "" '''V'''°\' This is absurd. CcZ it su j! poses that a man directly properly and aincereiy, inclinj. o have an mclmat.on which ai the same time is contrary Hin«H\" .r '•*'l' V^ '^*' '^ **» 'Wosa him not to be ii^ dined to that which he is inclined to. If a man in the dia- position and acts of his will does properly and directly m\ m with those duties, he therein virtually perform tC^^ for the duties themselves consist in that\rry tS. ih^r' consist m the state and acts of the will being so firS^d aJd directed. If th, «,al properly and sincerely falls ^ ith a certain proposed act of viU or choice, the aouTth^reiJ makes that choice its own. Even ns v^-han a moJ ng boj? lalls m with a proposed direction of its m.>tion, that is iS same thing as to move in that direction. Tha wh 'h is called a dewre and wilUngneas for these is^ard dS in o"„^v?n"/" m'P'!;*'"""^''^"'' bas respect toTbose d^! only indirectly and remotely, and is improperly represented 11?~; L\ * ^ "'u-"""®. «v""0'e, not these things them- i?i I** lerminatas these volitiona and d«sfes.-»cff Edwards, on Free Will, p. 131. «w«ire«. ifee !' w Biiil ;!!;: I'l 108 OK Tlir. NATURE OF FAITH. said, only there is not suflicient evidense thereof; the salvation is de&irable, but not sufficiently proved to be true? Rather does not your unbelief proceed from ignorance, and a cons<^quent disinclination to believe? Without doubt it does. But to convince of this is a work, which he only, whose name is Al- mighty, can perform. Therefore it is said by way of apology, that such desire to know the gospel. Then surely, the nature, design and evidence of the gospel salvation should be laid before them, instead of putting them to pore upon their own hearts, in order to extract some kind of comfort from their supposed desires. But, as before hinted, the plain fact is, the gospel hope is thought to bt too weak to support them; and therefore this humble, sincere, earnest, and af* fectionate desire, is to believe, not in Christ alone, but that they are the children of the Most High, the peculiar favourites of heaven. The desire, therefore, may be considered as an important strug- gle between conscience, which bears witness that they are not the children of God, and which the Holy Spirit in the word confirms— ^and (he aspira- tions of their pride^ under the influence of that an- cient doctrine. Ye shall bs as gods. Now as the former prevails, conviction, fear, shame and torment, are the painful consequences. But when the latter gains the ascendency, and so the conscience^becomes blinded or seared thereby, then some kind of peace, m thereof; y proved r proceed nation to convince me is Al- I by way gospel, ice ofthe I, instead earts, in 3m their le gospel ft theoi; I, and af- ist alone, ist High, e desire, ml stiUg- ness that I'hich the i aspira- [ that an- >w as the (ornoent, the latter becomes af peace, 0>r THE NATURE OP FAITH. 109 joy, and comfott, are its attendants. But if such persons are, through divine teaching, mercifully brought to obtain peace by the blood ofthe Redeem- er's crobs; they will then perceive, that all their previous desires, prayers, resolutions, and endea- vours, were not in reality after God's salvation, but aimed at doit% or feeling something- from which, or through which, their peace and hope might be derived, Once more, the person who IS seeking faith, or desiring to believe, must either be a believer or an unbeliever; for between these two there is no con> sistent medium. He cannot be a believer, or else what he professes to believe, would give rest to his soul. * For being justified by faith, he would have peace with God,' and cease from those fruitless werks, &c. He must therefore be an unbeliever: and as such is in a carnal state. But the carnal mind is enmity against God. Therefore, though it is natural enough, for one, under the alarms of con- science, sincerely to desire peace; it is neither scriptural nor rational to say, he desires to believe the truth of Christ, or is seekirq; faith in him. He does not understand or know what faith in Christ is; how then can he seek it? His heart rises in enmity when the pure gospel Is prea«7hedi how then can be desire it? Would it not much beUer become Christian teachers, when they have to deal with ?uch persons as those under consideration, to copy i j, H i 10 or THE NATURE OF FAITH. after the example of Christ in his Irentmenl of iho like cliaracters? Matlh xix. IG— 21, &.c. Faith has also been defined a condition ofjustifi. cation, or that act of the mind which Go 1 required us to exert, instead of obeying the whole lawj and it> frequeritly called the obedience to the new law. This sentiment has been sufficiently exposed by those who have engaged in the Arniinian controver- sies; and Stands so much opposed to salvation by grace, that no one can receive it, but he whose mind is blinded by the god of this world, and who is under a strong delusion to believe a lie. It indeed comes under the specious reconrunendation of that doctrine, which would seem to wear the face of more than ordinary holiness, but is in fact an abominable Antinomian tenet, and aims at making void the law. Astn faith, it is as foreign to the scripture view of it, as darkness is to light. 1 shall therefore offer no other refutation of this notion, than Paul's word:}, Rom. iv.4, 5. * Now to him that workelh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him tliat justifleth the ung«dly, his faith is counted tor righ- teousness.' Again it has been said that—' Faith is not simply Ihe believing of any sentence that is written, or thqt can be thought upon!' — It is seldom expressed iu these very words, though the same thing is to be un- \. nt of iho ofjustifi. required iw, and iH new law. posed by lontrover- ralion by loge mind nis under !ed Gomes doctrine, lore than sominable d the law, view of it, offer no *s words, h is the But to him t!iat for rigU- ol simply n, or thqt eased ia to be un- ON THE NATURE OF FAITH. 1 || deretood, when we are told that—' Faith is a saving grace, implanted in iho heart at regeneration (and must therefore be previous to understanding and be- lieving the gospel) by (he .Spirit of God, and is a disposition of readiness in the human mind, to be. lievo the gospel.'-i}„t this faith, vvlmttver it be, cannot be the faith of the operation of God; because that comes by hearing the woid of God. It is ad- mitted, that unfeigned faith is a work of the Spirit^ and that s'jivation is inseperably connected with it' yet scripture and common sense forbid us thinking' that farii cm exist without a testimony. The ah- su rd.ty of this notion, about a disposition in the mind towards the gospel, previous to a true understanding thereof, has been shewn in the sixth Section of the iirst kissay. By others faiib has been defined, a belief that we have a right to salvation in preference to olhers-a belief that we are the elect of God- or a persuasion that Christ shed his blood for me in particular, or that I shall go to heaven, &c. That believers do come to a knowledge ofttheir personal interest in Christ, and the things that they believe and hope in «s granted, and will be considered in its proper place' But It 13 most certain, that carnal men may and do embolden themselves, upon false notions, to use tho most confident expressions about their personal in- teres;t in the favour of God. Such as, ' I know so surely as that there is a God in heaven, that he k 112 ON THE NATURB OF FAITH. my God, and thatl shall as surely go to heaven as if 1 were there,' Sic. Who mors.confident than the Pharisees? they had no doubt of God being the.r Father- and yQi,vvbo more blind to the knowledge of the true God than they? If it be faith to beUevo our relation to God, to call ourselves the dear peo- ple of his choice, and appropriate all the blessings of eternal lite to ourselves; then the Pharisees had faith in a very eminent degree. But to suppose that faith consists in a firm persuasion of our own interest, is, in effect, the very same thing as to say faith is a believing that we believe. To this it w^U be objected, that wicked men, deceiving their own souls, in believing a lie, is no argument against the appropriating act of faith upon the grant of the gos- pel True, if that were all the groano of objection. But it wants evidence from scripture to support that notion, that God promises eternal life to every hear- er of the gospel, or which in fact ia the same thing, that every hearer has a right to believe that Christ died for him in particular. It is granted that the eospel proclaims salvation indefinitely, and declare* that every believer thereof shall be saved, aod that whosoever believes on Christ, hath everlasting life; vet it gives no ground far any one to assure himself in his first believing, that Christ and heaven are in- fallibly his. Every believer of the gospel is confi- dent that whosoever believeth on Christ shall bo saved,'and that it may be said of every one who is saved that Christ loved him, and gave himself for THE OPERATION OF GOD. 1«1 salvation in the things he has held forth, then it is plain, that his fai'.h is the substance of his hope; and the nature of his hope will be es his faith is The (arm is frequently used in the Bible in (his sense, as Rom. iii. 3. * Shall their unbelief make the faith of God of none effect .?' Gal. i. 23. 'The faith which he once destroyed;' and what the apostle preached 'Jesus Christ and him crucified.' In this sense it was used Gal. iii. 2, 5, 12, 23, 25. and nothing but the doctrine of Christ, which, by the writings ofthe prophets and apostles, were delivered to them, could be intended when Jude, vor. 3. ex- horts to < contend earnestly for the faith once de> livered to the saints.* *' Calvin, in his Inst. B. 3. chap. 2. § 13. obaerves, that * Oftentimes faith signifies the sound doctrine of religion, as tii the place that we now allege, 1 Tim. i. 5. And in the same epistle Paul will have the deacons to 'hold fast the mystery ofthe faith in a pure conscience.' Again, when he published the falling away of certain from the faith. But on the other side he saith, Timothy was nourished up with the words of faith. Again, where he sailh that prof«no vanities and oppositions, falsely named sciences, are the cause that many depart from the faith: whom in another place he calleth reprobate touching faith. As again he chargeth Titus, say- ing, ' Warn them that they may be sound in the faith.' By soundness he raeaneth nothing else but rs 122 'tis THE FAITH OF purity of doctrine, which is easily corrupted, and brought out of k ind by the lightness of men. Even because in Christ, whom faith possesseth, are hid. den all the treasures of wisdom and knowledge. Therefore faith is worthily extended to signify the whole sum of heavenly doctrine, from which it can- not be separated ,*' There are many things spoken of in the sacred writings concerning faith, thct must be understood in the above sense. As first: our resurrection from a death in trespasses and sins, Col. ii. 12. This cannot ititend «ny act of the human mind, under any influence w)iatever, for' of his own will begat he us by the word of truth .^ Faith in this sense comes by hearing the word of God. But this shows how faith comes to us; not how we approach to it. Our ears are net previously disposed to hearken; but the almighty voice of the Son of God goes forth and un- stops the deaf ears; even as he once said to one literally deaf, Be opened. And straightway his ears * One would think that the greater part of those who call themselves Caivanists, are^shamefuliy deficient in know- ing wherein Calvin's doctrine consists; or should we find tliem maintaining the notion of faith being in the heart be- fore we understand, receive, or even hear the word of God? But jt has happened to Calvinism, as it has long been with Christianity: — many are fond of the name, for the sake of credit, reputation, and interest, who yet are as ignorant of the doctrine, and as far from following the practices of the tirst Christians, as an idolatrous pagan. upted, and en. Even 1, are hid. knowledge, signify the lich it can* the sacred understood BCtion from .12. This , under any )egat be us nse comes ihows how to it. Our in; but the th and un- aid to one vay his ears f those who ient inknow- ould we find Lhe heart be- fvordof God? ig been with the sake of s ignorant of icticea of the I TH£ OPERATION OP GOD. 123 U were opened. But this sentiment has been consi- sidered in the former Essav. • Again: it is faith taken in this- sense, that is the matter of justification before God, and in the sinner's conscience. No fact comes better estabhshed in the word of God, ihan that the matter of a sinner's justi- fication is the righteousness of Christ imputed. It IS established firm as Jehovah's throne; nor can the deepest subtilties of hell move it. Yet we are ex- pressly said to be justified by faith, Rom. v. 1.; iv. 3—9. and the divinity of men would teach us, though nothing can be more palpably absurd and dangerous, that faith justifies us as an instrument; and many by acting faith, as an instument to their justification, are insensibly led, upon many oc- casions, to substitute these acts of faith, in the place of those divine acts which wrought out the all-suffi- cient righteousness. But if it be faith, as an instru- ment, that Abraham, is said to be justified by, then it would seem that it is by the instrumentality of Abra. ham's faith, that all his seed are justified ! For it is the yery same thing that justifies him and his children; see Rom. iv. 3—8. compared with verses 22—25. To the same signification are the following scrip- tures: Rom. iii. 38. Gal. ii. 6.; iii. 24. It is what th9 sinner believes then, or the work of Christ alone, separate from all its eflfects and fruits, that justifies*! arm,n5°"r^'' ^''? "'^i'' °^ ^^^'^^ *'°"e is the meritoflous fh«t w u ^J' justification, yet we must ever remember, that jt 13 only he that believed, that is justified by it.~Ed! 124 ON THE FAITH OF It has been very common to use the phrases ' jus- tifying faith,' and ' saving faith;' and it is to be hop- ed many use them, without connecting any errone- ous sentiment therewith. Yet it is plain others would be understood, that it ia some peculiar sort or manner of believing that justifies. But if the hear- tiness, seriousness, or sincerity of our believing, have any influence whatever in our justiflcatioii, it cannot be said to be * freely by grace through the redemption which is in Jesus.' Further: Faith in the sense under consideration is what believers live by according as it is written, ' The just shall live by his faith.' Some are apt to imagine that the vigorous actings of the soul are here intended. Such live (such a life as it is) by the workings of their own mind, which they call faith. But surely this is not the life of faith pointed to in the scripture; far otherwise. The soul that is spi- ritually quickened, lives a much nobler life than this. He lives by his faith it is true; but what is the believer's faith? Undoubtedly Christ as he is re- vealed in the word. ' He is our life,' Col. iii. 4 and ' this is the bread that cometh down from hea- ven, that a man may eat thereof and not die. I am (says Christ) the living bread which came down from heaven; tf any man eat;of this bread he shall live for ever, and the bread that I will give is my flesh which I will give for the life of the world.' He, therefore, who lives by any thing else, whatever bis ON THE FAITH, &C. II7 Christ bo given, their claim will, in lhe«nd, be found miserably de/icient . And though persons may strain every nerve in labouring to believe that their state is good, or to make that true which is not true before they believe it, will remam an unchangeable truth that, ' he that believeth not (that very gospel which Christ and his apostles preached) shall be damned.' —Seeing then that there is but one faith, and that without it we cannot please God, acceptably worship him, or eternally eupj him; and since those various and opposite notions of faith prevailing in the pro- fessing world, cannot all be right; it follows that there is danger of oeing deceived; this cautions us to inquire, wherein the very essence of the one faith consists? which, when known, in obedience to the exhortation, we should contend earnestly for. SECTION If. ON THE FAITH OF THE OPERATION OF GOD. The inquiry in this Section is, principally, where- in the nature of that faith consists which may with strict propriety be styled likeprecious with the apos- tles? and in order to avoid an error in the proposi- tion, and so to prevent stumbling at the thr::Bhold, I shall rest satisfied with such a definition of it as the K 2 118 ON THE FAITH OF Bible affords. And sureljr, when the unerring Spirit of truth condescends to define, and to point out a line of illustration; it manifests much pride and ignorance in any one to swerve from it. Nor is it to be wondered that any who swerve from the scrip- tural definition, should alcio err from faith unfeigned, and turn aside to vain jangling. According to that very accurate divine, Paul, < Faith is the fubstance of things hoped for, the evi- dence of things notseen^,' Heb. xi. 1-. Here thea we are presented with a full, clear, and comprehen- sive defioiti jn of gospel faith: that faith which is of the opei'ation of God, and without which ve cannot please him; It consists of two parts, viz. (^e truth * It may not be improper here to observe, that this text is, by some, difterently translated. They say, the original word {hypostasis) which is rendered substance^ should ba translated confidence, as in the margin, and in 2 Cor' ix. 4.; xi. 17. Heb. iii. 14. This confidence, oa/ they, re- opects things hoped for, i, e. future good thing& promised, and is illustrated by the faith of the patriarchs, The word (elenchos) evidencct they translate conviction, i. e. of things not seen, which are more comprehensive than things hoped for, as they include every thing that God has either testified or promised — things past present, as welt as things to come. So that both the words confidence and convic- tion, according to this view, are expressive of simple belief; and the object of this belief is the truth, whether testified or promised" — See M'Lean's Treatise on the Apostolic Commission, p. 81- See also a little piece entitled, ' The belief of the Gospel saving Faith' by the same a«- thor, p. 5, 6.— Ed. unerring to point trida and iot is It he scrip- (ifeigaed, e, Paul, , the evi- [ere thea mpreheo- ich is of 'd cannot (^e truth t this text le original ce, should n 2 Cor- ix. they, re- promised , The word n, t. e. of ban things has either H as things id convie- iple belief; 3r testified Apostolic entitled, same au- THE OFBRATION OF GOD. I 19 believed, which in the substance of things hoped for; and the belief oj the truth, which is the evidence of things not seen*. How plain, how ralionni, how worthy of the God of intelligence! We read noth- ing here of the direct, or reflex acts, nor of making a false-hood truth, by confidently believing it. Here is nothing said of the personal appropriating act, neither is faith and its effects confounded.— But I flhall proceed to consider a little more particularly, this truly excellent definition of the faith of God's elect, which the inspired apostle has with plainness and clearness laid before all men. The author explains the apostle's definition of faith thus; • Now faith is the truth belioved, and the belief of the truth.' That the word /m7A is used in scripture in a melonymical sense, i. e. as importing the truth to be be- heved, must be very evident to an attentive reader. Acta ▼1. 7.; xxir. 24. Gal. i. 23. Phil. i. 27, Jude, 3. Rev. ii. 13, &c. And that its general acceptance is the belief of the truth, IS equally clear, and probably will not be denied by any; so that whatever may be the true meaning of this pas- sage, Mr. Eckmg's ideas are well supported by t!ie scrip, tures, and the doctrines he has advanced in the remaindoi of the Section, will remain unafTected by any criticisms ud- on It. ' *^ It may not bo improper however to observe, that in il- lustrating the second part of his definition of faith he has gone into a slight inconsistency, and has departed from the Idea w.th which he set out; for he has mtide the evidence of things not seer, to consist in the ttuth f be believed and not m our belief thereof. So that, although he at first explains the word in a double sense, yet he has for the most part, as the reader may preceive adhered to one idea. —Ed- I\ 120 OM tHE FAITH OF Firit: Faith is the iubitance of things hopid for. The Bible exhibits one harmonious, conBistent, beautif-' system of truth. The whole of which, in ell its glori'ouB parts, is only a transcript or copy of what was drawn out in the character of Jesus Christ: so that the truth as it is in him, or the doc trine of Christ in the scriptures, of which many sum- maries are given, contains the sum or substance of the whole compass ef evangelical truth; and the hope which is laid up for the saints in heaven, is heard of in the word of the truth of the gospel. Col. i. 5. which is the substance of what things they ex- pect hereafter, or the substantial foundation of their hope. Faith then, in the first port of the definition under consideration, evidently intends the things to be believed: and that the term is often used in this sense, in things human and divine, will appear by having reference to a few instances. Laws and treaties made and confirmed, betwixt one nation and another, are called the faith of those nations. To preserve them inviolably is called keeping the faith; and for either party to recede from, or break any of them, is called a breach of faith; and these lawp, treaties, &g. are the substantial ground of hope and confidence to each nation. When a per- son has declared his sentiments upon any point, those things that he has testified of are properly called his creed or his faith: and it becomes very common to denominate such a declaration, a con- fession of faith. If the person professes his hope of ON THE NATURE OP FAITH. 1 13 him* in particular, while yet he is not confident that this is true of himself, hecause it remains to bo proved that he has believed, and that it is the gospel ofChrist which he does believe*. And since it is not any thing about ourselves that we are immedi- ately called to believe, but the testimony that God has given of his Son; our confidenra, if it be that which the gospel produces, is not in ourselves, noi» of the goodness of our state, but in the sufHciency of that salvation which the scriptures inde6nitely proclaim. Besides, some have rejoiced in the word of the gospel, who have afterwards revolted from their profession—many think they believe the truth, who are at the same time believing no truth con- tained in revelation, for it is no where ascertained in the word of God, that Christ died for the actual transgressions of any person in particular. But the mystery of this sort of faith is set before us in the following lines. ' Let it be well observed, that the reason why we are to assure ourselves in our faith, that God freely giveth Christ and his salvation * When a man believes the gospel, he must be immedi- ately consci IS that he does so; though this requires to be farther proved by the fruits of hia faith : but if it also • re- mains to be proved that it is the gospel of Christ that he doss believe,' he must either in the mean time bo suspend- ing hisbplief of the gospel till he obtain that proof, or else he must be believing it without proof. A proper attention to the difference between the evidence of our believing it, v/ould have prevented this inaccuracy. Yet every man ought to take heed lest he believe a false gospel.— -Ed. K ii i \i n4 ON THE NATURE OP FAITH. ^o US particularly, is not, because it is a truth be- fore we believe it, and because it wWl 'never be true except we do, in some measure, persuade and assure ourselves that it is so. We have no abso- lute promise or declaration in the scripture, that God certainly will or dot' give Christ and his sal- vation to any one of us in particular; neither do we know it to be true already either by scripture, or sense, or reason, before we assure ourselves of it: yea, we are without Christ's salvation at present in 1^ state of sin and misery, under the curse and wrath of God. Only I shall prove, that we are bound, by the command of God, thus to assUkO our- selves: and the scripture doth sufficiently warrant us, that we shall not deceive ourselves in believing a lie: but according to our faith, so shall it be to us. This is a strange kind of assurance, far different from ordinary kinds; and therefore no wonder If it should be found weak and imperfect, and difficult to be obtained, and assaulted with many doublings. We are concerned to believe other things on the clear evidence that they are true, and would remain irue, whether we believe them or no; so that we cannot deny our assent without rebelling against the light of our senses, reason, or conscience. But here our assurance is not impressed on our thoughts by the evidence of the things; but we must work it ojt in ourselves by the assistance of the Spirit of God, and thereby we bring our own thoughts into ceptivity, to the obedience of Christ. None but ON THE NATURE OP FAITH. 1 15 God canjustl/ require of ua this kind of assurance, because he only calletk those things that are not, ds though they mre, he only can give existence to those things that yet are not, and make a thing to be true upon our believing it, that was not true before*.' It is acknowledged in the above citation, that there is no evidence, of any kind, that God gives Christ and his salvation to any one in particular, be- fore we absolutely assure ourselves of it— that this is not a truth bejore we believe it, and moreover, will never be true, except we do ptrauade and assure our- selves that it is so; but that which was not trvt before, becometh a certain truth when we believe it! Yet it is confessed, this doctrine of faith will not hold good in any other things; for we are concerned to believe them on the ckar evidence we have that they are true and would remain true, whether we believe them or no. To believe without evidence is not faitk, but fancy and presumption, whether the thing believed be hu- man or divine. And it is moat certain, that the very attempt to persuade persons to believe, without knowing what they are to believe, or without plain * Marshall's Gospel Mystery of Sanctificatron, 8th Edi- tion, pages 173, 174. The v«ry singular nature of this quotation will sufficiently apologise for receding from the method I have all along adopted of concealing the author's name from whom I have quoted. And unless I had referred to the book in which this deep sentiment is maintained, I should have feared being suspected by some, of having fa- bricated it myself. illU 1 16 ON THE NATURE OF FAITH. evidence that what they are called to believe is true' whether they believe it or no, would be hissed out of the world as an affront to common sense in any thing but religious matters : in which, grievous to ihink, nothing is too absurd to be propngated, or too ridiculous to be received! Is it then peculiar to the God of heaven, the source of intelligence, to set falsehoods before his creatures, to be transformed into truths by a confident belief of them, and to bind them by his command to perform the strange opera* tion ? Far be it from him ! Shall not the Judge of all the earth do right ? I conclude this general view of the various notions of faith in the professing world, with observing, that divine truth is always consistent with itself, and evi* dence is its inseparable characteristic ; whereas falsehood wears many faces, and sets the invention of its propagator upon the rack to cover its hateful appearance with the mask of truth, in order to blind the understanding, sear the conscience, and delude the soul. Whether this appropriation therefore be supported by supposed qualifications— the imaginary deed of gift — or the courageous act of faith without evidence either from scripture, sense or reason, it is most certainly essentially different from believing the record that God has given of his Son.— So that however well pleased any may be, in a full persua- sion that they have exerted the appjopriating act, unless more solid evidence of their actual interest in .'*(»K e is true' isscd uut e in any ievoua to ed, or too liar to the ;o, to SRt nsforined id to bind i;o opera- Judge of IS notions iring, that , and eti* whereaa invention t3 hateful r to blind id delude refore be maginary li without ason, it is believing —So that I persua- ating act, [itereit in THE OPERATION OF COD. 125 frames, feelings, his supposed humble breathings, lioliness, sweet sensations, &c. is in the estimation of him who cannot err, a dead sinner. ' Jesus said unto him, Verily, verily I say unto you, Except ye «at the flesh of the Son of man and drink hie blood ye have no life in you, John vi. 53. Once more: under this part of the definition, we are to conceive of faith sanctifying. Acts xxvi. 13 • Sanctified by faith which is in me.' Acts xv.9. * Purifying their hearts by faith.* Nothing else can be intended but the truth believed, according to our Lord's prayer, John xvii. 17, « Sanctify them through thy truth: thy word is truth.' John xv. 3. ' Now ye ore clean through the word which I have spoken unto you,' 1 Cor. i. SO. Eph. v. 26. Thus the precious truth as it is in Jesus, dwelling in the heart, produces every good disposition, and prompts to every good work. It dwells in the understand- ing, and enlightens it . It possesseth tne conscience, and purges it from dead works. It prevails in the . will, and disposes it to pray. Father, thy will be done. It engages the affections, and regulates and influences them, and of course the outward conver- sation will he adorned with every good word and work. Such are the triumphs, and such the corre- spondent effects of divine truth in the soul. The second port therefore of the apostle's defini- tion of faith, leads us to conceive of it as ' the evi- i il- I I ■'^ ^ ^ 126 ON THE FAITH OP Jfnce of thing? not seen.' From hence it appearg, that Ibry who choose to define faith— a believing, without any evidence from scripture, sense, or rea- son, difTer essentially from the apostle. Paul held no such crude notions. As a man of good sense, as a pupil of Gamaliel, and as a disciple of the Holy Chost, he knew the absurdity of proposing any thing to be believed, without evidence of its existence and reality. Equally absurd is their notion who, in order to appear more than ordinarily accurate, censure and solemnly [^condemn the idea of believing being an act of the mind. It is acknowledged, indeed, that very unscriptural sentiments have prevailed about acts of failh, when they are supposed to arise from some previous principle, well disposing the mind of unbelievers towards the gospel. Yet, if it be adn>it- ted possible for the soul of man to act (and who will deny that it does.'') there is nothing more properly an act of tho mind, than believing a truth; in which first tho mind perceives ii, then considers the evi- do4ic« offered to support it; and finally gives assent to it. And can this comport with inactivity? VV« mu.st either say then, that the soul acts in believing the gospel ; or that the soul is an inactive spirit, which i« absurd. No inquiries are of greater importance in treating upon faith thsn, « What is truth?' and, upon what THE OPBRATION 09 GOD. l47 kind of evidence is the truih to be received? In re- gard to the first, Christ says, I am the truth. And what he means hy that the ^ew TestamenI is in* tended to illustrate; vrhich has been considered in the former Eseay. As to the evideiwu upon which (he truth is (a be received, it might be observed in general, that evidence should always be of the same nature with what is proposed to be believed. Ar« we to receive the gospel, because, or just as far as, •t is agreeable to reason ? No; for then reason would be set up to inform us what God ought to say. And as what is called reason, wears an evil eye to tho truth, it is not to be supposed that we can re- ceive it in the love of it, upon this evidence. Ar« we then from some impressions Hpon the mind which are thought to be the convict'onsof the Holy Spirit? No; for then we should receive nothing from God, but what in some certain way or other we feel im< pr^issed upon nur minds. However, many find it convenient to believe upon this kind of evidence; because then they can cheose what part of the word they like best, and readily avoid what is disagreea- ble to (hem, or is likely to injur« their reputation among professors, and hurt their worldly interest. Arc we upon the evidence, that tho fathers, the church, the wise and learned, or tho great and pious have produced ? No; for then we should ackaow- edge masters upon earth, contrary to Christ's com- mand: neither would this be hearing his voiee, but he voice of the learned, the pious, &.o. and would s f 168 ON THE FAITH OP at best, be but human failk. Are we to receive the truth, upon the force of a philosophical argument, or a mathematical, or logical demonstration? By 110 means: for this kind of evidence is unsuitable t he nature of the testimony, which is not written in he wofd:J of man's wisdom. The truth to be believed being divine, the evi- dence upon which it is received must be of the same nature. And the gospel has its most proper evi- dence m itself. The majesty which clothes the sa- cred pages evidently declares, that God himself gpeaks there. When the- Spirit of truth opens the understanding, by the entrance of the word, to under- stand and know the truth as it is in Jesus, the light, power, and evidence thereof produces a confidence in the same. We believe and are sure, because the faithful and true witness has spoken it, 1 John v. 10. and this certainty of soul, grounded upon unchanging veracity, is the evidence not seen. However as our knowledge of the gospel admits of degrees, so our faith may be denominated weak or strong, and we be styled, agreeably thereunto, babes, young men, or fathers in Christ. Believing then, whether the things believed are human or divine, is nothing more than a conviction of the soul, that those things are true. This conviction is nothing more than the force of satisfactory evidence. And this evidence, in the gospel, is in the things believed. ceive the rgumenr, on? By litable t written in the evi- the same Bper evi- }s the sa- 1 himself Dpena the to under- ihe light, infidence cause the jhn V. 10. changing rer as our s, so our and we ung men, lether the ling more hings are the force ce, in the THE OPERATION OP GOD. H^ It has rather inconsiderately been said by some, tha» when we understand we cannot help believing-, for this is not literally true. Two persons may equally understand the nature of a proposition, while the one receives it as true, and the other rejects it «B false. 1 may clearly understand the error of my friend; but does it follow that I cannot help believing it? Yet it certainly is impossible, that we should understand a proposition to be true, and not believe it, whether the nature of the thing be agreeable or displeasing— When it is said all faith supposes evi- dence, it is not to be understood, that every thing spoken of in the scripture is to bo comprehended in all its parts, powers, and qualities, in an absolute sense before we believe it; or that we should reject what we cannot fathom. For then we must not onlf disbelieve that thfcre is a God, but also every thing that necessarily belongw to him; yea, and ten thou- sand things in nature beside. We believe that God is; but how he exists, our understandings were not framed to conceive, nor are we called to believe. So there is sufficient evidence, both liuman and di- vine, that the scriptures are the word of God, though many sacred truths are only known in their nature and extent, to him who searches the deep things of God; for even Paul himself, in the view cf them, not being able to explore, cries oat, O the depth! Yet it should bo observed that. He who ia perfectly wise, and cannot be deceived; faithful and good, and w^ll net deceive iiis creature*, hat revealed nothing but & S . ' iil :±__fc. 130 ON THE FAITH OP what ia worthy of himself. He does not bind his intelhgent creatures to believe real inconsistencies: for though the sublime truths are above human rea- son, they are not inconsistent with it. But what evidence have wo in the irae sayings of God, of that which man believes for his salvation? First : there is evidence of the sufficiency of Chrlsts work to save to the uttermost, the moat guiliy, the most polluted, and the most abandoned wretch on the this side hell. This pleasing fact is confirmed in the resurrection of Christ from the dead, wherein the infinite dignity of his person, obe- dience and sacrifice, is demonstrated: for the de- clared import of this is, 'That repentence and re- mission of sins should be preached in his name, among all nations, beginning at Jerusalem.' No person that calls this in question believes the gos- pel: yet every one does this, who disbelieves the sufficiency of the atonement to save him. Again: there is evidence of the freeness of this salvation. The report of it is spread amongst all nations, and di- rected to all sorts of persons without- distinction . All its blessings are to be partaken of freely, as the bc- stowment of sovereign grace to the guilty sinner, as such. So that tho rude barbarian, and Ihe savage Scythian, have an equal right to partake of this salvation, with the Jew, the polite Greek, or most decent Moralist. And when the evidence of the gospel strikes the mind, when a sinner is once con- THE OPERATION OP GOD. 13 [ vinced of tho veracity of God-that the scriptures are his word—and that sinners as such are invited to partake of the benefits of grace freely; he will need nothing more to satisfy his soul, and causo him to believe on the name of theJSon of God. He will not wait for any new revelation or assurance hat God speaks to him; nor will he go about to make this true by believing it; what is written suffi- ciently satisfies him that he is not excluded. But if the indefinite extent of the gospel report be de- rued (and this every ene denies who excludes him- self ), the truth is called in question, and the com- mon salvation is disbelieved. Further: there is.'sufficient evidence in the dispen sat.on of grace, that God in (be distribution of his favours is just and merciful in perfection-that in the grand exhibition of mercy, through the obedi- ence and atonement of Christ, his law is fulfilled honoured, magnified, and established as holy, just' and good -sin is demonstrated to be an infinite evil —justice, in all its tremendous forms, a lovely at- tribute of Deity; and all his ways are founded in righteousness, holiness, and truth. To believe a gospel that does not set forth these things, is to be- lieve a lie; and to manifest enmity against this gos- pel of the kingdom, is a full proof that such are ' alienated from the life of God, through the ignor- ance that is in them.' But to believe the truth, in us glorious connection, is the sovereign gift of Hea- I !T 'Iff" -!(| 138 ON THE FAITH OF ven; those en whom it is bestowed, will not be heard Baying, ' my sins are too great »o be pardoned,' be- cnuae they believe upon unchanging authority, that the blood of Jesus Christ cleanseth (torn all sin. Nor will they be distressed for want of something as a pre-requisite, to distinguish them from the pro- fane world, because they are persuaded that Jesus Christ camo into the world to save the chief of sin- ners. Nor will they be perplexing themselves with fruitless fears, lest ihey should not be elected, be- cause they know and believe that he is faithful and true who hath said, that 'Whosoever believeth in him shall not perish, but have everlasting life.' The believing view of this salvation, or rusher ' the truth and the leve of it,' dwelling in uh, tegets firerv evangelical motion of heart towards God in Christ. It lieads to love the Lord Jesus Christ in sincerity— 16 receive him as the free gift of God- to trust in him as the sure mercies of David, and, m a way of meditation and prayer, daily to be coming to him as unto a living stone. But the necessary fruits and happy effects of faith will be considered in the next Ebsay. Here I only add by way of summary, that the faith which is the like precious with that of all the apoatlos, has for its immediate object, the righteousness of ow God and Savionr, 2 Pet. i. 1.— for its ground and BtUAl'ton, the testimo- ny of God, I Thes. ii. l3.--i8 obtained through di- vine teaching, as the severeigng*// of Qod, Eph. ii. e heard ed,' be- ity, that all sin. melhing Lhe pro- it Jesus r of sin- ges with ted, be* ifui and Bveth in e.' r rusher >, t«get0 i God in 'brist in • God — , and, in coming scessary nsidered way of precious imediate Saviour, e teatimo- ough di- Bph. ii. THE OPERATION OP OOB. 131 8. Phil. J. 29.— its peculiar effecta are joy andpeace, i Pet. i. 8 — and its genuine evidence is good leorks, James ii. 14— "26. SECTION HI. WHEREIIf ARE eONSIDERED SOME QUESTIONS WHICH MAY ARISE, AND OBJECTIONS THAT MAY DE STARTED UrON THE PORKGOIWG VIEW OF FAITH, To the acripture account of salvation by faith, it has been objected, that, ' This is a very easy way of going to heaven: nothing more easy than to be- lieve. And if believing will take us to heaven, the greater part of mankind are going there,' The ob- jector, it would seem, has no other notion of the way to heaven than by doing some great thing. And it must be acknowledged that nothing can be more natural. However the objector is one instance, easy as this way may aeem, that all do not believe the gospel, or except to be saved through the righteous, nesa of Jesus. Instead of all men believing the gos- pel, it is but too manifest that very few in reality do: and that the greater part of mankind slight the gospel way of salvation as weak and foolish (among whom ouf objector must be ranked), or else think i 4! 134 ON THE PAITII Cr nothing at all nboat it: while others professing that they know God, Id works dony him, and turn the grace of God into wantoness. And there arc not wanting olberg, who, while they profess to be saved by Christ, either in plain or more ambiguous terrnsi nnd ways, eatabliah their own righteousness. But can it be strictiv said that either of these classes be- lieve that very gospel which Christ and hia apostles preached? Uather is it not manifest that they aru sporting themselves with their own deceivlr-gs; and that, if sorereign mercy does not prevent; by giving them to understand and know the Lord, they will perish in their delusions. It is readily acknowledg> ed that many will say, they < Believe in God the Father Almighty, Maker of heaven aod otrth, and in Jesus Christ his only Son our Lord,' fye. when in truth they do not believe it, but some falaerepresen. tation thereof which the god of thio world has im- preased upon their minds, to blind them, lest the glorious goapel of Christ, who is the imago of God, should shine into them. It has been justly observed, that most men, who live under the dispensation of the gospel, do '.voefuli/ deceive their own eoola in this matter. They do not believe what they profess themselve? to believe, and what they believe. Men talk of fundamental errors; this is, to me the most fundamental error that we can fall into. This mistake is in the foundation, and ruins the souls ot those who die in it. Nothing is more common than for men to deceive themselvos in this point, self-love. THE OPERATION OP GOD. 135 reputation among the religioua, &.c. make thorn rest secure. Such will avoid the clear preaching of the truth, because if some oi'its light break in, it disco- vers their error, aud fills thorn with torwnt— alas for them, for they have found out a way t« go quick- ly down into the pit! — But still in whatever way it is supposed the objection has weight it will remain a truth established for ever, that, ' ho that believeth shall be saved.' ' But a pcrsoQ may have the dearest perception, and the most just views of the person and work of Christ, in his head, who'dues not believe on him in his heart.' It is acknowledged that all who profess >o know the Lord, do not so in truth, ^ohn viii. 54; yet < this is life eternal to know the true God, and Jesus Christ whom he hath sonl,' John xvii. 3. burl) as know him are directed to glory only in this, Jer. ix. 24. and such are in a blessed state, Psal. Ixxxix. 15. As to the above notion, it needs no other confutation, than for every thinidng person to make the experiment, upon any point of knowledge that he has obtained; and I am of opinion that the greatest ade^)t8 in metaphysical subtilties, will find themselves puzzled to make out the distinction: tho' all will at once perceive that it is possible, yea, very common, for persons to say that with their mouths, which they do not understand or believe in their hearts; and, without doubt, this is what Paul would lead our thoughts, to, Rom x. 10. The faith of the 136 ON THE FAITH OF ©peration of God Is very different from every other kind of faith, but that difference does not consist In the manner of believing, but in the nature of the thing believed, and in the evidence which supports that belief; nn hypocrite may have feigned failh, u hich frcm various motives, and to variotis ends, he may see it prudent to retain; and many very sincere persons in their way, may have a false faith, by which they may deceive themselves and others: that is, they may believe a falsehood, or hold wrong no- tions of the truth. But then it they are sincere, it supposes that they believe it with their hearts to be true. There is no reason to doubt that there are many sin- cere Papists, Arians, Socinians, &c. who believe in their hearts that the doctrines which they severally profess are true. Even as there were many very sincere in their opposition to Christ in the days of hia flesh, and in th» first preaching of ihe gospel Acts xxvi. 9, Would it not then be talking more intelligibly to say, that when a person's profession is not productive of suitable fruitn, it is plain he is not taught of God, and so does not know the truth as it is in Jesus; than to make the above idle dis- tinction, which is void of foundation either in scripture or common sense? Eph. iv. 20—24. S Pet.i- 8—10. * But a person may believe the doctrine of Chrit ■y other onsist in of the supports Bd Taith, ends, be y sincere faith, by lers: that Mong no- incere, it arts to be many sin- believe in severally lany very f, days ot lie gospel ing more profession ilain he is the truth e idle dis- either in . 20—24 I of Chriftj THE OPEIIATION OP GOD. 137 who yet does not believe on the person of Christ' It is true when faith relates simply to the existence ot a person, the distinction is ever to be preserved. Many believe there were such persons as Paul and James, who do not believe their doctrine. But thi? weighs on (he contrary side to that on which the objection would place it, for it supposes a person may believe all that is written about Jesus Christ, and yet not believe on him or in him. But Paul says, Rom. x. 14, 17. « And how shall they believe in him of whom they have not heard?— So then faith Cometh by hearing, and hearing by the word of God.' And what can we know of Christ, or what benefit can we receive from him, but by and through his word? It is not the arrangement of letters or words of scripture barely that «e believe, but the mind and truth of God contained therein. There is no other use, therefore, for the distinction, than to eo- tangle and perplex persons, and to promote and chdrish some kind of blind enthusiasm. * But if faith is nothing more than a simple belief of the truth, it is only what devils believe: and can the faith of devils profit us?' Such an objection as this, coming from one whose person is held in admi- ration, will have much more influence upon the minds of his adherents (who without doubt hate every thing that they believe belongs to the devil) than sound argument or positive scripture. Those who, Ml attempting to answer this objection, have pleaded M r I k . :l V^ -i 138 ON THB FAITH OF that the devik cmly believe that there is one God; not only leave the objection unanswered, but cer- tainly have very limited notions of their creed. The apostle James plainly shews that their faith, in some respects, is more orthodox than that of many profes- sors of religion, because the faith of the former pro. duces terror and dreadful horror, while that of the latter leads to presumption, and awfully sears the conscience; nor have we any reason to believe otherwise, if scripture be our guide, than that devils believe every gospel truth as firmly ^s the true be- liever does : and perhaps understand the nature of the truth much more extensively. But what does this avail them? Christ did not take upon him the nature of devils. He did not become surety for, and bear the sins of devils. Nor is it said to them, to you is iiie word of this salvation sent. No: unhappy creatures! they are, in awful sovereignty, though in strict justice, ' reserved in everlasting chains under darkness, unto the judgment of the great day,' Jude 6. So that though they believe and confess with Peter, that Jesus is the Son of God, Luke iv. 34, 4i. Mark iii. 11.; yet they hate »he truth, knowing that for this purpose he was nMinifested, that he might destroy the works of the devil, I John iii. 8. Hence we find them crying out and saying, ' Let us alone, what have we to do with thee, thou Je&us-of Naza- reth? Art thou come to destroy us? I know thee who thou art, the holy one of God,' Mark i, 24, But though the saving truth torments devils, it de- ^~--i-«. it de- THE OFKRATION OK OOD. 189 tiTere sinners of the humao race from the wrath to come. The Soo of God clothed himself in the human nature, and become the Surety of his people; and the language of scripture is, • To you, O nnen, I call, and my voice w to the .sons of men.' And whoso, ever among men believes what devils do about the Son of God, is born of God, and shall be saved, 1 John V. 1. JXevertheless there are not wanting those among the sons of men, who make no better use of what they know about the gospel than the devils do; and who, therefore, have no more benefit from it than they have. The devils know the truth well: but they hate it— make use of every artifice to corrupt and pervert it, and bring forth fruits di- rectly opposite to it. The Pharisees saw so much of the truth, as to hate U, spewk evil of it, and seek to take Christ's life away, for bearing witness to it, and hereby manifested themselvei« to be the children ofthedevil, John visi.40, 44. And many in our day agree with devils, to hate and pervert the truth) and persecute them that are of it; having seen so much of it as to be aware, that it does not suit Iheir scheme of religion. Lotus remember, then, that the faith of devils is this; to know so much of the truth as to join with them to hate and corrupt it; while the same truth, known in its beautiful connec- tion, believed in its native simplicity, and therefore received in the love of it, will save the soul, and pro mote a godly conversation. And it will appear plain to every one, who duly considers what the apostle t V I if" V' I 140 OM THE FAITH OP James says, that he does not distinguish (he faith of the operation of God, from the faith of devils, by the nature of the thing believed, but by its fruits; he plainly intimates, that if we separate love and good works from faith, as its certain and necessary ceo- comitants, the devils are as orthodox as the most critical professor, James ii. 18,. 20.; i. 22, 27. ' But did not Simon Magus believe, who yet was a bad man?' True: but what did he believe? It is replied, He believed the doctrine of Philip; without doubt he did in the sense in which he understood it. But who will say that he really understood the preach- ing of Philip? If then he did not understand that very gospel which was preached, but held it in a corrupt sense under a form of sound words, he can- not, with any degree of propriety, be said to have be. lievod the gospel of Christ : for what we have no understanding of, we cannot believe, John ix. 35, .36. But that he did believe in some sense is true, because, the word asserts it, and it is very plain wherein his mistake lay. He had not received the evidence of the freeness of salvation by Jesus Christ and was ignorant of the sovereign manner in which the blessings of it are bestowed. For he thought that the gift of the Holy Ghost might be purchased with money. Acts viii. 18—24. He wondered, like some professors now, at the diacoveiies which he had made, or the wonders which ho beheld the apostles work, bu* did not understand the true grace he THE OPERATION OF GOD. 141 of God. Their faith, therefore, should be classed with his, who think by their doings, or on account of their sincere, earnest motions of heart, &c. they are qualli6ed for Christ, and so through the medium of these things hope for his mercy. vain?' But is there not such a thing as believing in 1 Cor- XV. 2. Yes^: and to believe in vain is to beliave something that is not true, and which therefore deceives us; to bold some error along with the truth, which tends t3 destroy its nature . As for instance: those to whom the apostle wrote, believed that Christ was risen from the dead; and yet deoied that there would be a resurrection of the just and of the unjust: and thereby overthrew the faith of some. The apostle shows that if this senti- ment be true, that the dead rise not, the doctrine of Christ's resurrection must of consequence fall; and so, their preaching would be vain, and the Corinthians' faith would be vain, and they would be yet in their sins, 1 Cor. rv. 13, 14. Again : It we believe that salvaUon from sin and hell comes only by the death of Christ, and yet maintain that we ohtain righteousness by our legal works, or become qualified for Christ by virtue of any thing exerted by us, or wrought in us, * There is oo sach thing as believing ths goapei io vain, ualess it can be shown that it is not true, or that Chiist m not risen. It ia only upon that supposition the apostle spaaks of believing io vain. — Ed. h2 ii .III ■a&' ill p t4|j 'I 149 ON THE FAITH OF under any name or pretence whatever; it is plain thaX we have believed in vain. For if righteous- ness come by the law, or if we can by any means shorten the distance betwixt God and us, and so be* gin to return to him — the great difficulty is over; we may easily proceed on our way; but in that case Christ has died in vain, and, of consequence, our faith in him is a vain thing. ' But is it not said that some believe only for a time?' Matth. xiii. 20,21. True: and where .shall we say their faith was defective, for that there was some fatal defect is manifest? But surely it was not in the manner of their believing; for there appears to have been approbation of their idea of the gospel — delight in it, and dependence upon it And, in the appearance of things, they deserved to have been received, as those who had obtained like precious faith with the apostles. Yet, as before hinted, some where or other a mistake was made, which, like a canker worm, at length eat away their zealous profession. Where then did this latent evil lie? Christ condescends to iniorm us; and therein points out a real difierence between true faith, and Its most subtle counterfeits that can possibly exist. ' He that receiveth the seed into the good ground is he that heareth the word and understandeth it, which alsobeareth fruit and bringothfoith some an hun- dred fold, some sixty, some thirty,' v. 2, 3. while thereat understood It not, V. 19. On (his account THS OPERATION OF GOD, 143 Jesus frequently inquires of ihis disciples, < Hare ye understood these thiogs?' After all the labour" ed definitions and nice distinctions, that have been gtvea to d'^tinguish a true faith from a false one, it appears from infallible'* truth, that the reason why any draw back to perdition, after many fair and flourishing appearances, is because that under their profession they entertain some mistaken notions of the truth, and join somewhat of their own to it: so that though they may frequent the ordinances, talk in feeling strains about their experiences, .and pro- fess much regard to many of Christ's sayings; yet some pernicious falsehood, lying at the root of their profession, they endure but for.a while. But we ought not to have suspicion of this being the case Willi any, while they continue in a true profession of Christ, or while they apparently abide tn him, and bring forth fruit. The example seems to have been recorded in order to prevent any, when they see these draw back, from supposing that true faith might bo lost, 1 John ii 19. And to lead each pro- fessor to examine what kind of faith he holds, 2 Cor. xiii. 5. But when we perceive persons swerving from the form of sound words --courting the favour of the world to aviod the cross— declining in good works, and falling into enthusiastic fancies, or im- moralities, we have sufficient ground to suspect, they have no root in themselves, and are withering away, 2 Pet.ii. 1,20,21, 22. Heb. vi. 4— 6.; x, 144 ON TUB FAITH OF 26, 27, 38 .There are various instances of per- teas makiog aa clear profession of the truth as words can well express, who yet (as in the case with the Antinomians) do not understand that the Lord is a jealous God—that his hoJy law, so far from being abolished |by the 'gospel, is honoured and magniBed by the Surety's obedience, and es- tablished as a rule of duty to them*; and it is to be feared that the principal reason, why some cavil at the law being a rule of conduct lo believers is, be- cause it forbids and condemns what their carnal ap- petites approve. The clearness of the profession — the uprightness of the conversation — obedience to Christ, and enduring therein unto the end— are the scripture. criterioQS of true faith. * Is it the duty of all who hear the gospel to be- lieve it?' If tlie intention ot this enquiry be, ought every hearer of the gospel to believe that he is elect- ed— that Christ shed bis blood for him in particular, or that he shall certainly go to heaven? we must re- ply in the negative; because these things are not true of all. So that if it were the duty of all to be- lieve them, it would be their duty to believe the most palpable falsehood. If the design ofthe ques- tion be to know whether the belief of the gospel is enjoined upon us, and recommended to us as the law is, viz. that the man that doth those things * See the Death ofLegAl Hope, the life of Evangelical Obedience, by Mr. A. Bvotb, p. 130—160. . THE OPERATION OF GOD. M5 shall livej' it must be answered, No: for if any ex- ertions of body or mind are required to that end, Christ has died in vain. But if the enquiry be, whether it \h the duty of every hearer of the gospel, to believe the record that God has given of his Son; that he is well pleased in him, and gives eternal life to as many as believe in his name — that he m the end of the law for righteousness to every one that believeth, and that there is redemption in hia blood, even the forgiveness of sins according to Ihe riches of his grace, for those who are inexcusably criminal? it is certainly every one's duty, who bears these things, to believe them, and that for the fol- lowing reasons: Ist, There is nothing in the gospel message, but what men are capable of believing and observing, if they choose it. As there is nothing which men more tenaciously retain, than a good opinion of their own disposition to do well, if they were disentangled from certain unfavourable circumstances, &c. so their de- ticiencies are generally attributed to the want of power or ability; which ultimately throws the blame upon God, and makes him the author of gin. Tf the Lord required that of us which is naturally impos- sible to be performed, however willing we :might be to the service, the case would be hard indeed with Uft! But is this the case? far be such a case from us: far bo such a thing from the Judge of all the earth The scripture plainly shows that naturally man is as f - m t ill 'fc 146 ON THB FAITH OF ablfl as he ia willing, In do the will of God. There ^iB no natural inability in man to believe the goapel, lotherwiae it would not be criminal in him to reject iti axty more than it is sin in the deaf not to hear, or 'in the blind not to see, or in the lame not to walk If a defect io the natural capacities were criminal, (heai the more ignorant part of mankind would be the greatest sinners; and they who had an assemblage iofbrilliant parts, would be the highest saints. But ijtheii it is urged that the scripture represents man as [utterly unable to understand, receive or delight in th« gospel. As that no man can come unto me, John Vi. 44. • The world cannot receive,' John xiv. 17.; r;^ii;. 43. Rom. viii. 7. All (his, and whatever else />can be urged of the same nature is admitted. But f?then, most certainly, this necessity is nothing more l^han disinclination. There is no lack of natural abi • yities*; sinners can love, delight in, and practice sio; landifthey would— if they had not a prevailing in- f €lination to the contrary— a deep-rooted enmity to ^ God, there is nothing that would hinder them from ■ loving him, and obeying the gospel of our Lord I Jesus Christ. But unbelief and disobedience suit \ their inclinations better; and men, as free agents,. choose what is most agreeable to them. So that i the unbelieving and disobedient are not compelled, \ ♦ Such exprcpsions are liable to be misunderstood by those who know not the distinction ofn&tural and moraL abilities. The author, while he affirms that men are pos- sessed of the former, admits that they are destitute of the: latter.— Ed. 'i'l THE OPERATION Of GOD. I4T by some extrinsic necesaily, to follow their pernici- ous and destructive courses; but they do it by volun- tary choice, as that which is most agreeable, and tfoems most convenient to them. Hence Jer. xir, 16. < We will not hearken unto thee.' Psal. Ixxxi. II. < But my people would not hearken to my voice.' Job xxii. 17. Matth xxiii. 37. John v. 40. To repent and believe, to love and obey, therefore, cannot be what men would do, but cannot; for the natural man, if he would speak out the language of his soul, its meaning would be this: *■ I have no in- clination to love God and keep his commandmentB. The lusts of the flesh, the lusts of the eye, and the pride of life, suit my inclmation better, and them 1 freely choose, voluntarily indulge, and delight in." f dly, !f it be not the duty of every one who hears the gospel to believe it, unbelief cannot be their sin. But unbelief is deemed a sin, so enormous in its own nature, and so dishonouring to God in its conse- quences, that condemnation is passtd upon it in the divine word, John iii. 18, S6. It must therefore be their duty to believe the gospel. If it be not the duty of ail who hear the truth preached, to believe and receive so glorious a revelation of Gods's love, then it can be no crime to break the first and great commandment. But nothing is more plain in scrip- ture than that every intelligent creature is under in- finite obligations, to love the Lord with all his heart. To disbelieve and reject the gospel must therefore If If 1 f 148 ON THE FAITH OF he an evil; and ifit be an infinite evil to disobey and reject the truth and have pleasure in unrigh'.enua- 0680, then of course we are under infinite obligations to believe. If we are not bound in duty to believe the gospel, are we under any obligation to believe any pari of Cod's word? If we arc, what part? If not, then we are under no obligation at all to observe any one thing that is commanded therein— Deism, of consequence, is no crime, and Ckristlanity a mere farce! 3dly, To believe the gospel is «he commandment of the everlasting God, 1 John iii. 23. Rom. xvi. 25, 26. John xii. 50. Mark 1. 15. And if the command, exhortation, and invitation of God, do not bind the conscience, and enforce obedience, what does? Since, therefore, it is nothing but man's disincli- nation, that prevents bis believing; since unbelief is a sin deserving damnation; and since il is the com- mandment of the everlasting God, that men should repent and believe the gospel, it follows of course, that to believe the gospel, must be the duty of every person who hears it. This then, I hope, being set- tied, I conclude this Section with a few observations on the following question:—* What are we to un- derEtand by the assurance, and the full assurance of faith?' It has in genaral been taken for a confidence of personal interest in Christ; but this goes upon the supposition that faith is a persuasion that Christ sobey and righ'.enui- bligation* to beiievo to believe t part? If :o observe' — Deisto, \ty a mere nandment n. xvi. 25, ;omtnand, bind the loeB? s disincli- nbeiief m the com- n should f course, ' of every 3eing set- lervations e to un- urance of Qnfidence upon the it Christ loved me, and THE OPERATI ON OF COD. gave himsel 149 me, and gave himself for me in particular; which as, hath been shewn, is not the faith of the gospel. Numbers have arrived at the full assurance of their election, &c who yet have not obtained like precious faith with the opostleS; and whose assur- ance therefore is built upon a false foundation, and is nothing better than self-conceit and sad delusion. The faith of the operation of God is believing the re- cord, testimony, witness, or evidence that God has given of his Son, 1 John v. 9, 13. John iii. 33. ^'cb. xi. 1 . The full assurance of faith, then, must be a more enlarged acquaintance with, and confidence in * the truth as it is in Jesus,' Rom. iv. 19, 20. Luke i. 1 . John vi. 69. Heb. x. 22. This is promoted by growing up into all riches of the full assurance of understanding, Col. ii. 2. And as faith grows in proportion to the increase of our knowledge of the truth, so also it becomes much confirmed, through the experimental enjoyment thereof: and as we grow up unto all the riches of the full assurance of under, standing in the truth, and enjoy pleasure in the blessed experience of it, so will our obedience prove that our faith is not dead, and in this way we shall come to know our personal union with, and' 'interest in the Lord Jesus Christ. For when we can assert with the apostle Paul, ' I am crucified with Christ; nevertheless, I live: yet not I, but Christ liveth in me: and the lile which I now live in the flesh, I live by the faith of the Son of God(we may with great pro- priety add) who loved mc and gave himself for me.' N " til ^1 If.i ESSA^y IIL OJV EXPERIENCE, h 4 INTRODUCTION. Christianity is far from consisting in mere spe- culation: it has immeOiately to do with the under- standing, w ill, conBcience, affections and conversa- tion. So that no person can have any substantial proof that he is a believer, unless he enjoys, in some measure, the inward powerful experience, of those truths that he professes to believe, as thoir genuine and necessary effects. Of all errors therefore, in a profession of Christianily, that is the most danger- ous in its consequences, which supposes a person may understand, believe, and tn t in the gospel of Christ, and yet have no experience of the reality and efficacy of it. This surely is to have n form of godliness, while the power thereof is practically denied. ON EXFERIENCfi. l5l But the many abounding errors about the nature of gospel experif^ncie, and the use that should be made of it, warn us to proceed cautiously in our in- quiries about it. * A vast deal of what now-a-days', goes by the name of Christian experience, is very delusive, consisting of whims, flights and raptures, engendered by the warmth of animal passions, with- out one spark of grace. Accordingly, we haveofter seen these vain-glorious boasters, like the cracklin of thorns under a pot, bluster for a time, and then vanish into emptiness.' Yet vain and delusive as these imaginations are, it is but too manifest that many who pass for orthodox Christians in our day, have no better a reason of their hope, than ' Thu« I have been afl^cted, Sec. and therefore I hope.' Whence conclusions are drawn just as fancy dic- tates. Here it will not be amiss, briefly to glance at the true cause of the various mistakes about religion in general, and experience in particular. We are taught in the word of God, >hr.l while man retained his original rectitude, he beheld t his Maker's glory, in the works of creation; and worshipped him with purity of affection, as far as God had made himself manifest in those visible objects. Moreover, man Was framed to hear his Sovereign's voice, and obey it; and that he might know that his happiness de- pended upon his hearing and obeying the word of God; that to obey was life, and to transgress, death; --f--+}i ^1 * n rti 152" OU EXPERIENCE. a test of his loyalty and dependence was given him, when he was placed in Paradise, Gen. ii. 16, 17. H which we find he went about to do, by representing to him, that God withheld sometlMng from him, which if enjoyed would greatly add to his felicity; and to gild the fatal snare, perverted the divine word; which scheme but too well answered I . ON EXPERIENCE. 153 his design. Hereby he robbed man of the principle of truth, and so of the divine image, and of course of his safety and happiness. The false doctrines of Satan, ye shall not surely die, and ye shall be as gods, having entered into and corrupted the mind, the enemy (hereby drew his own hateful image, consist- ing of pride, enmity, and deceit upon him. This is the sad source of all that irregularity, both in the powers of body and mind, that daily experience ma- nifests, and of all that atheism, idolatry, and ungod- liness, which so awfully prevail in the world. In consequence of this, it is become natural for man to sin with hope of impunity, and to seek happiness in- dependent of God. If then we do but consider^ what principles man is naturally under the dominion ef, if we but reflect that his understanding is darkness through the ignorance that is in him, the will enmity, and every affection disordered and defiled; and more- over, that man voluntarily gives up himself, to be led by the spirit of error and self-dependence, we shall see the true cause of the various branches of idolatry, and shall be able to account for all that self- flattery, self exaltation, and self confidence, which men are so prone to: nor shall we wonder, that th^ experience of many, under a profession of eligion, is legal, enthusiastic, or even diabolical. The cor- ruption of human nature, and the lead which the spi- rit of error takes in directing the mind in religious concerns, are the two grand sources of all error and delusion. But it should also be observed, (hat Satan, N 2 1 J 54 ON EXPERIENCE . in all ages, has had his agents among men, who have industriously propagated his doctrinal tares, and thereby, while they have sealed their own destruc- tion, have promoted that of their fellow-creatures. Such our lord styles blind guides, and leaders of the blind, and warns his disciples to be aware of them, because their delusions would be so strong as to de- ceive, if it were possible, even the very elect. The apostles point them out (especially in the Epistles of Peter and Jude, and also in the Revelation) as the worst of enemies ta mankind. VVe are informed that many would follow their pernicious ways, in consequence of which, such different sorts of church- es would be framed, from those which were gathered by the influence of the apostles' doctrine, that they would be governed by different rules, and united by different principleB,from what the first churches were. Such agree to give their power to the beast, and sup- port the kingdom of the destroyer : for, however shocking it may appear, there is scarce any thing in which people are so willing to deceive and be de- ceived, as in their eternal concerns! This the Lord by the prophet complains of, Jer. v. 30, 31. 'A wonderful and horrible thing is committed in the land, the prophets prephesy falsely, and the priests bear rule by their means, and the people love to havo it so; and what will ye do in the end thereof.^' This observation to persons famous for a liberal way of thinking, may seem exceedingly uncharitable; but we have seen that he who can neither deceive nor b« ON EXPFRIENCE. tSb deceived, has declared that so It is. Nor was this horrible thing confined to Jeremiah's day: our Lord and his apostles, as above hinted, bid us expect such things, even under the strictest pretensions to Chris- tianity, and to guard against the cunning craftiness of men, who lie in wait to deceive, and who privily would bring in damnable heresies, Eph. iv. 14, 2 Pet. ii, 1. But the Protestant reformed churches are ready to imagine that error, deception, &c. are confined to Rome, and some few schismatics; while Protestant dissenters maintain that error and delusion are in- separable from national churches, the very constitu- tion of them being antiscripturalj and each party thinks every other sect is tainted with heterodoxy but themselves; when, alas! false joys, :>ri8ing from false confidence, are but too manifestly among the various professions of our day; which should lead every man in the first place, to suspect himself, and then to look with a jealous eye on all making pre- tensions to Christianity about him. Yet there have gone forth such abundant effusions of the spirit of catholic charily, that nothing is deenned more rude, than to intimate the least suspicion of our neighbour's creed being sound; and, therefore, nothing more ge- nerally censured than bigotry, party spirit, and a nar- row way of thinking. But strange to tell, though undeniably true the fact, this same catholic charity has it in her nature (happy for the friends of Jesus that it is not at present in her power) to persecute unto strange cities, and even unto death, those who - .-ii fWl «; 55! 15G ON EXPEUIENCB. dare refuse subscription to her dogmas! Though the above representations are nothing more than the scripture foretels, the writer ofthese Essays is far from thinking that every one who is in error, and re^ joicing in a thing of nought, is intentionally striving to deceive. Far be any suck thought from him. No: It is to be lamented that many sincere persons are ignorantly led astray; and even some who are born of God, in their infantile state, may be in bon- dage to the rudiments of this world, not knowing the depths of Satan. There are also degrees in Chris* tian experience, even as there are in knowledge and faith: for ' the path of the just is as the shining light, that shineth more and more unto the perfect day.' Though it should be careiiilly obeerved, that even ' the new-born babe desires the sincere milk of the word,' that he may grow thereby; and so, the breathings of the heavea-Jborn babe are essentially and visibly different from the swelling miaginations of the flesh, which are manifested in a certain kind of canting, whinning, voluntary humility. In fine, the Smallest degree of real gospel experience is, in its nature, foundation, and effects, not only distinct from; but directly opposite to, that which goes under lbs borrowed name of Christian-experience; but which, in fact, is nothing more than the fluctuation of the passions, generally set In motion by some enthusiastic rant, and is without foundation either •n scripture, sense, or reason— a mere castle in the air. , loughthc than the ^3 IS far r, and re- i striving om him. ) persons who are e in bon- mng the in Chris* edge and shining I perfect ved, that e milk of I so, the sentially ;inations lin kind fine, the is, in its distinct es under ce; but ctuation y some n either e in the ON EXPERIENCE. 157 SECTION I. WHEREIN SOME KINDS OP DELUSIVE EXPERIENCES, AND THE USE MADE OF THEM, ARE LAID OPEN AND EXPOSED. The pleasure and satisfaction persons take, in re- flecting upon the advances they h»ve made towards the ports of bliss, according to their r^ pective schemes of religion, and the influence this has upon their conduct, may be termed their experience. Not to (>nlarge upon the experience of the Pagan, the Mahometan, the Jew, or the Papist, who have all enjoyments suitable to the nature of their own creed, I shall briefly notice that kiad of experience which is talked of among Protestants. First: since the nations of the world have been denominated Christian, it has been no uncommon thing to And those who renounce the scripture as idle fiction, bearing the Christian name. Such, however, have a scheme of religion, and of censequence have experience suitable thereto. Their scheme may be briefly summed up thus: the notice of God and rea- son, which all men by the light of nature have, or at least may have, by the mere improvement of their abilities, without revelation, are suflicient to direct them in the way to eternal blessedness— satisfy them I ■■, I- ^ 158 ON EXPERIENCE. that such a state is attainable — and point out the way hew it is to be attained; so that by a practical com- pliance with these notions, which man in his present state is capable of, he may certainly attain to accept tance with God, please him, and obtain eternal hap- piness. So much for the doctrine. Now for the corresponding experience, which may he had in the words of one of this class, who, in describing some Christians of his own stamp, says, < They hearken to the great Immanuel within, the word aid voice of everlasting reason, and are as blessed and happy as creatures can be, by the redeeming power of the holy Jesus.' It is most certain that by the phrases ' Immanuel, and the holy Jesus,' the < word and voice of everlasting reason' is intended. It is plain, also, that there is no other reason for using these scripture phrases, than to throw a dash of popularity into their system, in order to make it more agreeable to those who may yet find some scruples of con- science whieh make them unwilling entirely to give up revelation. Now though it is true, that by the notices of God in his works, Rom. i. 20. and the rea- sonableness of doing to others, as we think it right they should do unto tts, Rom. ii. 14, 15. we are taught our duty to God and oiTr neighbour; and though this knowledge is sufficient for ev . ry mas to find himself guilty by, and so to stand in need of some other revelation of God, to give peace to his conscience, and make him happy for ever; yet no- thing but some pernicious falsehood can teach the In ut Ihe way ical com- is present to accept irnal hap- w for the lad in the ing some |r hearken ■d voice nd happy rtrerofthe e phrases vord and t is plain, ing these opularity tgreeable } of con- y to give at by the I the rea- ls it right we are )ur; and y maa to need of ce to his yet no- »ach the ON EXPEDIENCE. 159 guilty to hepe for eternal happiness, separate from that which takes away sin, and gives a title to ever- lasting life. But if any thing else can, there is no cause why ' the word and voice of everlasting rea- son' should not make us happy as creatures can he. However, it needs but little discernment in the scriptures to understand, that the sense connected with these phraies, in the experience before us, is foreign to the sense of them there; and that the experience itself is nothing better than a mere phantasm. Again: wc have already considered the doctrine of those who seek their Maker's favour, as it were by the deeds oj the /aw, and have pointed out the falsity and delusion thereof, Essay I. Sect. IV. The experience arising from it, is that dignity and self- enjoyment,^ 'vhich a consciousness ofthcir sincere obedience, and the progress they make in that an- cient doctrine, ye shall be as gods, yields them. But things always 'are as their foundations be. The ground of the doctrine being falsehood and deceit, the experience must be nothing better than a miser- able delusion, and the pleasure supported in the soul by it equally criminal with the indulgence of any fleshly lust, and much more dangerous. Further: there are other professing Christians, whose doctrine and experience are of a more spiri- tual nature than the former, who are much more con- tti 160 ON EXPE^.ir.^fCE. ceri»ed about cuUivat'ujg tho devout exercises of the heart, than performing the externals of religion. Tha doctrine of this class of professors, is not a very material circumstance even among themselves; for they can readily agree to differ about that, provided they are of one mind in what are reckoned essentials. Indeed, the most spiritual of this class find no occa- sion for any external revelation; but this notion is now become more out of repute than it was a cen- tury ago. However, they generally agree in this, that the word of God is a dead letter— that its doc- trines are dry— and that to insist much upon them, leads, at least, to speculative Antinomianism. In short, the doctrines of the word being looked upon as mere shells, their language is ' away with doc- trines, and give us a spiritual frame, a warm heart, and comfortable feelings; you are for a Christ with- out; we are tor a Christ within.; you are for doctrine, we are for experience.' Now if this warm heart, spiritual frame, and so on, is promoted, whether it be by bodily sensations, a dream, some impressions on the imagination, or by tha force and energy of what is caWed a powerful preacher i they account that they are alive to God, and are eminently influenced by his Spirit. They have somehow got a notion, that something spiritual enters into the natuie ot Christianity, but being in a natural state, they un- derstand not the things of the Spirit of God, 1 Cor. li. 14. Alas for them! their wretched fits of affec- tion begin in self, lend to e.xalt self, and end in self- es of the religion, lot a very elves; for provided issentiats. no occa- notion is as a cen* iG in this, at its doc- pon them, nism. In sked upon with doc- arm heart, hrist with- r doctrine, arm heart, whether it mprcssions I energy of ccount that influenced a notion, natuie ot B, they un- rod, 1 Cor. ;9 of affec- end in self- ON EXPERIENCE. ;6l toothing, if not in self adoration. The foundation of all such experience is gress ignorance, supported by the mere agitation of corrupted nature, or the strong delusions of the devil; and to attribute these things to the work of the Spirit of God, is in fact, to take thejname of the Lord in vain. But I shall produce a specimen of these kinds of experience. As to thoso which arise from bodily sensations, u certain author has thus expressed himself, ' There arc some instances of persons, in whom it se ms manifest, that the first ground of their affeciion id some bodily sensation. The animal spirits., by somo cause (and probably sometimes by the devil) art* suddenly and unaccountably put into a very agree- ablcmotion, causing persofis to feel pleasantly in- their bodies; the animal spirits are put into such a motion as is wont to be connected with the exhilara- tion of the mind; and the soul, by the laws of the union of soul and body, hence feels pleasure. The motion of the animal spirits does not first arise from any aireclion or apprehension of the mind whatso- ever, but the very fiist thing that h felt, is an exhila- ration of the animal spirits, and a pleasing external sensation, it may be in their breasts. Hence, ibrough ignorance, the person being sur- prised, begins to think, surely this is the Holy Ghost coming info him. And then the mind bcgms to be affected atui raised; there is fiist great joy, arid i! (n ' ill |T^-J 1G2 O.N EXPERIENCE. many Other affections, in a very tumultuous manner, putting all nature, both body and mind, into a mighty ruffle.' Instances of this sort of exporienco might, be seen in abundance amongst the Jumpers m Wales, or in certain select experience* and jotirnalsj which have been published to the world- Query: Are not these kinds of experiences much promoted by the new mode of conducting the psalmody in cer- tain places of worship? And, if so, might we not obtain as rich experience ir» a play-bouse, or at a concert? Again the chief and most satisfactory experience of some arise from dreams, and I have known thw kind of, to use their own phrase, ' precious experi- ence,' received with great applause, when the drea- mer has requested church fellowship, which, by the way, is a proof thai the bond of union amongst such societies, is a mutual good opinion of each others' experience, and not the faith which was once del.v: ered to the saints. It is hardly to be told what terrible and what pleasing experiences come trom this quarter. Some hereby have been driven to their wits end: while others have been soaring al- most into the habitations of the blessed: and have been ready to imagine themselves enthroned in bliss above; when, to their sad mortification, they awoke and behold it was a dream! Eccl. v. 7. Isa. xxi.x. 8. However the ecstasies and raptures which it occa- sioned, frequently gave strength for many days afterwards. nannet; mighty Q might, pcrs in oiirnals) Query: romotcd Y in cer- wo not or at a jerience )wn thin experi- ,he drea- 1, by the gst such \ others' ;e deliv: old what me from Iriveii to aring al- inn have id in bliss 3y awoke 1. xxix. B. it occa- any days he ON EXFERIEXCE. Further: tliose trann Acaj'/«.and comforla '< ings, frequently arise from impressions upo. imagination. Here I shall again lay before readtir the words of the author above reft- "' who expresses himself accurately on this head. * The imagination is that power of the mind, where- by it can have a conception or id>^a of things of an external or outward nature, when those things are not present, and are not perceived by the senses. It is called imaginatioQ from the word image; because thereby a person can have an image of some exter- nal thin<5 in his mind, when Ihatibmg is not present in reality, nor any thing like it.— When such ideas are strongly impressed epon the mind, and the im^e of them in the mind, is very lively, almost as if one saw them, or heard them, fcc. that is called an im- pression upon the imagination. Many, who have bad such things, have very ignorantly supposed them to be of the nature of spiritual discoveries. Some have had impressed upon them ideas of a great outward light, which they call a sfght of God's glory. Some have had imaginary ideas of Christ hanging on the cross, with his hands and feet extended, and the blood streaming from his pierced side; which they term a spiritual discovery of Christ crucified, and of the way of salvation through his blood. Some have had lively ideas of heaven, and of Christ sitting at the right hand of God, with the shinning ranks of an- gels and arch-angels bowing belore him, which they think is like what Stephen enjoyed, when he saw ^t fJ I . ,1 1(34 OR EXPERIENCfi. heaven opened, &.c. Some have haJ, time aftef time, lively ideas of a person of a beautiful counte- nance (somewhat like the representation of cheruhs at the altar in churches) smiling upon them, which tbey account a spiritual discovery of a reconciled God, afld a manifestation of the love of Jesus to their soul. To such it is sufficient evidence that these things ore spiritual discoveries, and that they see them spiritually, that they do not see th^m with the external organs of sight, but m the.r hearts. For they can see them when their eyes are shut. In like manner the imagination of some has been im- pressed with ideas of the sense of hearing. They have had ideas of words, as if they were spoken to them; sometimes they are the words of scripture, and sometimes other words. These they term having the inward call of Christ-hearing h.s voice in their'heasts*, having the inward witness of his Spirit— and the inward testimony of the love of Christ,' and so on! From these impressions, and ideas, they conclude, ns indeed they are taught by their leaders so to do, that the good work is begun in them— that they are the deur poeple ofGod'a love, and tkat these experiences are the foretastes of heaven! and the heat of their passions so intoxi- cates their soul, that one may as soon expect to gain the attention of n^company of drunkards to a lecture * Some such notioa as this must be mainlainea, to coun- tenance the silly distinction betweeH believing m the head, and believing in r.he heart. ne artef counte- cherubs 1, which iconciled lesus to nee that that they jpm with r hearts: shut. la been im- ;. They spoken to scripture^ ley term his voice ss of his I love of ions, and aught by is begun , ofGod'« roretasles so intoxi- Bct logaia ) a lecture 5cl, to coun- n tho heud, ON EXPERIENCE. 166 upen sobriety, as to have theirs, while we expostu- late with thf'm about thf3ir delusions. It might be truly said, tney feed on ashes; and a deceived heart has turned them aside; and, what is truly lamenta- ble, these unhappy souls, instead of watching agaiust these enthusiasms, lay themselves open to them; yea, they even pray for them, and when, after their absence, they have been renewed, it is taken for granted that God has heard the-r prayer; and rhia affects them more, and confirms them the stronger in their delusions. Now that these things are spiritual discoveries, ofsome kind, is readily admit- ted; but that they are the teachings of the Spirit of God, divine illuminations, or in any sense whatso- ever proceeding from God, must be denied, so long as we* i,.tain the least veneration for him. All divine illumination conveys instruction. The Spirit of truth testifies of Jesua, and in all his operations makes use of the wriiten word, by which ho opens the undersiaBding. But the hope and experiences of the persons above referred to, would not in the least be injured, if infidels could prove the scrip, turestobe a cunning-ly devised fable. If then these enthusiastic reveries must be called spiritual discoveries, they may fitly bo denominated by the scripture phrase, spiritual wickedness in high places. Once more: under this sort of experience may be ranked those ecstasies of the nund, that are engen- dered by the solemn tone, earf est zeal, and blus- o2 i -t 1. i 1 156 ONEXPERIENCa. teritig vociferation, of those who are, by these per- sons, called experimental preachers. The principal attention of these leaders is to produce what is raoal \\ke\y to influence the passions, work upon the ima- gination, and wind up the affections into lively frames, raptures, and ecstasies; which, in order to make some show of gospel, they have the daring pro- faness to call by the most sacred names. Hence we have been told, in writings almost universally ad- mired, that ' Whoever, upon an impartial exami- nation, can find certain marks upon them, ^iz. a spi- rit of prayer — not eoramiting sin— conquest over the world— loving one another, and loving our enemies* — may be as certain as though an angel from heaven was to to tell them their pardon is sealed in heaven. — These are infallible marks; these are Immanuel, God in and with us; these make up the white stone; these are the earnest of the heavenly inheritance: in short these are glory begun, and are that good thing that better part, which neither men nor de- vils shall ever be able to take from us.' Novt^ there is no reason why a free-thinker may not as well use the terms Immanuel, and the holy Jesus, when he applies them to the 'word and voice of everlasting reason,' as those who profess to be shocked at the thought of deism prevailing, when they apply them to the imagination of the tli«ughts * These things, if real, are solid marks of a Christian: but the author is here speaking of counterfeit, delusive ex. eriences.— -Ed. * id pcr- rincipal is most he inia- ) lively irder to ing pro- ence we ally ad- exarni- z. a spi- over the nemies* I heaven heaven, imanuet, e stone ^ sritance: at gooU not de- .' Nowr y not as f Jesus, voice of IS to be ig, when tlieughtsi Chrisliau: elusive e.\- ON EXPERIENCE. 167 of their heart, under the influence of bodily sensa- tions, dreams, impressions upon the imagination, or the influences of the passions under the powerful vo- ciferation of a modern declairacr. Nor would the nalure of these experiences be in the least injured, if the name should be changed from ' Immanuel, God in and with us,' to the term spirit, or the light within, which is the great arcanum of the Quakers. Or were they to agree with the ancient Pythagoreans among the heathen, to call these inward movements M divine afflatus. But to renounce scripture, name and thing would never preserve the credit of these pretenders to Christianity — The ebbings and flow- ings of these things are called Christian-experience: their absence is termed desertion, or the hiding of God's face; an J their presence communion with God. Nothing can be more applicable to this class of pro- fessors, than the word of the Lord by the prophet Isaiah, Ixvi. 3, 4.; 1. 10. 'Yea they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and bring their fears upon them; because when I called, none did answer; when I spake they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.—Tkerefere, behold all yo that kindle fire, that compass your- selves about with sparks walk in the light of your fire, and in the sparks th«t ye have kino, jc This ye shall have of mine httodc, ye shall lie dawn in sorrow.' 'Hi f li ) 1 1 ml n j jg^j ox EXPERIENCE. Again: there are olhera who in their studied con- fesaiona of faith, profess todepend for life and salva- tion upon Jesus Christ, and to be governed m their faith and practices by his word alone: among whom, nevertheless, there is much chaff, which if il were winnowed away, would be no great loss. The ex- perience of such might be considered as arising, either from some parts of scripture coming suddenly to their mind, from the appearance of the supposed principle of grace, or from what is generally .called the assurance of faith. Without being solicitous about order, or the choice of viorda, some general attention may be given to these things as they ap- pear in the professing world. It is acknowledged that all genuine experience does proceed from the word of God: and those ex- periences which are agreeable to the gospel cannot but be true. But the error here intended to be pointed out, is that readiness discovered in profes- sors, if they are in any way affected by a passage of scripture to conclude that it must come from God; it must be true gospel-experience, and therefore can- not deceive them. Such in r'^lating what they call ♦ the Lord's gracious dealings with them,' will say, ' There were such and such sweet promises brought to my mind: they came suddenly as if they were spoken to me:I had no hand in bringing such lexta to my mind. I was not even thinking of any tiling lead- ing to them; they came all at onee, so that I was ON EXPERIENCE. 169 surprised, I had not thought of them a long time before; I did not know at first that they were scrip- ture; but they camo with such power, that I was overwhehned with joy, (he tears flowed in great abundance, and I was filled with joy and peace in believing.' Here let it be observed, that if any ! BcrJ-ure comes to the mind, whether suddenly or p- gradually, as the effect of the Spirit's work, ajju gives in&truGtion and support, the effects are, without doubt, genuine gospel-experience, But what is here objected to shall be instanced in a few particulars. ^ If a person (whose hope is placed i.i his awaken- ings, his convictions, or his experiences, b<^ ihey of what kind soever they may) should be in great dis- tresH from the fearful apprehension that his hope is voiti, and that he is still in his sins; and his distress heightened by the near prospect of death's approach^ should on a sudden have, Hab. ii. 3. darted into his mind, ' The vision is yet for an appointed lime, bu^ at the end it slinll speak, and not lie: though it tarry, wait for it, because it will surely come, it will not tarry,'— If from hence he should, by the vision, un- derstand the return o^his former, experience or joys — that the time for b's comforts in this way is fixed, and 80 it becomes him to wait without them till they come, under the persuasion that they will shortly be here: and if, following this, Isa. liv. 7, 8. should be Buggesled and applied to the same purpose—' For a rl ■.. .iV#-'..^ but with great J'O ON axPERIENCE. amail moment have I forsaken thee, mercies will I gather thee. In a little wrath I hid mv face from thee, for a moment: but with e veriest- ing kindness will I have mercy on thee,' &.c. — from which hope is revived, fear prevented, and comfort, in some measure, restored, in the thought that he shall some time be comforted again. It is very plain the Holy Spirit has nothing to do with any part of this; and it is as plain, that the hope founded upon it, and the comfort taken from it, are vain and delu- sive; for the sense iu which the passages are un* derstood, is contrary to the true meaning of the Spi- rit of truth in those places. It is making a new meaning to the text; a meaning too which God never designed, and is in fact the same as making a new Bible, which is not the work of the Spirit of God. Besides, there is no comfort th(:it comes from God to guilty sinners, but what cornes through Christ, his righteousness, and his atonement But to take comfort under a sense of having done wrong, from a persuasion that we are different from others, and from what we once were, is not the hope set before us in the gospel. To suppose, therefore, that God would comfort any by such means, is to suppose that lie delights in sinners out of his Son, and that he can comfort them in believing a lie: than which a greater absurdity cannot be invented. Again, if a person prays earnestly to the Lord to direct him in the way of Providonce, when we will and ON BXPEniENCE. 171 suppose, there ^re two or more ways before Siim, (though perhaps before he has an inclinatioo to one way) while he is musing and in great perplexity^ that passage comes suddenly into his mind, attended witli the circumstances mentioned m the other case. This is ihe may walk ye in it; that ia, the way fie has most impressed upon his mind. He takes this for a notable answer to his prayer; and meeting with what his heart went after, he becomes confirmed in the persuasion, and has it strengthened by Gen. xxviii. 15. following it, ' Behold I am with thee, and will keep thee in all places whither thou goest; for I will not leave thee until I have done that which I have spoken to thee of;' and many others of the like im- port. Hence he concludes, that he has much inte- rest with God; that he is beloved of the Lord, and that his ways are directed by him. Though there is no proof in all this that God has any hand whatever in the whoie affair But what is very remarkable, M'hen a text of scripture cornea to the mind which tends to distress, as for instance, when a doubling soul has darted into his mind the words of David, ' I shsll now perish one day by the hand of Saul,' it is said to be the temptation of the devil. But what reason can be assigned for this.^ Has Satan power only over uncomfortable passages of scripture; or, cannot hti pervert any part of them, to tempt and deceive men with? and if so, then its being a com- fortable or a precious promise, is no proof that Satan has not a hand in it. Yen, it appear? to be his K>'¥ .i'.\ m '' w n J72 ON EXPERIENCE. work alone when it tends to confirm tUe false joy, and false confidence of sinners. The experience of others arises from, and is maintained by some imaginary symptoms of a work of grace in their souls; such arc going about m quest of some token for good in themselves, and « hen they hear the word, are searchmg in every corner of their heart, to see if somethmg favourable doe^ not appear there, and that generally with a «!ron- bias in the mind, to make the most ol what rhev find; thiU much the same use has been made of these sij^n3, as the ancient Pharisees made ol the Jaw Hence some signs and marks are given ior professors to judge of their state by, that are rum. „,on to believers and hypocrites; and others, that l.ave no foundation at all in the word of God; Irom nh.ch when they are perceived, or imagined to be ;„ them, they conclude well of themselves. But ^vhen the moro thinking part ofthemcome to rellect, they perceive, that many have had those thmgs and ytt fallen awav which tends to create sad suspense; and though nothing but the blood of Ch.ii^t, 'iiowmg freely to the chiefof sinners, can effectually remove the torment of the mind, yet their leaders either from Ignorance of, or disaffection to this sovereign re- rnedy, set.themsehes to distinguish where there is no diflfeience and to create reverence for their own judgment, divide and subdivide very nicely, beiwixt what arc genuine convictions, desires, affection^, and i -•i M se joy, and ia f a work about iu es, and n every krourablu ' wiih a of what n made de ol ihf iriven ibf re rom- ers, that od; iVom id to he B3. But ;o rellect, lings and suspense; t, 'iiowHig ^ remove I her iVom reign re- hertj is. no heir own f, beiuist lion^, and ON EXPERIENCE. 173 fa or»; and what are counterfieit; whereby the mind ia frequently more entangled, arid heavier burdens laid upon it. And after all the labour and pains, it is generally found a difficult piece of work, to persuade some to think well of themselves; the most that th«y can be brought to is, that, they desire to believe; and when nothing else will do, they get some sort of ease by hearing, that the desire of J aith is faith. This reminds me of what I onoe heard an old wo- man say to one of these doubting believers, with whom she had taken much pains to make he: think well of herself; but her patience at length being worn out, she exclaimed, ' You are the most un- comfortable, people in the world to talk to. There is no end in it, for no sooner has one removed one doubt, but you bring up twenty more.'— The oppor- tunities wherein comfort and joy are obtained from this source, are called Bethel-visits ; and if the per- sons are what is called orthodox in their creed, al- though they should'not think much {about a godly on versation, or of observing all things whatsoe ver Christ has commanded, but on the contwry, through frequent returns of these fits of affection, should grow tired of religion; yet believing the fiRal perse- verance of ibe saints, they know, that if once in grace then always in grace, and can address their souls in words often used upon this occasion: • Did Jesus once upon thee shine? * Then Jesus is for ever thine.' In like manner they are asked, * Do you recol- p I ..: m '' HI 1!^ W"^'' 174 ON EXPERIENCB lect, in any part olyour life, either »n reading, hear- ing, praying, or conversing, when you enjoyed the presence of God? (ol which they are to form their own conceptions) iFso, then my soul for yours, all i» safe,' or in words to this effect. Hence they con* •lude, that as by divine assietance they have exert- ed an act of faith, that is, persuaded tkemselves that they are not as other men) and have enjoyed the di- vine presence— all is secure and well. It only happeivs to be ♦ winter with the soul,' and if the per- son dies in this wintry season, it is hoped all is well, because wo have been told God puts many of hiA children to bed in the dark! If any doctrine deserves lo be denominated Antinomian, surely this does; for what ciui be more dangerous, or what have a greuler tendency to lull professors to sleep, in the bed of carnal security, and encourage them to sin, with the hope of impunity? Oimjo more: there are others whose experiences arise from what is called by them the assurance offailli, or in other words, the appro- priating the benefits of the gospel, Christ, heaven, and so on, to myself; and if we closely attend to t,ho experience arising from this doctrine, we shall find, that ii does not come so much from the things be- lieved, as from the consciousness ihat they are ours. We shall hear persons of this sentiment cry down works and legal doctrines, and set up what they caW failk m opposition to them, and they will ppeak many excellent things about grace and the gospel; but then we are somehow led to imagine, that iheae OS EXPERIENCE, I75 tilings, declafeti in common to the world, are little or nothing without the appropriating act. Thia act is somotimeR made upon internal qualifications; but others cut the matter much shorter, ond appropriate, without ony evidence, either from scripture, sense, or reason, or in other words they vainly imagiae, though firmly persuade themselves, that it is so, be- cause they believe it to be so. They confess th at it is not a truth before it is believed, bat becomes a certain truth when they believe it, and never would he true^ hod not they assured themselves it was so. This persuasion begets joys and great peace, yea, evefn leads them (to use one of their own expres- sions) to < bask before the throne.' Such will talk of lying very humbly before the Lord, and will make high pretences to humility; but not knowing where- in txiie humility consists, they very awkwardly ape it. In giving an nccount of their rich experiences, womierful discoveries, and so on, they tell us ' at such a season I was humbled in the very dust — was entirely emptied of self— saw my heart as black as kell, and as deceitful as (he devil, and was as low as 1 well could be in self abasement.' And this will be attended with great outward show of humiliation; perhaps, in the meaness or peculiarity of their dress — the affected manner of their speech— some strange gestures — solemn looks, &c.i so that if one had taken their word for it, they are the moat humble creatures under heaven. Yet if their general con - du^ is but closely looked into, we shall see them to { hi IMAGE EVALUATION TEST TARGET (MT-3) // yjt%^ 1.0 I.I t tt IIM '- Isi IIIII2 2 i -^ IIM 1.8 1.25 u 16 ^ 6" > 1 <^ /J / c'm. ^^. /a Y// Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 ,\ iV ^^ :\ \ "9) V O^ %^\^^^ <* S"^ mirnion with God— I, who have basked before the throne, and have been indulged with so many Bethel visits from the Lord— am I at last reduced to the same situation, as to the ground of my hope and comfort, as a sinner in his ilrst coming to Christ? How shocking the thought! How alarming the consideration! If I could admit this to ho true, I must give up all, and despair!' — Thus somo have shown their enmity to the gospel hope, and plainly declared, that their experience comes from the soothing thought that Christ, and heaven are theirs; though it is certam'that Christ proposes nothing, but his grace manifested in his death and resurrec- tion , for the relief of any of his people, under a consciousness of their deficiencies and daily back* slidiags: witness, 2 Cor. xii. 8. Rev. 1. 17. From ' ON BXPrRIKIfCE. 179 the whole, though one would be ready to thiak, rrom hearing (he doctrinal creed of these penons, that they have some /egard for fhe disaSlowed gospel, ye. when we trace them to their experieneei, and mark the use they make of them, it but too visibly appears where their hope in reality is grounded. From the specimens that have been produced of the best approved experiences, though each party is ready to censure the other, aither for legality or pre- sumption, and so would seem widely to di^er from them; every one taught of God will easily disceru, that in fact they all agree in one central point; and that is, to make up some kind of foundatir.^ for the guilty to build their hope upon, aside fronn the per- fect atonement, and everlasting righteousness of the 8on of God. And though some will speak of Christ's work in high strains, and would at first view appear to make it all in all; yet it is plain, that without taking into censideratiea something either acquired by them, or wrought in them, along with his work, they do not find rest to their souls; and therefore the more clear the profession, the greater the deception, and the more liable to entangle un- wary souls. Because this kind of self dependence is varnished over with evangelical phrases, and so lies deep and unsuspected. Whether then our preser- vative against despair, or the source of our experi- ence, be called—everlasting reason — a life of piety, virtue, and devotion— some pleasing feelings of the Hi If* -i-i t -f! iM ]80 ON RXPIPJBNCE. mind, arising cither from bodily sensations, dreams, ImprtRSiions upon the iniagination, or the zeal of', blustering preacher--the evidence of a supposed work of grace begun^ or a powerful persuasion of the goodness of our state, it is foreign to the hope set before the guilt/ in the gospel, and far distant from the source of all true Christian experience. In them, therefore, who are thus carried away, are the words of the prophet verified, Isa. ix. 16. • The lead- ers of this people cause them to err; and they that are led of them are destroyed.' It would be the greatest happiness that could befall such, to be fairly convinced of the delusion, and be persuaded of the sufficiency of the truth in Christ to give them peace and joy in believing. But alas! their bands are ge. nerally strong, and the least that is to be expected, for making the friendly attempt (unless the arm of the Lord bo revealed) is a sneer, an outcry of uncharitableness, a complaint of a bad spirit, or a charge of being an eaemy to Christian experi- ence. ' SECTION II WHEREIX THE NATURE OF TRUE CHRISTIAN JittrERI- ENCE is CONSIDERED. It is very common for persons carried away with the workings of corrupied nature, and the delusions , dreams, zetl of L supposed sioii of the } hope set slant from ence. In ly, are the The lead- : they that Id be the be fairly ded of the em peace ds are ge- expected, the arm an outcry lad spirit, in experi- N jccperi- away with I delusions ON EXPERlENCe. 181 of Satan, to charge those who, out of love to their souls, expostulate with them, and expose their error to them, with denying all Christian experience. But is it not very unfair to conclude, that because we do not hpid a point to be true, in every sense in which persons have siet it r«rth, therefore we do not believe it in any sense?— £ very Christian has experience of the following nature, vri. That which ariseth froaa the flesh, the corruption of nature, and the various trials with which his heavenly Father sees meet to pfove him; and from the inward proof or trial that his soul has of the gospel of peace and salvation, or from finding that to be true, by actual enjoyment, whieh he bttiieves upon the unerring testimony cf God. Of these we shall speak more particularly. Firat : Man is naturally of the earth, earthy. His constitution was framed to dwell on the earth, and to hold coromonion wUh God in the things that are made, through the medium of his obedience; so tha', it was no crime for Adam to set his affections on things which are upon the earth, or to be of a legal spirit. We m being in its very essence absolute enmity against him.— This corrupt principle is properly inherent, being interwoven wiih the very texture of our con- stitution. Or rather we are said to be in the fiesh, that is, Kovered in and overwhelnaed with its impu- rity; 80 that naturally our thoughi«, words, and ac- tions, are under the domiitiion and powerful influence thereof. — When a soul is born of God, we are not to imagine that the old man is better natured than he was before; or that thern is a change in our corrupt nature for the better. For we have the authority of the Holy Ghost to say, and the experience of Paul to evince, that in the flesh dwells no good thing, it is neither converted nor totally destroyed. There \* indeed a new principle, a vital, spiritual, and divine source of life implanted, which liveyth and abideth for ever; even the word which by the gospel is preached, and which is called spirit. But this is not nature renewed, but a principle cs opposite to nature, as light is to darkness. Henc3 we read that the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that yc wouldj Gal. v, I ! 'ii ^fvp iPMMiiW d is enittity w of God, Such is the ted by srn, no nature, ade like to ked to him> ity against f inherent, f our con- I the fiesh, I its impu- is, and ac- il influence I are not to ed than he )ur corrupt iUthority of ce of Paul d thing, it There i« and divine abideth for I preached, not nature nature, as It the flpsli igainst the e other, so Id, Gal. V, OS EXPCRIENCE. \9S 17. Corrupt nature, or sip that dwellelh in us, is so full of enmity to God, so deceitful, so desperately wicked, that it is past ail cure. V/e might as well' attempt to wash the Ethiopian white, or to change the leoparri's spots, as to make the carnal mind any better disposed towards God and his law; even the great Physician himself has marked it incurable, and died tlwit it might be destroyed, Rom. vi. 6. Ii must^ therefore, in whatever measure it remains in the soul, retain its corrupt principles and prope. ties.— Now the opposite principles of Aeth and spirit, or nature and grace, dwelling in the sarn^ soul, ihey cannot fail to oppose each other. Each strives for the victory, and aims at the total extirpation of the other, so that war is continually maintained, James iv. 1, 1 Pet. ii. 11. Every believer, then, has painful experience of this law in his members, warring against the law of his mind, which has made the saints in a41 ages uroan, being burthened. Hence we find some of them making use of such expressive language as the following, ' Behold I am vile— I abhor myself— T am undone— I am as a beast before thee- 1 am more brutish than any man, and have not the understand- ing of a man— In me, that is in my flesh, dwelleth no good thing.' Those who have been made par- takers of grace, connot be reconciled to the flesh; they long and pray for it» destruction, in all its pro- perties. The difl^erent and opposite actings of flesh and spirit may briefly be described as follows: We liave seen,, that roan was framed to live by virtue of ^mmm^^^^ ^p^ 184 ON SXrilllENCE. hii own rlghlaouincM; hence self righteouineri i» a chief properly of nature, a«d all who are born a- gain, find in Ihemielvea a strong biaa lo reject the righieousneaa of Christ, and eatablish their own; and that in varioua fornua, and under various pre- tences; and none but believers in Chirst are awara ef the evil of this propensity— th's is the root of un- belief— this cleaves cbse to, and easily bcseta every child of Adam; but as the believer only is censci- ous of it, the more he increases in the knowledge of Jesus, the more perceptible will these self-righteous propensities be to him. So that, though once \it was very unwilling to think himself indisposed lo the gospel, he now finds a constant necessity of Buspecling himself of this eviJ. But the true grace of God in the heart leads the sinner to live by the righteousness of Christ:— its genuine language is, « And be founpel-experience from its various counterfeits, \9, thetrulh asitia in Jeaus: tW\8 is what the soul feels the force of, and not any manner in which the mind is exercised, in looking to, or receiving the (ruth, but the truth itself, even all the excellent things contained in the gospel, viz. the glorious character of God, his great lore in giving his dear, his only, his well-beloved Son, to die tiie just for the unjust — the ^raceofour Lord Jesus Christ who humbled him- self, and became obedient unto jleath, even the death of the cross— and the glory, sufficiency, apd free- Bess of the gospel to heal, pardon, and save the guilty. So that when a Christian speaks of his ex- perience, he will not not furnish us with a long de-, tail of what he has heen assisted to do, what succfess and disappointments he has met with (in attempting 188 ON EXPERIENCE, to establish his own righteousness), what doubts and fears he has l such a faithful God to trust io— such an aitar to offer Hl!i ent from and toi- f maybe lelieving Son, but I Christ, er name. >lute and nd so re- cry false trust in that aw- ice. mcito- >f Christ, im bold- hrone of Pharisee count ti who yet, mseWes. I, find no nee than gravated \ shame- tgement, •ok to — r to efi«r ON EXPERIENCE. 193 up their prayers and praises upon—such rich in- cense to perlurao them with, as the Mediator's in- tercession, and such an High-priest over the house of God, They mourn indeed over sin with bitter la- mentation, abhor themselves as the subjects of it, and watch over it ad lhe»r worst enemy; but do not lake their lamentations, atasments, &c. into considera- fcon in their approaches to God, but looking to the propitiation say, ' Have mercy upon me, O God, according to thy loving kindness: according unto the miltitude of thy tender mercies blot out my transgression:' many who profess to draw nigh to God in this way, have nevertheless the full testi- mony of their cowcience, that in all their approach- es their is still a sad di&tance between God and ihem*. Yet if at any time they can approach the * What follow? to the tnd of this paragraph would re- quire to be a little guarded, leat it should be construed to mean, that the spirit of adoption, and the testimony of a believer's conscience to the influence of the truth upon him, are inconsistenjl with his comiHg to God in the new and living way. Surely the author could not mean this, aad the apostle, on the contrary, says, 'Beloved, if our heai ts condemn U8 not, then havo wa confidence towards God; and whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasmg in his sight.' I John iii. 81, 22, referring to our Lord's words, John xv. 7. The fact is, though Christ is the alone way of access to the Futher, yet no roan can draw near in this way, or have true confidence before God through him. while he is conscioutj of allowed hypocrisy or want of love to the brethren; the scripture repels such con- lidence, (Isa. i. 15. Malth. v. 23, 24. ; vi. 14, 15. Mark xi. 25, 26.), and the mediation of Christ was never intended fo support it. — Ed. ¥. w Jir! % 194 ON EXPERIENCE, throne, in the persuasion that they are less sinnerii tlian once Ihey wore — under a consciousuess of more affection in their worship than usual, and less deficiencies— or iw the belief that they are the children of God, they would have more encourage- ment hope of access, and pleasure in their devotion. But thia way of approach is founded in legality, manifests that (he heart is not right with God, and is directly opposite to the new and living way of coming to him. Heb. x. 19,22. Thirdly: in these things, and in this way the be- liever has the joyful experience of communion with God. Communion signifies fellowship, common possession, or a partaking of the same thing; and, communion with God consists in being pleased with, and taking delight in that which is the centre of his delights, with which his smiles, or the manifestation of the light of his countenance, are always connect- ed. Nothing deserves the name of communion with God, but that pleasure which arises in the soul from understanding and knowing the Lord, who execuJL- eth lovmg kindness, judgment, and righteousness in the earth; for in these things I delight, saith the Lord, Jer, is. 24. If we would know when this grand exhibition was made on the earth, the voice from the excellent glory informs us, when pointing lo the obedience and suffering of Christ, and the glory that should follow, < This is my beloved Son, in whom I am well pleased.' Whoever, therefore, - fe. ON EXPERIENCE. 195 is well pleased with, and delights in the person and work of Immanuel, has communion with God in hia hlesBedness, even fellowship with the Father end hi3 Son Jesus Christ. But this is very different from what is commonly, though profanely, called commu- rion with God, which arises merely from self love and self conceit. Some are confident they hold com- munion with God; bask before the Sun of righte- ousneps; dwell upon the Mount; and have frequent Bethel-visits, fcecause they have some impulses in •their duties, or secret whispers, which they call the witness of the spirit, that God loves them far above the greater part of the world; which leads them to talk highly of eternal things, such as personal elec- tion, covenant transactions, and unchanging love, particularly redemption, ?he final perseverance of the saints, and the enjoyment of eternal glory*. And while this is the case, as a certain author observes^ 'Even pride itself will prejudice them m favour of that which they call Christ, Selfish, proud roan na- turally calls that lovely, that greatly contributes to his interest, and gratifies his ambition.'— To be wpoa the Mount is to understand and delight in what waa declared there. To have a Bethel-visit, is to behold heaven and earth united, and an intercourse ^peoed betv?een God and man, in the person and work o( the mighty God of Jacob, manifested in the flesh. * It is not these doctrines that are intended tc be cen- sured for they are great and glorious in their own nature; but the abuse of them. t: I' ei. n if I ) ml !f i; 196 ON EXPERIENCE. To behold all saltation and all desire in .Christ— to rejoice in hav'. j no confidence in the flesh, and to glory iri this, that we understand and know the Lord as a just God and a Saviour, this is communion with God, and nothing elso deserves the name. Fourthly: the gospel presents Jehovah's character in the most lovely point of.view: so that no one can behold him as there revealed without loving him with a supreme affection. Indeed the beauty of God's moral image is set forth in the holy law;— and in that representation he is infinitely worthy to be loved, by all intelligent beings; and not to love him, in this view, is infinitely criminal. But while man's natural corrupt principles reign, so far is he from loving this infinitely amiable character, that his heart rises in enmity against itj which indeed is an awful proof of that gross darkness which, through unbelief of his mercy, covers the soul. Now though every rational creature is under obligations to love God for his own excellency (which every believer will do) and though not to love him with all the heart, justly deserves everlasting punishment;— yet nothing is more certain, from scripture and fact, than that no person will love God in truth till his natural enmity is broken; which is never done till the re- generating influences of the Holy Spirit, by the word of truth, quicken his soul. The natural man may love that notion of God which suits his carnal, deceit- ful, proud, sensual heart; but every notion of him hrist — to esh, and now the mmunion fne. character I one can ving hin^ jeauty of y law;— vorthy to )t to love Jut while far is he r, that his tied is an through w though 19 to love r believer th all the ent;—yef fact, than is natural ill the re- the word man nnay aljdeceit- yn of him ON EXPERIENCE. 197 that dees not give us just views of his glorious majesty, holiness, &c. tends to lead us into idolatry. Some are disposed to love God, because >hey con- ceive of him as a being so good atJ benevolent, that he cannot find in his heart to damn them for their sins. — Others feel an affection for the Deity, be- cause they believe he has pardoned all their sins — exalted them above many of their fellow creatures, and that all the joys of heaven are their own. And these we shall hear speaking in high strains, about sovereign, free, electing love; who yet, when the true nature of God^s sovereign love is set fertb, and his true character declared, will, like the ancient Pharisees, (who also believed a kind of absolute pre- destination*,) hale it. Yet so essential is love to God tu the Christian! character, that he who loveth not is not of God; for God is love. And upon the per- son who loves not our Lord J esus Christ in sincerity, the moat awful curses are denounced. To love God includes, 1st, Love to that amazing grace shown to- wards sinners in opening a way for their deliverance from deserved wrath. 'In this was manifest the love of God towards us, because that God sent his only begotten San into the world, that we might live through him. Herein is love;— not that we loved God, but that he loved us, and sent his Son to be 1^ ! ni * See Prideaux'3 Connection, vol. ii. part ii. p. 341. t Th« passage referred to more immediately respects love to the bt«thren, which indeed arises'from love to God, — Ed. 198 On experience. the pfopitiation for our sins,' I John iV. 9, 10. John iii. 16. 2dly, In connexion with the above, love to him for his special benefits and favours conferred upon U3; for it would be an instarce of the greatest ingratitude not to love him for the bestowment of favours 80 divine. Sdly, Love to that grand and most beautiful display of the divine perfections, drawn out in the obedience and atonement of Christ. Here the divine holiness shines forth with the brightest lustre, in its infinite opposition to sin, by appointing the Holy One to magnify the law and make it ho- nourable—the inflexible justice of God appears in its persisting in the pun shment of sin according to its infinite demerits, eve 1 though his well-beloved Son must bear the weighty stroke; and every other divine attribute shines most gloriously.-Whoever acknowledges this, and loves this appearance of the true God, justifies the divine proceedings toward the angels that fell;-and also his dealings with sm- ners who break the law;-and owns, that il all the world had been consigned Qvet to eternal death, the character of God would have appeared mfinitely glorious. We shall hear many talking of beholding great beauty in Jehovah's goodness, mercy and love, who manifest no disposition to love him, for the tre- mendous display ofhis holiness and justice, m oppo- sition to sin. Yet nothing but a full conviction of divine glory in the distribution of justice, will etlect- u ally stop the cavils of man's pride against the pro- cedure of the divine sovereignty. ON EXPKRIENCC. 199 But here let it be observed^ that no one can love God; and at the same time love sin, 1 John i. 6. Ko one can love God, and at the same time hate his Jaw, or speak unworthy things of it. — Rom. vii. 1?. No person loves God who goes about to pervert the gospel of his grace. Gal. 1.8. Nor can any one love God who does not love his brother, and study the good of mar.kind. — J John iv. 20.; lii. 17.— Every one who loves the character of God is led to imitate it. Fifthly: the gospel ofgrace gives the highest dis. play of *he great God of his tremendous perfections, and their infinite opposition to sin; so that wherever it is truly known and received, it cannot fail to im- plant the/ear oj Gtd. The black character of the wicked is, that There is no fear of God before their eyes, Rom. iii.18. Hence the Lord promises, in the new and everlastmg covenant, to put his fear into his people's hearts. And this we are informed, is the beginning of wisdom — Every doctrine, but the doctrine of Christ, tends more or less to keep out godly fear from the soul. Hence the gospel, though it is the very source of the joys of the Holy Ghost, strikes at the root of all false confidence, false joys, and disobedience. A sort of fear or dread of God is sometimes awakened by the dictates of the na' tural conscience, and enforced by the written law; but from the knowledge^of the truth, the fullest im. pressions of the living God are made on the mind, Urn I II ' 200 ON EXPERIENCE. and, of course, a more genuine and lasting experi- ence of his fear is implanted there; the happy and salutary efTecta of which, among many others, are the following: 1st, It hegetd conviction of sin in the 80ul, where the conscience has been seared, and enforces and confirms it, where slight impressions have been made. Nothing is better suited to awa- ken the attention to a just sense of sin than tho preaching af the cross of Christ, which makes known God's terrible wrath agpinst it. Deep convictions of sin may be in the soul, previous to any saving illu- mination, and may occasion great terrors there, which may be stifled and expelled by a false hope: but when the perfection of the holy law appears to the sinner in the glass of Chrirt's sufferings, then he perceives that God is just indeed! and that there \a nothing about himself, but what exposes him to the most awful frown of Jehovah; and from this source he learns more of the infinite heniousness of sin, and has the fullest display of its dreadful consequences. The fear of God, in the sense spoken of here, as proceeding from the knowledge of God in Christ, it perfectly consistent with the strongest confidence of Christ's ability to save to the uttermost— it possessgn the mind of a believer in the full assurance of faith^ in the delightful enjoyments of love, n ;1 in the firm- est persuasion of his own interest, in ehMif-ng, re- deeming, calling, and preserving giiicc. Yta thist reverence and godly fear npintains in the soul, an increasing view of the evil nature of sin, while it cxpori- py and jrs, are n in the 3(1, and ressions lo awa- than tho 3 known i;lions of ng illu- s there, le hope: tpears to , then he there is n to the I source fain, and quenuea. here, as /hrist, it iidenceot' possesssA ) of faith J Ihe firm- '^ng, re- Iba this soul, an while it OM EXPERIENCK. SOl growf in knowledge of, love to, and hope in (he gospel of peace: and is thereby distinct in its very nature from, that8lavish|fear,which arises from pride, ivorking in a way of painful desire, attended with many fears, till it is crowned with the enjoyment of aelf-complaeency in its own works*, quite the reverse of that fear, which fills the mind with tormei.% till it can say, with some assurance, 'God I thank thee that I am not as other men.' It cannot be thought the true believer is led by his faith ia Christ, and con- fidence of interest in him, to fear sin less than when he expected to he sent to hell for the commission of it; — or is emboldened to trap:^gres8 the least com- mand in hope of impunity; much less will be embrace •This seems to glance at a pasaege in Sandemfin's letters on Theron and AspMio, seo 4th Ed. vol. ii. page 8, 20 — If ■0, it appears that the aother must have much misunder- stood the paragraph, aa it does not seem to be applied in the Essays, according to its real meaning and intention In order, therefore, to do justice to Mr. Sandeman, wo have thought it necessary to insert the sentence at large. His words »re, ' No man, then, by enjoying the Ho!}' Spirit as thfl Comforter can find any greund for being lesa afraidof tinning, or of its consequences, than he was be- fo e. Fi.r he no sooner indulges any evil aflfection, or any thought opposite to charity, than he loses that enjoyment. Paul supposes, that men would have tasted of this enjoy- ment, may, by indulging the passions opposite to charity, grieve the Holy Spirit, and so lose that enjoyment; so he says, Eph. iv. 30. ♦ Grieve not thfc Holy Spirit, whereby yo are sealed unto the day of redemption.' They who thus grieve the Hely Spirit, must find mercy and forgiveness in the same way as at the first; and their love must be left to work, is the way of painful desire, and fear, till it be again crowned with enjoyment, and so perfected."-— Ed. R 2 Pil I s ■■iPMaii m^m^ 202 ON EXPERIENCE. that vile tenet, that soul destructive error, that be- lievers are not under the law as a rule of conduct, and so cannot sin! Nor does the believer in Christ imagine that his sins are less displeasing to God, or less deserving of the curse, th.in those of the most profane; that^sentiment is purely Antinomian, which teaches professors to think that their sins only de- serve fatherly chastisements. What! does our pro- fession of faith in Christ make sin otherwise than an infinite evil in us?— Or does God, like some indul- gent parent, wink at our transgressions? Far be it from us to think so of him, who is of purer eyes than to behold iniquity; rathier let us say that the least transgression in a professor, is attended with abun- ''antly more ingratitude and baseness than in others, and will lead a real believer to the blood of Jesus, for pardon as a poor sinner, who has no hope but in the promise of mercy to the guilty. But this senti- ment wears a very hostile aspect towards those who get relief, when under a sense of guilt, by referring to their past experiences:— and indeed it must be offensive to our corrupt nature; because it necessa- rily leads the soul to live near to, and be constantly dependant upon an infinitely holy and sovereign God. 2dly, The true fear of God in the heart pro- moles a genuine spirit of devotion, and a suitable frame of soul for the whole worship of God. Many, out of a false notion of boldness, and eminent near- ness to, and familiarity with God, are guilty of much impertinence and irreverence before him. Did but I ^^ ttpn mmt fl ON EXFERIGNOE. 203 the fear of God prevail in our souls, we should nol dare to approach him but with sentiments of deep abasement. Believers, it is true, dc not come be< ^ore the Lord as slaves, but with a nearness of union and relation; yet the subjects of the true grace of God are taught by that grace, to worship and serve him with reverence and godly fear — for our God is a consuming fire. In this way the angels worship, Isa. vi. 3dly, By this fear the Lord preserves his people from frilling away, Jer. xxxii. 10. By this the believer knows that God is well pleased only in his Son, and with him only as united to Christ. He perceives hereby, lhat*ifhe turn aside from the hope exhibited in the death ofChrist there remains nothing but a fearful looking for of judgment, and fiery in- dignation to consume him. Under every fresh con- viction of sm, it leads the soul to the atonement, as its only relief. In brief, it draws off the soul fron every false source of peace, and keeps it fixed, trust- ing only in the free grace of God in Christ. Sixthly: the faith of the gospel produces a gospel spirit, or promotes the same mind that was in Chriat Jesus. Thi nature of a gospel spirit has been much, mistaken . It is generally thought to consist in some kind of an affected self 'diffidence j tame submissiorit and umver«a2 cathchcism', or, in accommodating our views of the gos'^el to other men's notions, and thinking all ^nod Christians, however widely their idsas of the nature and design of Christ's work may iii IN 1 ,'■. fi 204 ON EXPERIENCE. be. But the gospel of grace creat i ao utter aver- sion to this spirit, and also to that canting, whinning, fawning way, that always accompanies it and teaches its adherents tenaciously to hold the truth, boldly to maintain th faith, undauntedly to reject and expose every attenjpt to pervert the gospel, and to limit their charity to those who are of the truth, and make it manifest by hearing the^reat Shepherd's voiae, and following bim. The gospel, most certainly, pro motes a spirit agreeable to its own nature, where- ever it comes in power, for the believer, ' beholding as in a glass the glory of the Lord, is changed into the same image.' A gospel spirit is a spirit of hu- mility, meekness, forgiveness, love, and compassion. As to humility, we have already taken a view of that which the apostle calls voluntary, or affected; and in regard to genuine humility, it may be justly said, that no person is a partaker of it, who has not re- nounced those refuges of lies, which the natural man flies to, and fortifies himself in, and as a naked sinner believe.^ sn the Lord Jesus Christ. Then, and not till then, is the haughtinesb of man bowed down, and the loftiness of man made low, when the Lord alone is exalted. By believing In, coming to and depending upon the atonement and righteous- ness of Christ alone, for peace, salvation, and eter- nal life; the sinner forsakes his own righteousness, holiness, tears, sanctification, humblingS) &.c. This proud nature cannot bear. To do it, therefore, is the most humbling thing in the world, for^the secre utter aver- ,whinning, ind teaches 1, boldly to and expose Q limit their d make it svoiae, and Etinly, pro re, where- ' beholding langod into )irit of hu- ompassion. ^iew of that Rcted; and JHStly said, as not re- ^e natural as a naked 9t. Then, nan bowed , when the coming to righteous- , and eter- iteousness, Sic. This erefore, is r^the secre ON EXPEllIENCK. 20» thought that there is something good, at least in th» inclination, is the last thing a sinner gives up; and while any such thought prevails, and the soul is in- fluenced accordingly, the spirit of pride rules in the heart. But when Christ is received, humility as- cends the throne, and governs the soul; —the sinner then learns ihalt there is an infinite disproportio* between what he knows, and does not know of Christ— the strength of his faith in, and love to him — the degree of his likeness to his image, and his abasement before hlm;'and what there ought to bo (from the consideration of the cause there is f»r these things) so that he considers himself as the least of saints, and abhors himself in dust and ashes. We shall not hear the sinner thus taught of God^ talking high things of his own love, attainments, and humility; for in the fairest view he can take of him- self, he sees abundant reason to be ashamed and confounded, and an absolute need of looking ti> that blood which cleanseth from all sin:— and his demeanor will be answerable hereunto. Again: the truth believed produces a spirit of meekness, which consists in a readiness to entertain all thai God has spoken, James i. 31. and a temper of mind that suffers injuries without seeking revenge; that quietly submits to the will of God, and is gen- tle towards all men. Col. iii. 12. Tit. ii. 3. Matth xi. 29. Of this spirit Jesus was our eminent exem- plar, and all his genuine disciples, in their measure, PI ^06 OM EXPERIENCE. ' copy after h'lpn. Yet let it be observed, that this spirit is by no means opposed to being valient for the truth, for even the meek and lowly Jesus, our bright example, ever opposed error with a steady zeal, regardless of the highest names among men: wit- ness his controversies with the Pharisees. This • spirit of meekness will teach us, in all controver- sies about the faith, to distinguish between persons and errors— to avoid all bitterness and wrath, and evil speakings, in regard to the former, and to shew the warmest indignation, and most steady opposi- tion to the latter. In short, it is in perfect friend- ship with that zeal which promotes universal bold- ness for Christ, and carries the friends of truth above the displeasuie and wrath of man. Further: a gospel spirit is a forgiving spirit. This is so essential to the Ch stian character, that there is not the least shadow >f real godliness with- out it, Matth. xviii. 22. to e end, also JUark xi. 20. The great motive to this is mentioned, Col. iii. 13. But it is much to be lamented, that while many marks and evidences of believing have been given, this doctrine has been but little spoken of, and less practised, even amongst the professed friends of practical godliness. How often do we see a spirit of revenge in one professing Christian towards another, who not only let the sun go down on their wrath, but even for days, weeks, months, and years, retain their anger; and this even among d, that this alient for the B, our bright steady zeal, g men: wit- isees. This I controver- aen persons wrath, and and to sbe\v tdy opposi- fect friend* versal bold- truth above pirit. This acter, that iiness with- 10 IMark xi. ioned, Col. that while ; have been spoken of, ! professed ften do we r Christian in go down is, months, ven among ON EXPERIENCB. 2011 persons of the same religious community! But how can such pers(5ns from their heart pray, * for- give us our trespasses, as we forgive them that trespass Dgainst us?' How can they have fellow- ship one with onother in the Lord's Supper, where the doctrine of forgiveness is illustrated, confirmed, enforced, and professed? Or what proof have such that theii trespasses are forgiven them? For upon the principles laid down, Matth. xviii. it is plain, that notwithstanding a person may profess himself a saint, and be held in high reputation for his acquain- tance with doctrinal, experimental, and practical religion; yet if he be not under the prevailing in- fluence of this gospel spirit, he is none of Christ's Roin.viii. 9. From such considerations as these many may strive, from wrong motives, and to wrong ends, to acquire this spirit; but it never enters the soul till the gospel is understood and believed, and so is a part of gospel-experience. Once more: the knowledge of the truth promotes a genuine spirit of love to the brethren. For a»* the gospel implants the love of God in the soul, so also he that loveth him that begat, loveth him also that is begotten, 1 John iv. 20. The ground ofthis love is expressed, 2 John, 2. The rule of it, the new commandment, John xiii. 34. The example and motive to ii, ChrisVs love, John xv. 12. and the manifestation of it in deed and In truth, in oppo- sition to profegsing it in word and in tongue^ is the f, A *: I 20& OH EXPERIENCE. h- great evideni. j of having passed from death unto life, 1 Johniii. 14,18, Yet this spirit- pays the highest regard to all the precepts of the kingdom of heaven, and leads those who possess it to be faithful to their brethren, and even sharply to reprove them, when they walk unworthy of the heavenly callmg. l^ove will not suffer sin upon the brethren. ' Charity suffereth long, and is kind; charity envieth not: charity vaunleth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, i» not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth: beareth all things, believeth all things, hopeth all things, endur- etb all things' To conclude: a gospel spirit is a spirit of benevolence and compassion, Titus iii. 2. and leads to pity and relieve, as far as in our power, the poor, indigent, and afflicted, in imitation of him who went about doing good, and hereby we are followers of God as dear children. From what ha.* before been observed, upon the believer's experience of the body of sin. &.c. none will imagine that it is here insinuated, that the opposites of a gospel spirit are totally excluded. .For if thoy were, it would bo diflicult to understand what is meant by the follow- ers of Christ denying themselves— losing their life —taking up their cross— and warring against the flesh. Yet nothing can bb a greater absurdity than the notion o( a proud f spiteful, envious^ unmerciful, hypocritical, hard-hearted Christinn: though Buch a character, making pretensions to the Christian name, lealh unto L- pays the kingdom of > be faithful prove them, i\y caUing- . ' Charity nvielh not: d up, doth her own, i* ejoicetb not beareth all ings, endur- I spirit is a Titus iii. 2. lOur power, imitation of jreby we are )m what hast sexperienco le that it is gospel spirit , it would be y the foUow- ig their life against tho isurdity than unmerciful, Dugh Buch a ristianname, ,0N exPERIENCB. ^©9 may frequently bo found even amongst ihose who b»ar tho highest repute for seriousness, and depth of experience. » Lastly: the last kind of Christian experience which I shall mention is, practical godliness; or observing all things whatsoever Christ has commanded. This has been generally ranked under the notion of exter- nals, nnd he whuover insists much upon the impor- tance and necessity of it, is sure to procure the charge of legality ; even as a scriptural defence of the onething- needful, draws forth the charge of Antinomianisn). J3ut the nature of a lo;^al spirit is often mistuken, and even those very persons who are most zealous against it, are most frequently under the influence of it, for legality is a very subtle thing. If steadily and zeal- ously maintaining, that no person is a Christian, but lie who from the same motives, by the same rule, and to the same end, obeys the commands of Christ, as the apostles and primitive Christians did, be deemed legal, the writer fr.mkly professes himself a stubborn legalist. Some in the heights of their zeal i'or df c^rinal religion, and others, amidst their atten- tion to the workings of their affections, have had but little regard, indeed seem almost to have forgotten, practical godlincsti, which is the immediate effect of true knowledge ard experience. Others would seem to pay great regard and reverence to the kingly au- thority of Christ, who yet have taken upon them to cot and carve upon his commands, as most conve- 3 i* if'i Hit I .*> 210 ' ON EXPERIENCt. niently serves their worldly interest, and rellgtoua reputation. From this quarter we have heard njuch about what ia essentia!, and what nonessential: what particulars we are to obey that Christ has command- ed, and what might be left undone without incurring the censure ofour Judge. But may we not modestly inquire, by what authority they do these things, and who gave them this authority .> Indeed while tho traditions of men have been mingled with the prt^- cepts and ordinances of Jesus Christ, there is gte&t propriety in distinguishing between essentials and non-essentials; and if we may be permitted to assume tor a moment the dictator's chair, the distinction may stand thus. AH ihmgs that Christ has commanded his disciples to do, to the least jot or tittle of thern, we will call essential: and every alteration of, and addition to them, we will venture to call non-essen- tial*, or 8« many cyphers, which the disciples of Jcs09 may censure, expose, and reject ct pleasure. When it is' said obedience to Christ's commands is essential, it is not to bo understood, that through our obedience, in any sense whatever, salv uion is ob- tained; but that an universal compliance with thern IS essential to the/ear of God, the love of God, and the obedience *t, him, and eirs, heirs } does not ntervening nd eternal fof reign - es ke ap- iilher from a right to pe oCeter- cannot lie; ' a person- thoreof is ascertains ON EXrCIUENCTi. 217 tiio ceKainty of eternal salvation to none but be. lievers of the truth, BO unless we have the witness of the Spirit of God with our spirits, Rom. viii. 16. 1 John iii. 20, 21. that we are of the truth, our as- surance that Christ shed his blood for us in particu- lar, and that of course eternal life 13 infallibly ours, is void of scriptural foundation. As the first Epis- tle of John was professedly written that believers may know that they have eternal life, the best way will he to take no man's opinion about the way by which we are to come to this knowledge, but each for himself consult that Epistle. We have been told by those who deny the necessity of the work of the Holy Spirit, tomcke the Gospel effectual, that ' the appropriating act is necessary to a conscious- Bess, knowledge, and enjoyment of the divine righ- teousness,' which is consistent enough with iheir own plan; because as that righteousness stands in Iho scripture, it is proclaimed indefinitely to the world, and therefore mu»t need some power to give it eflicacy to individuals, and they maintain as abovw, that their appropriating act does this;— whereas all who arc taught of God in hearing the divine report concerning this righteousness, well know that it is not any working of their mind (wheth<.'r it be called aciing faith, appropriation, or by any other name)that gives knowledge, consciousness, or enjoyment ot it; —but ihat the Spirit of truth, faking of the things of Christ which are written, und opening tho under- standing thereby, performs every divine operation, k-- 111 ' 'i '■ 'i ' I ' ■ -Jf, : *P wm 218 ON EXPEUIENCa , gnd draws forlh every evangelical act, whether of mind or body. But if any profeesor oftfae gospel so far forgotfl the only ground of hope nnd confideHce before God, ns to take pleasure in the txercises of his own mind, and livea by his experiences, or thf.' change within him, he so far is guilty of criminal indulgences, and rejoices in the flesh; which cannot be done but ttt the expense of turning aside from Christ. qUESTIOJSi' II. i ' VVhtt are the proper uses believers should mak,o of their experience ?'~It has before been shewn what the genuine experience of the gospel is, and its happy and salutary eflects upon the practice;— the sum of which is, that the atonement known and be- lieved, gives rest to the guilty conscience;— the saved sinner lives daily by his faith, or that which the dying Redeemer declared jinw/icc/, and walka as becometh the gospel of Christ. Without these things are moro or less known by us, we are not, at present, Christians: we have no right to believe that wo arc R9 ourselves, nor has any one authority lo believe it of us. Not ih a former, because the wit- ness of our conscience, and that of the Spirit of God, are against ub: to persuade ourselves of it, therefore, IS not onl) to believe without evidence, which is ab- sind, but alsj against the slrongrsl evidence to (he our vhether of > gospel so confideHc^ xercises oi :t's, or Uio if criminal ch cannot iside from >u]d mnk.u sn shewn is, and its ice;— the n and bc- ico; — the ^lat which walks as )ut these re not, at lieve that tliority fo ) the v'it- t of God, herefore, ch is ai>- :e to the ON EJIFERIENCl. SI9 contrary. Not the latler, because thts rule giveo to judge and be judged by, is — ' By their fruits ye shall know them.' Without noticing the use commonly made of false joys, false confidence, i^c. it may be observed, thai a believer might make the following use of his experiences, viz. 1st, What inward expe- 1 ience he has of the body of em and death, the oppo- sition of flesh to the gospel, and the deceitfulnesu, pride, and enmity of his heart, should be used as a prevailing argument for the necessity of looking daily to the blood of Christ, for healing, cleansing, and pardor. iM, The trials in Providence that he meats with, the losses, di8appointmenls,persecutions, and sntFerings, which he is called to endure, should be used as so maiy proofs that this is not his rest, that he should not lay up for himbelf treasure upon the eanii, but be daily ' looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. 3d, The precious, peace- ful and comfortable experience of the truth, ho should use as a confirming evidence of the gospel which he has believed upon tho testimony of God. — For he finds that to be true by blessed experience that lie before received upon th«5 authority of scripture. J<'hn iv. V?..; viii. 30—32. 4lh, He may also use his experience of the gospel, both his peace of con- science and his observance of those things that Ch st has commanded, as a proof that his faith is not falso or feigned, nor his hope in Christ vain. Rom. V. !. ; 1 John ii. 3. 5th, He may use his ex- te- 1 ■' I I IjIi "11 m 220 ON EXPERIENCE. perience to load him to the caune of itj wlien h« needs a revival of it in his soul. But here let t ic be understood: I do not mean that he should renew his enjoyments by reflecting upon his former expe- riences; or that upon the ground of them, or through them, either as a medium, occasion, or circunisunce, he fehould argue his right, or make his claim to pre- sent comfort; hut simply this is intended; namely, that he may trace the streams up to the fountain; or by recollecting that Christ and his salvation arc the source of all joy, peace, rest, and comfort, when he feels the want of these things he may apply to Christ to renew {hem, under the saune character, upon the same ground, aad with the same views as he at first looked unto him for salvation. All who are taught of God, are taught as guilty sinn«rs, con- stantly to live by the righteousness of'he Redeemer, which ia perfectly consistent with a full persuasioa of personal interest in him. qUESTIOJ\' III. < Does the gsspel hope admit of taking relief under fresh charges of guilt upon the conscience, from any former works or experiences; or any pre- sent feelings or resolutions.'' From what has been al- rewdy observed, it is answered ui the negative; for if a«y thing appears in the temper and walk of a professor, that the word of God condemns; he ougiit m when ho ere let tie luld renew mer expc- or through umsunce, lirn to pre- ; namely, ) fountnin; Ivation are jfort, when y apply to character, ,e views as All who Hiers, con- Redeemer, persuasion ling relief, ;onscience, or any pre- las been al- gative; for walk of a 3; he ougiit O.V EXPERIE.VCE. OOi on that account to examine himself whether he be in the faith, according to 2 Cor. xiii. 5. and indeed if but a small portion of the fear of God bo before his eyes, ond his conscience remain lender, a suspi- cion of this will force itself upon his mind, whether he chooses to entertain it or no But the question requires a more distinct reply. Isf, There is no- thing that persons are more deceived in than their feelings, Christ telU u.s of some whose joy, while It lasted, no one could question the truth of, iVlatlh. xiii. 20.; Luke iv. 20—30. And have not we seen many making a shining profession of religion, per- sons who have been high in our esteem as Chris- tians, and the relation of whose experience.s has often given us pleasure, who yet have turned back, and been a sad disgrace to religion, yea even to society.? And is it not plain from hence, and abun- dantly contirmed by (he word of God, that professors may have false hopes, false confidence, false com- torts, and false joys, even while they have made the clearest profession in words? And if this be the case, then would it not bo confirming the delusion, and sealing the destruction of such, to endeavour to comfort them, and cause them to think well of their state from their former supposed experiences, or works, or present desires, or resolutions.^ i3ut to say the best of this method, it is uncertain, and therefore uncomfortable and un.safe;— for seeing there have been persons who have been deceived this way, the leaders of this people sef (h?m»elyes ! ^' 5 'I! II * 22^2 ON EXPERIENCE. to divide nnd sub divide betwixt this kind of convic- tion, and the other -these kind of desires, repen tances, and fonh, and those which have been dis- proved; yi t, after ail, many are lieid in sad suspense through life, and awfully prove the deficiency of thi.-i hope and comfort in death! And as few are capable of making the necessary distinctions, their comfort' in general, depends upon their leaders, not upon God'stestimony.— Hut 2d, The present siluallon the mind is supposed to be in, is an objection to this method of procedure. For this stale of mind renders a former real experience apparently dehi sive, and so cannot give relief: no not even upon the supposition that a persuasion of our election will give peace to a guilty conscience: because thw very ground of the proposed encouragement, or source of relief, is called in question;— and indeed if under a sense of guilt any can take relief from their past experience; that very satisfaction which ho finds should lead him to suspect the truth of his faith, hope and experience. For our past experiences are no otherwise evidenced, to be the true joys of faith, and the real comforts of the Holy Ghost, than as the soul is disposed thereby to look directly to Christ alone for peace, when his conscience is char- ged with fresh guilt, ad, To make use of any for- mer woiks or experiences, or any present feelings or resolutions to this end, is in its own nature wrong. I suppose it will be admitted that fresh contracted guilt lends to work in the soul fear, darkness, and dis- ON KXPERIENCG. 223 of convic- 19, repen- I bepn di«- j suspense ncy of lliid re capable ir comfort' not upon t siltialion )jection to e of mind ntiv (lelii- 3ven upon r election ecause th« einent, or id indeed if ■from their ch ho finds faith, hope •ee are no s of faith, t, than as directly to ice ia char- of any for- rit feelings uro wrong, contracted £9, anddis- iresa, which as before observed, render a Ibrmer 'eal experience apparently delusive. But if this were not the case, can our past experiences, however ge- nuine, remove the ground of our present fear, dark- ness and distress? If&o, then we have found out something different from the blood of Christ that can cleanse us from all sin! But, supposing it pos- sible, that a retrospect of our past experiences could remove the present sensa of guilt, ^TC- what sense can wc make of such an address to believers as the following, * As ye have therefore received Christ Jesus the Lord, so walk ye in him,' Col. ii. 6. A sinner^does not at first receive Christ through the medium of hi» experiences, or upon the ground of hia own working, under any consideration what- ever; but rather as freely given for a sanctuary to the distressed, and the hope of the unqualificQ and guilty. If then, when guilt burthens the conscience again, we can get relieffrom any other quarter, than we did at firet; that is, through any other medium than the gospel of the grace of God, we must cer- tainly obtain ii at the expence of turning out of the way to God; and instead of holding the beginning of our confidence (which if well-founded must be in Christ) steadfast unto the end,' as we are exhort- ed, Heb. iii. 14. * we are moved away from the hope of the gospel,' Col. i. 23, to another hope and ano, thcr gospel: ' which indeed is not another; but there be some that trouble you, and would pervert the gospel of Christ,' Gal i. 6 9. In short, if a believer I*..* 2U ON EXrElUENCE il can at any lime lake reliol'in tliis way, to say the least of it, he does not obey the exhortation to walk in Christ as he first received him. But it must bo acknowledged this method of giving peace to the guilty conscience, is consistent enough wiih tjiat doctrine which teaches tlie necessity of certain prerequisites to quaUfy us for receiving Clirist. But, 4lh, this method tends to give us slight no- tions of sin; which is a sufficient argumerit against it, if no other could be urged. It leads professors to think tliut their sins are not infinitely criminal, and such iieserve the wrath of Gud; which senti- ment IS purely Antinomian, and so, is opposed to Jehovah's moral government. Nor Can any person have the fear of God before his eyes, who entertains such thoughtii^ of sin. If every defect in loving God with all our hearts is infinitely criminal, as without doubt it is, then the fear arising from a consciousness of it cannot be removed by any thing less, than an atonement of infinite dignity and worth. Hence we may see one reason, why the Christian should live daily by the faith of the Son of God. 5lh, There is no occasion for such a procedure. For even while we view nothing about ourselves, but what leads to despair, yet against all hope from within our. selves, we may believe in hope of what is set before us tn the f^ospel. It cannot be proved, by any logi- cal deduction of one proposition from another, or a taking forgranted certain premises, and then draw- ing rational conclusions from them, that we are bC' :i OiN EXl'ERIEnCE. 225 licvers In Christ, unless we rest in the persuasion, that ' He is able tosave to the uttermost all that come unto God by him,' and that the gospel is good tidings of great joy to all people; and ifihe sufliciency and ireenessof the Redeemer'^ work is believed; and (hereby a persuasion arises in (he soul from the foithfulness ofGod, that whosoever believeth shall be saved; that person will find no necessity to look to any other quarter for peace. Kut if our know- ledge and belief of these things do not bring peace, without doubt we do not believe them; or to speak the most cautiously, we have our minds sadly cloud, ed about them. In short, if we could reconcile our minds, to attend to the direction of God himself, we should see that he proposes nothing, to renew or revive the peace and joy of the most eminent saint, but that which he sets before the most guilty sinner, whjch may be seen, 2 Cor. xi? 8, 9. Rev. i. 17, 18. Obj. * But did not David in a time of trouble and sorrow seek comfort and peace in referring to his past experiences?' (Psal. xlii. 6, 11.; xliii. 5.) In reply to this it may be observed, that these psalms seem to have been composed by the same author, and upon the same occasion: probably Da- vid was the author of them, who at this time was banished from the house of God, either by Saul's tyranny, or Absalom's rebellion. He longs to bo restored to the worship of God, with as much ardour T 2 - i¥m I'" i I 226 ON EXPERIENCE. as liio long. chased linit, rendy to expiio, panla lor the water-brooks. He looks back to the happiness he was used to enjoy in jjoiiig to the house oflho Lord, and contracts it with his present forlnrn situa- tion: (he clTuct whereof is, that ' his soul is cast down within him.' However, he is far from looking to, or expecting help from himself or any human aids; hut in the midst of his grief he encourage.-^ himself in the liord. He looks to his works [of pro- vidence {v. 6.) which are the ground upon which he exhorts his soul (v. I.) to hope in God; even as he at another time says, ' Because thou hast been my help, therefore, under the shadow of ihy wings will I rejoice.' Iftherefore this might be applied to Christian experience, it is a suitable direction iu what way we should proceed to renew ourcomfortvS (viz.) looking from ourselves, and upon the ground oftha faithful word, which records the mighty acts of tho Lord, hope in his mercy, and confide in his veracity. The penman of Psal, Ixxvii. had so far forgotten himself as to look to his former experiences to re- lieve him; under the sense of present guilt, but found the method fail in the trial. Ver. 1 — 4. he gives a distressing view of that which* troubled his con- science, and V. 5, 6, he tries what looking to his past enjoyreients would do for him. ' I have considered the days of old, the years ofs ancient times. I call to rembecance my song in the night: I commune ON EXI'KUIENCE. 227 Willi my own lieart, and my spirit made diligent aearfih.' Tlius we see he took the same method 'hat is commonly recommended to, and practised by professors in our day. But his conscience was too sensibly affected with the wrath that lay upon it, to take comfort from any such quarter — still he com- plains, u. 2, 9. Convinced in that trial of the folly of this method, he acknowledges his error, r, 10. And I said this is my infirmity.' He tries anotiier expe- dient, V. 10—20. this is opposed to i'.5, G. This method then is quite the reverse of the former. In- stead of looking to his former experience, his song in the night, Stc. he looks now to the wonderful works of God, which were a type of the spiritual re- demption by the greatest of all the divine works. If then we count the psalmist a pattern worthy to be imitated, let us follow his example, cease from this former fruitless method of looking for relief, and re- new our joys, by looking to the finished work of the Redeemer. To conclude: to know the truth as it is in Jesus is to be wise unto salvation. To experience its ge- nuine influences upon our souls, is 'o be truly happy. And to contend earnestly for it, against every oppo- sition to it, or subtle corruption of it, is the Chris- tian's highest honour. To profess the faith without enjoying the genuine effects of it, is to have the form without the power of godliness. To talk of experience without a scriptural knowledge of the ;jr- ■ iii 'Mm I t I 223 OS tXPRRIKNTK. Son of God it) more cnlhusiaam And Ihe moat flaming profedsion of knowledn;e and experience, without observ'ng the things that Christ has com- manded, Is nothing better than a miaerable delusion. THE END. c One AN :i S a A T ON THE CAXiIiS AND INVXTATOZN1S or THE GOSPEL. EXTKACTEI) FROM THE WORKS OF THE LATE ARCHIBALD McLEAjT, One of the Paatom of tbr Baptist Chnrvh, Edinburgh. #^ ^^^H 1 n • [fli|i^fl the inc) cre( th IS kiix tion wit! 01 r bell ano vail €Xh dec on i ON THK CALLS AND INVITATIONS OF THK GOSPEL. ^=^^ The Gospel is the testimony of God concerning the person, mission, and work of Jesus Christ, including a promise of salvation to all who shall credit that testimony. God hath commanded, that this gospel be proclaimed universally to all man- kind, without exception of nation, sex, age, condi- tion, or character, and freely, without money and without price; t. e. without any condition of works 01 merit, wheveby one man can be supposed to be better qualified for, or entitled to salvation, than another. Considerable difierences of sentiment have pre- vailed with respect to Ihe invitations, calls, and exhortations which immediately accompany the declaration of the gospel, and are founded up- on it. IM any have greatly darkened and pervert. *"' the true grace of God, by what have been term- 'I ^ /^' I ■ 232 TME CALLS AND INVITATIONS ed ministerial calls, and exhortations, and gospel offers. Directions have been given to men^ in a state of unbelief, in what manner they should work themselves into a converted state, and become qualified for trusting in Christ. Faith, by which alone men are justified has been represented us a mysterious and laborious exercise of the mind, in- cluding every good disposition and affection of the heart, and men have been exhorted to strive hard to attain and perform this great work of believing, that they may be justified; and ihe peculiar duties of the Christian life have been urged upon person?, while they were yet supposed to be uribelievers, void of every principle of obedience, and that in order to their making their peace with God, and obtaining an interest in Christ. These things are not only improper, but pernicious; for, instead of presenting Christ as the immediate, free, and com- plete relief of the guilty, they convert the gospe! into a law of works, and givo the sinqer as much to do, in ordei to obtain an interest in Christ and his salvation, as if he were to obey the vvholo 1 uw. The natural effect of this is, that men either des- pair and give up, after reppated attempts, or foster a kind of presumptuous hope founded upon their sincere endeavours. n. Rut, however the calls of the gospel may have been misrepresented and turned into a scheme of aelf.righteousness, this can never warrant ub to de- d gospel len^ in a uld work become ly which nled 119 a mind, in- ion of (he ivo hard )elieving, ir duties 1 person?, telievers, 1 that in Jod, and ings are istead of ind eom- 2 gospe! as much irist and ole 1 ftw. her des- or foster ion their ay have I'. erne of UB to de- ep THE GOSPEL. 238 ny, that there are ealls and exhortations to unbe- lievers in the gospel . When we speak of gospel-calls to unbelievers, it may be proper to explain who are intended by this designation. By unbelievers, I do not mean mere- ly Heathens, who worship idoUj or Deists, who deny divine revelation; or Jews, who, though they admit the Old Testament revelation, deny its true meaning, as unfolded in the New Testament; but also all those called Christians, who are in an un- converted state; and even all such as make use of the gospel to establish their own righteousness, and have not found rest to their souls from the divine testimony concerning the finished work of Jesus Christ. It is evident, that among] these different classes of unbelievers, there are very different degrees of knowledge, and (hat each of them is addressed in the scriptures, in a way suited to their peculiar circumstances. When the'apostle addres. ses mere Heathens, he declares unto them tirst of all the true God, and exposes the absurdity of idola- try, Actsxiv. 11-19. xvii.22-3«. Butinaddres- smg the Jewfa, he proceeds upon their acknowledg. ment of the one true God, and of the Old Testament a* a revelation from him, from which he evmces, that Jesus was the promised and expected IVJessia., Acts xvn, 2, 3. x.xviii. 53. I shall now proceed to m $S4 THE CALLS AND INVITATION* f. That the gospel not only contaiss a declara- tion of facts concerning the person and work of Christ, with their import, but aJPO invilalions, calls and exhortations founded upon that declara- tion. II, I shall take notice of some of th? chief objec- tions made to these calls. When attempting to shew, that the gospel con- tains calls and invitations to unbelievers, I would not be mistaken— 1 do not mean that any will comply ^ith the calls of the gospel while they continue in unbelief, but only that these calls are addressed to them while in that state. This our Lord clearly shews, when he says, ' Many are called, but few are chosen,' Matth. xxii. 1 4. Let us consider a few «f these calls and invitations. In Isaiah Iv. 1—4. the Lord gives the following roost free and gracious call: ♦ Ho ! every* one that tbirsteth, come ye to the waters, and he that hath no money: come ye, buy, and eat; yea, come buy wine and milk without money, and without prioc. Wherefore do ye spend your money for that which is not bread? and your labour for that which nnUs- fielh not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your car, and come unto ine: hear, and your »oul shall live, and I will make an declfira* work of italione, declara- ',f objcc- )el coii- I would I comply tinue in zssed to clearly but few 3er a few fullowing one that hat hath )me buy ,»t prioc lat which ch Batis- nd eat ye it itself in into roe: make an or THi aosPEL. 836 everlasting covenant with you, even the sure mer- cies of David.' That this is a goapel-cali is evioeRt from the mention of the everlasting covenant, and sure mercies of David, which is explained as re- garding Christ, Acta xiii. 34. Tha* it is a call to unbelievers, appears from the persons to whom it is addressed, being termed, the wicked and unrighteow, ver. 7. Josus himself, in the days of his flesh, thug invited sii.aers, Matth. xi. 28. ♦ Come unto me, all ye who labour and are heavy laden, and I will give yeu rest,' &c. That this Call was addressed to un- believers, appears from their being described as weary and heavy laden; as not having yet taken Christ's yoke upon them, nor found rest to their souls. Answerable to the call in Isaiah is that in John vii. 37, 'In the last day, the great day of the feast, Jesus stood pnd cried, saying, If any man thirst, let him come unto me and drink. He that believeth in me, as the scripture hath said,out of his belly shall tiow rivers ol living waters.' This is addressed to Jews, who were evidently then in a state of unbelief, and is a oall to believe in him. In Rev. xxii. 16, 17 he soys, ' I am the root and the offspring of David, the bright and morning Stai : and the Spirit and the Bride say, Come, and let him I i ' N ^1" '1; 236 THE CALLS AND INVITATIONS that hearcth sajjCome, 6^ let him that ia athirat come, and whosoever will, let him take the water of life free- ly.' Thougk the former part of this citation is expres. sive of the earnest desire of the redeemed for Christ's second coming,yet the latter part of it contains an in- vitation to him that is athirat, and whosoever will, to takeofthewateroflifefreely, as in Isa.lv. 1. Christ represents the preaching of the Gospel under the no- tion of inviting to a marriagesupper,where allthings were ready for their use. All sorts of guests are invited, the poor, the maimed, the halt, and the blind; and that from every place that could be sup- posed the haunts of the destitute and the miserable s«ch as the streets and the lanes of the city, the highways and hedges ofthe fields; and his servants are enjoined to bid them come unto the marriage; nay, to coHipe/them to come in, that his house may be filled with guests. See Matth. xxii. 2—15. Luk0xiv. 16—24. This surely must mean not merely a declaration, that n ' things are ready, but also the most earnest and pressing invitation, to come and partake. Nor can any one reasonably doubt, that the subjects of these invitations were unbelievers, for those to whom they were at first addressed refused and the last invitation was address- ed to idolatrous Gentiles, who were without God, and without hope in the world. Lest it should be thought, that this strains the pu>able beyond its intention, we may refer to Paul's account of the manner in which the apostles executed their com- rat come, riifo free- s expres. r Christ's ins an in- )r will, to 1. Christ ;r the no- all things f guests , and the be sup- niserable :ity, the servants carriage; >use may o 1 K lean not idy, but ition, to asonably ns were 3 at first address- lut God, lould be I'ond its t of the sir eom- op THE aoapBL. 23T mission in compelling men to come in: ' All things,' says he,' are of God, who hath reconciled us (to himself by Jesus Cjirist, and hath given to uathe mi- nistry of reconciliation, viz. That God was in Christ reconciling the world unto himself, not imputing their trespasses unL > them, and hath committed unto us the word of reconciliation. Now, then we are ambassadors for Christ, as though God did beseech ivnen) by us; we pray {them) in Christ's stead, to be reconciled to God. For he hath made him to be a sin offering for us,' 4rc- - Cor. v. 18—21. From these words, it is plain that the apostolic commission contained, not only a testimony, but intreaty, or earnest calls and invitations, founded upon that testimony. Isf, They were commissioned to tea-*. Mfy and declare, that God had by Christ reconciled the world to himself, by making him a sin-offering, and did not impute their trespasses, but granted remissionof them to those who believed this testi- mony; declaring, when they naid so,what is intended by these words of the parable, ♦ All things are ready.' But this was not all; for they, 2d/j/, had it in com- mission to urge and beseech sinners to be reconciled to God; for he adds, ' God doth beseech men by us, we pray ihem in Christ's stead, to be reconciled to God,' Sec. They were to press home the doctrine of reconciliation upon guilty rebels, as the grand Motive and argument for their being reconciled to God to impress them upon the conscieBces of men, and to excite their affections, their hopes and fears, V 2 M ii 238 THE CALLS AND INVITATIONS by every motive contained in their commisiion. Knowing the terrors of the Lord, they were to per- suade men, by awakening in careless and insensible sinners, a conviction of their state, and of their dan- ger in rejecting the great salvation. On the other hand, they were to set before them, the evidence, fulness, suitableness, and freedom of that salvation, &nd the happiness of enjoying it, in order to allure them by the mercies of God; in the whole of th's addressing themselves, not merely to men's specu- lative faculty, but to every man's conscience in the sight of God. This earnest intrenty, beseeching and praying men to be reconciled to God, answers to these words of the parable, ' Compel them to come in.' We all know what influence the pressing invitations and importunate^intreaties, even of our fellow-creatures, h£ve upon the most obdurate and inflexible mmds. These ofllen prevail when all other methods have proved ineffectual to move them. God hath condescended to use this wav to work upon men. But the Lord not only calls and invites men who are in a natural btate to believe in Christ, and to partake of the blessings of the gospel, but, in con- nection with this, he commands them to repent of their sins, be converted, turn unto the Lord, and call upon him. 1 shall mention a few texts, among a great number that might be quoted, to the same purpose. Is. Iv. 6—12, ' Seek ye the Lord, while OF THE cosrEL. 233 he may be found; call ye upon him, while he is near. Let the wicked forsake his way, and the un« righteous man his thoughts; and let him return to the Lord, and he will have mercy upon him; and to our God; for he will abundantlyj pardon.' Here is a call to the wicked, and unrighteous man; a gospel call, as appears from the context, and so not pecu- liar to the Jews. It is a eall to the wicked to seek the Lord; to forsake bis wicked way and thoughts, and return unto the Lord. The time prescribed is, ' while he may be found; while he is near.' The encouragement given is, • The Lord will have mercy on him and will abundantly pardon.' Ail this is founded on the < everlasting covenant, the sure mercies of David,' ver. 3. In the New Testament, unconverted persons are exhorted in the same manner. John the Baptist e.xihorted all who heard him, without distinction, to repent, and to bring forth fruits meet for repent- ance; using this argument, ' The kingdom of God is at hand,' Matlh. iii. 2, 7, 8. Peter exhorted the convicted Jews thus, < Repent and be baptized every one of you, for the remission of sins;— And with many other words did he testify and exhort, saying, Save yourselves from this unto- ward generation,' Acts ii. 38, 40. And lest it should be thought, that this exhortation belongs to those only who are under aonviction, we find hina - I- 'I 1|.| m I'* il 'I I ! rM n Ml r 240 THE CAI.L8 AND INVITATIONS addressing impenitent Jews in the same style After having shewn them that God had raised and glorified his Son Jesus, whom they had denied and •rucified, he says to them, ' Repent, and be con- verted, that your sins may be blotted out,' chap- iii. 19. i and although he perceived Simon Magus to be still in the gall of bitterness, and in the bond of iniquity, yet he did not scruple to exhort hira thus: 'Repent, therefore, of this thy wickedness, aud pray God, if perhaps the thought of thy heart may be forgiven thee/ chap. viii. 22. But why need I produce any more iastauces of such exhortations? Does not our Lord declare, that the great end of his coming into the world was, ' not to call the righteous, but sinners to repent- ance,' Mark ii. IT. Will any one maintain, that by sinners he means only believers? Paul telU the elders at Ephesus, that the great subject of Lis ministry was ' testifying to the Jews, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ, Acts xx. 21. He gives the same account of it before Agrippa, say- ing, * That he shewed the Gospel first to them at Damascus and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance,* chap. xxvi. 20. Can we suppose, that they were believers he was thus eall- iig every where to faith and repentance? Speaking ame stylo raided and denied and nd be con- tut,' chap- ion Magui n the bond ixhort him ickedneas, ' thy heart istaucea of d declare, world was, to repent- itain, that ul telU the ect of Lis md also to and faith . 21. He ippa, eay- ,o them at lOUt all the tiles, that do worki Can we thus eall- Speakiog Ot* THE GOSPBL. £41 of the ins«nsible and benighted G«ntilea, and th6ir unfruitful works of darkness, he thus sums up the call of God to them in his word, ' Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light,' Eph. ir. 14. He tells the idolatrous Athenian^, who scoffed at him and bis doctrine, that the Creator of all gave men a being in this world, and discovered himself to them in creation and providence, for this very end, * that they should seek the Lord, if haply they might feel after him and find him, thoagh he be not far from every one of us;' so that they were inexcusable in their idolatry. He adds, 'And the times of this ignorance God winked at, but now commandeth all men every where to repent, because he hath ap- pointed a day in which he will judge the world in righteousness, by that man whom he hath ordained,' Acts xvii. 27, 30, Si . Surely, no awn will affirm, that all men every where are blilievers; yet we are told, that by th? gospel, ^God commands all men every where to repent. It appears, then, from the whole, undeniable, that the Gospel contains calls, invitations and exhortations, to men while in a state of unbelief I shall no tit, H. Take notice of some of the chief objections made to such calls and invitations. If the scriptures are ad- mitted to be the word of God, every objection against the plain passages, which have bean cited, may well receive the answer, '.A/Vfj/, but who art thou ^1' ! ^4t Tm CALLS AND INriTAT/ONS *»horiplUtl against GodV However, as the ehil- dreaofGod themselves are but partially enligbt- ened, and may have difficulties in reconciling one part ofseripture with another, I shall endeavour tu solve some of their difficulties respecting what has been advanced. ' Obj. 1st. It is objected, 'That the scripture clearly declares, that no man can believe, repent, •r be converted by his ^wn natural power. Faith is not of ourselves but is the gift of God. £ph. ii. 8. No man, says Christ, cometh unto me, except the Father who hath sent me draw him, John vi. 44. It is God that grants to sinners repentance unto life, Acts xi. 18. Conversion and regenera- tion are ascribed only to God. It ia he who gives the new heart and spirit, Ezek. xxxvi. 26. who of his own will begets his people with the word of truth, James i. 18, and they are born again of the Spirit, John iii. 5. men are declared to be naturally enemies to God, without strength, nay, actually dead in trespasses and sins, Bph. ii. 1. And all their salvation is aucribed solely to the sovereign free grace of God, for it is not of him that willetU Borof him that runneth, but of Gpd that sheweth mercy, Rom. ix. 16. Now, if this is the case, with what propriety can men be commanded and exhort- ed to do that which the 'scripture declares ikey eannot, and which divine power alone can effect ; ll > the chil- ly enlight- iciiing one leavour to what has scripturo e, repent, er. Faith £pb. ji. le, except , John vi. epentance regenera- wbo give* 3. who of le word of lia oflho I naturalljr , actually And all sovereign lat willetU t shewetli :ase, with [)(J exhoit- ares they m effect: o» TUB ';ospEt. 245 Can we suppose that God would ever require impos- sibilitica of his creatures ? Ms. This objection is frequently started for very different purposes. The Arminians make it in order to establish free-will, or men's morsl ability to obey the gospel calh; for, say they, rf nan had not that power, he would never be exhort- ed to do it. Others who ndmit man's inability, make the same objection, with a view to repel all exhortations to unbelic ire»" , lor, say they, since man in his natural state is as unable to do any thing spiritually good as the dead in the grave, he can with no propriety be exhorted to do any thing tvhile in that state. But both these conclusions are false; for it has been already clearly proved, that the gospel calls and exhorts unbelievers; whilst, at the same time, it also declares, that none will comply with these calls and come unto Christ, but jiuch as are drawn of the Father. The above con- clusions are founded upon the fallowing erroseoug principle, viz. ' That God never commands or ex- horts men to do any thing beyond the compass of their natural power.' Now that this is a fals« principle, will appear from this, that it amounts to a denial, either of the corruption of human nature, or of the obligation, perfection and justice of the divine law. 1 . It implies a denial of the corruption of human H 1 ki 244 THE CALLS AND INVITATIONS nature; for if man'a morel ability be equal to thf ruleof his duty, there can be no corruption in liis nature. To say he is able to do all that he is com. inanded if he phases, is only to say be is able if ho were able; for moral inability chiefly consists in the want of will or inclination. God indeed made man ori- ginally upright, and so capable to do all that he re. quired- His dulu and ability the n perfectly corres- ponded; but man having voluntarily apostatised from God, lost his moral image, and so became unable to do any thing spiritually good, in consequence of the darkness of his mind, and the aversion of his will to the things- of God In this slate everything he does is wrong, because his leading principles and predominant motives are so. Hence ' they that are in fhe flesh cannot please God,' Rom. viii. 8. Now if man's inability be admitted, then it must also be granted, that God commands what men are not now able to do. ^2. This principle goes to deny, that God now in- sists upon his holy law as the rule of obedience to all mankind, or that they are sinners in breaking that law. But if man by his rebellion has lost all spiritual ability to obey God's law, can this ever alter the ule of his duty, or dissolve his original obligation to love God supremely and to obey him.= Is the eternal and unalterable rule of righteousness set aside, because the carnal mind is not subject ta It, neither indeed can be.? Is it improper in (he Di- ial to thp on in liis le is com. able if ho ists in the emanoii- ttt he re. ly corres- itised from labletodo 36 of the his will to thing he iples and y that are 8. Now it also be I are not id now in- jdience to breaking IS lost all this ever original )bey him? teousnesfl subject to J the Di- e>^ THJE dosPEL. 245' tine Sovereign to insist upon what is holy, just and good, because men are carnal, sold under sin? Has he brought down and accomodated his law to tho corruption of human nature ? And what kind of law would it be in that case, but a law allowing of sin, equally contrary to the divine perfections and government, as to the true happiness of man? God's commands must ever correspond with man's duty and obligations, and not with his s 1 inability and corruptions. These eonsideratiozi^ should lead a man to a humble sense of his own inability and guilt, and so to justify God, and condemn himself; but, instead of this, the principle under considera- tion strikes against the justice and perfections of God's law, man's obligation to obey it, and conse- quently against all conviction of guilt in disobeying ft: and all this because he is not able, i. e. does not like it. Can any thing more clearly discover the pride and enmity of the human heart, both against God and his law, than this very principle? 3. This pri-iciple repels the evidence, calls and invitations of the gospel. The gospel declares, that God teas by Christ reconciling the world to htni' self, not imputing their trespasses unto them: Tha^ this was accomplished by his sending his Son into the world, substituting hitn in the room of the guilty; delivering him up to the death, as an aton- ing sacrifice for their offences; and raising him »gain from the dead to an immortal life of glory io' ; ■ r -I 1'^ 1" t! I At [ it m \i ': ■■■; i 24ft THE CALLS AND INVITATIONS the heavens, for their juslificalion: That hereby the law is perfectly fulfilled and magnified, divine justice fully satisfied, and God glorified and well pleased, in the obedience to the death of his beloved Son. It also declares, that whosoever ciedits this testi- nnony upon the authority of God shall be justified, without any works of theirs, but purely by the free grace of God, through the redemption that is in Jesus Christ. Cpon this ground, it addresses all mankind, every one who hath ears to hear; caUing upon them to believe in Jesue Christ for salvation; it beteeches them to come and partake freely of the blessings of a complete salvation, xvithout money, and without price; which it represents as a royal mar- riage supper; wherein all things are ready prepared to their hand, without their own labour and industry, and free for tbeir immediate use. One would think that (his should entirely remove every objection. But, instead of crediting God, receiving his word with thankfulness and joy, and giving him the glory of his faithfulness and grace, the objection of inability to believe and repent, &.c. is set up; which repels the gracious call in this man- ner: ' There is indeed salvation in Christ, but it is only for those who believe. Men are called to be- lieve, and partake of the blessings of the gospel freely; but they might as well be exhorted to obey the law perfectly; for they are as incapable to do the former as the latter, being utterly dead in tres- OF THE GOSPEL. 247 passes and sins. Notwithstanding all that Christ hath done, notwithstanding the completenesfl of his salvation, the nearness of the word of faith, and the evidence by which it is confirmed; yet sinners can no more believe, than they can ascend into heaven, to bring Christ down from above; or descend into the deep; to bring up ChriPt again from the dead. To what purpose, then, exhort dead men to believe, repent,' Stc. Now, whatever shew this objection makes of abasing the creature, and exalting the sovereignty of divine grace, it evidently darkens I and clouds that grace in the very pomi of view wherein it give? reliei to the guilty conscience, by setting salv&iion at as great a distance as if Christ had neithtr died nor risen again. It makes light of all that Christ has done for the salvatien of the guilty, and of the strength to believe arising from the gospel-evidence of this. It converts the gotspel calls and free invitations into a law of works, and considers them'as tanfaliring dead sinners, and re- quiring impossibilities of them. In short it is plain- ly the language of unbelief, cloaking itself under tha plea of man's inability. It is the .sullen murmur of a haart repining and replying against God, as reaping where he hath wt sown, and gathering where he hath not strawed. It is freely granted, that man cannot believe of himself without divine lllumi:.ation: Faith is not of ourselves, it is the gift of God; but this can never I. 11 j^'. W s -n ft ,h \ 248 THE CALLS AND INVITATIONS nibke (he gospel calls and invitations improper. God may well command uhat men cannot perferro of themselves, because he can bestow what he requires. When Moses objected to the Lord's com- mand in sending him to Phaiaoh, on account of his want of eloquence, the Lord replies, « Who made man's mouth? or who rnaketh the dumb, or deaf or the seeing, or the blind? have not I the Lord?' £xod.iv. 11. It is surely competent for him wko at first commanded light to shine out of darkness te call men out of spiritual darkness into his marvellous light. He who spoke the world into existence out of nothing, and quickens the dead, may with the greatest propriety command the spiritually dead in trespasses and sins, to awake out of sleep, and arise from the dead, to ttelieve repent, and be converted, Sfc. His word is quick and powerful; it is as a hammer that breaketh the rock in pieces; it kills and makes alive; it shall not retura to him void but shall accomplish that which he pleases, and prosper in the thing whereunte he sends it. 4. This principle sets aside all use of means, ei< iher in the hand of God, or on the part of the crea- ture. With respect to God, it objects to his work- ing upon men as rational creatures, or in a way suited to (he powers and faculties he hath givea them. He need not by means of his word instruct, coQvince, command, threa'eo, or allure them; be- b«. OF THE GOSPEL. 249 cause they are supposed to be dead, in such a sense as if they had neither judgment, conscience, hopes, or fears, to be wrought upon by such means, till they are converted. With respect to the sinner himself if such is his situation, he can use no means , nor reap any benefit from them, because there is no suitableness In the means to the end. Besides ac- cording to this doctrine, his using means is not only useless, but pernicious. He must not ' consi- der his ways,' think of his* danger, mend to the divine calls, search the scriptures like the Bercans, or pray to God for divine illumination, till once he knows he is a believer, lest he should add to his con- demnation, by establishing his own righteousness; as if the first thing that warranted or led men tc seek after God, was the knowledge of their conver- sion; yet |the publican seems to have had no such view of his state when he cries out, ' God be mer- ciful to me a sinner.' I freely grant that none will search the scriptures in earnest but he who expects to find some benefit from them, nor wili any man truly call upon God, but he that believes that he iti, and that he is a rewarder of them| who diligently seek him; but all this while he may net know that he is converted, or a true believer: he may ye», like Cornelias, have to learn words whereby he may be . saved? and it is his duty, like him, to be eager to hear them as the means of his salvation; for faith in Christ coraeth by hearing, and hearing by the word of God. V 2 ll i.l 550 THE CALLS AND INVITATIONS «ii«; ^«»%, The objection seems to consider a moral or spiritual death in sin, as in all respects an- swering to the nafura/ death of the body. When the body is deprived of the animating spirit, it dif- fers nothrng from a lump of dust, or dav, in which case .t cannot be the subject of instruction, com mands, praise, or blame. Were spiritual death to be considered in this light, then it would follow. »;at men m a natural stato could not be sinners. Xhey could receive no instruction, or have anv sense of right or wrong; neither could they fee'l the influence of a«y motives, having neither hopes fears, nor affections to be wrought upon by them In ».8 case, all means would be improper, because rhere is no suitableness or connection at all between the means and thelend: God uses no meaiis but bis own immediate power in quickening a dead body Jn short, this view of the matter would set aside all moral obligation upon mankind, and were it really to be believed, would obliterate all conviction of g«> t . ilut men's consciences can never fall in with such speculations; these will now and then speak the t*»e truth, let them reason as they will. The scripture ana sins. It consists, he sentence of death denounced in tht law; frcm ti».s death men ar« delivered when God quickws k or THE GOIPBL. S5I them togethor \vith€hrist, forgiving titdtn all tres paases, Col. ii. 13- (2-) In the indweWing powernnd dominion ot am, whereby their minds are blinded, and their hearts and afTections alienated from the life of God, and set upon opposite < ijects, Eph. iv. 18. lo this sense they are dead while they live, I Tiai. r. 6. Yet, notwithstanding thii, the scriptures represent, man in his natural state, as having a sense of right and wrong, and a cunscience within him witnessing for God and his law, Rom. ii. 14, 16, that he is guilty in holding the truth which he knows in un- righteousness, not liking to retain God in his know- ledge, and m going on in all manner of wickedness whilit he knows the judgment of God, that they who commit such things are worthy of death, Rom. i. I8, ' 28, 32. The scripture also^declares, that men's guilt is aggravated in proportion to the means of instruction afforded them, and the warnings and calls given them, (see Prov. i. 24, 32. and many other passages); and particularly in rejecting tho evidence, calls and invitations of the gospel, (sea Matth. xi. 20, 25. ch. xxiii. 34— .IS. John iii 19, 20. ch. xii. 46 49. ch, xv. 22—25.) This evidently supposes, that they are rational voluntary agents capable of instruction, conviction, and exhortation,' and so of being wrought upon as rational creatures by these means, otherwise their guilt could never be heightened by being proof tgaiast then. i 252 THE CALLS AND INVITATIONS This kind of death, therefore, does not exclude mtans. Besides, there I3 such a suilableness in the means which God hath appointed for quickening dead sinners, as leaves men entirely inexcusahle. Ifmen are insensible and unconcerned about their ■tate, what can be more proper to awaken, convict or alarm, than the account of their guilt and danger held forth in the scriptures? If they are dead under a legal sense of condemnation, filling them with fear of the divine displeasure, what is more suited to give them life, and to pacify their consciences, than the gospel-declaration of the divine good plea- sure in the atonement, and the sufficiency of Christ's blood to cleanse from all sin? If they are dead through the blindness of their minds, sitting in dark- ness, and in the region and shadow of death, what is better calculated to quicken and enlighten them, than the light of life which shines in the gospel? If they are dead through the enmity of their hearts against God, and attachment to this present world, what can be more suited to slay the enmity, recon- cile the mind, and excite love to Goc, than the amiable manifestation he hath given of his character and love in the gospel? And what can be more effectual to disengage the aifections fron earthly tilings, than the certain and glorious prospects which the gospel presents beyond death and the grave? Are men naturally inattentive to the gospel, or apt to suspect that they are not welcome to partake of its blessiRgs freely^ what can be more suited to or THE oospEL. 963 rouse thoir attention, or to ascertain theii' welcome, than ita pressing calls and alluring invitations and in- trcaties which are^addresaed to all, without excepting the vilest and most worthless? And as these things influence men just according to their belief of them, what can be more powerful to beget faith, thati the divine evidence which (he gospel exhibits for the truth of its testimony and promises? Thus, the gospel in the means of conveying life to those who are dead in trespasses and sins, it being the wisdom and power of God unto the salva- tion of men; and hence we find the most wonderful effects ascribed to it, such as illumination, quicken- ing, conversion, and regeneration, Psal, xix. 7, 8 . 2 Cor. iii. 6. 1 Pet. i. S, 3. And though the gospel cannot produce these effects without the Spirit of God, yet we are not to think of the influence of (he Spirit abstract from the means, for he works by thera upon the minds of men, and his province is to give bhem their proper effect. Obj. id. ' Although God may use means to bruig men to faith and repentance, yet how can unbelUvtrs themselves be commanded to believe, repent, be converted, &.c. or enjoined to use any means for these ends? Will any man seek to believe, what he knews nothing about? or what he hates, or holds to be false?— Will he strive to repent of that which c« yet he dues not perceive to be either criminal «r ^' 254 THE CAI,L« AND INVITATIONS danjerous? To suppose Ihis/would be altogethar absurd and|i-idiculous; yet such commands, calls and exhortations to unbelievers, plainly proceed upon such suppositions.' ,^ns. It has b< tn clearly ghewn in the first part of this Essay, that God by hia word calls all men evei'y ivhere to repent and believe the gospel. It is easy, then to see upon whom this charge of absur- dity must fall. Let men attend to it, that to set the . scripture calU in a ridiculous light, and then, on this account, to charge them with absurdity, is most highly profane. The absurdity here, however, lies only in the view of the objector, not in the calls of the scriptut-e. The word of God calls upon unbeliev- ers to repent, believe, and be converted; but it never once supposes that any will comply, or seek to comply, with these calls while they abide in absolute ignorance, unbelief, aversion and impeni- tence. God does not call any to believe, without declaring what they are to believe, and exhibiting the evidence for it; nor does he command any to repent, without setting before them both their guilt and danger. This being done, it is supposed in the scriptures, and surely most reasonably, that men are not now precisely in that very state in which they were before they heard or knew any thing about the testimony of God, or their own perishing condition. It is supposed, that such men have now received some information, which they had not together sails and ed upen irst part all men I. It IS f absur- D set the hen, on , is most vetf lies calls of nbeliev- ; but it or seek bide in impent- without hibiting txuy to )ir guilt ised in lat men I which / thing risbing ve now id not OF THE OOSrSL. !2o# before, both with respect to their danger, and tho remedy for it; and that they are hereby rendered quite inexcusable, if they should neglect so great salvation; which neglect must now be the effect of perverseness and aversion, andjnot of simple igno* ranee, John iii. 19. xv iZ—io. To awaken therefore, their attention to tho evi- dence and important nature of its testimony, to re- move their prejudices, and gain upon their hearts, its doctrines are accompanied with calls, commands, expostulations, and intreaties, to believe and repent, which are urged by the most allurmg and alarming motives that can possibly be proposed to the human mind. Now, wherein lies the absurdity of this ? Is it not mo«t reasonable and proper? Do not such commands and calls naturally arise from the doctrine itself, and the intention of proclaiming it? To what purpose is the gospel testimony, with its evidence, declared unto men, if they are not called to believe it? Or, why should their guilt and danger be set bofore them, if it be not meant that they should repent? And if this is the real meaning and lan- guage of declarmg the doetrine and its evidence, why may it not be spoken out in express calls and exhortations? As to ' unbelievers seeking and using means to obtain faith and repentance, it may be observed, that such unbelievers as have never heard of the i p 4 mm 35S THE CALLS AND IWVlTATIONf salvation by Christ, or of the need they liave of it, can never be supposed to seek faith and repentance, or to use any means for that end; because they are fbrnlshed as yet with no principles in their judgment which lead to this, or from which they can be exhort- ed. But there are various other claeses of unbe- lievers who are not in this situation. They have heard the gospel, and have it in their hands; and though they do not yet believe to (he saving of theif roulsj yet they are hereby furnished with the means of knowledge, faith, and repentance; and they are entirely without excuse, if they do not make a proper use of them. Such are called to hearken, and to pay attention to the word of God, Isa. Iv. 3. Acts ii. 14 vii. 2. xiti. lOv ' For faith cometh by hearing, and hearing by the word of God,' Rom. X. 17. They are called to iearchihe scrip- tures with respect to th« evidence of the gospeU testimon/ concerning Christ, John v. 39. as was exemplified by the Jews at Berea, and it was the means of bringing many of them to the faith of Christ: ' They received the word with all readiness of mind, and searched the scriptures daily, whether these things were so: Therefore, many of them believed,' Acts xvii. 11, 12. Is there any absurdity in supposing, that the important and interesting pretensions of the gospel testimony may be so far perceived by an unbeliever, as to induce him to give it a fair hearing, and lead him to consider its evidence? And who will d«ny that God may. y ct THr 0' SPEL. 537 in this way, brin- him o the faith, as he did those at lierea? Ilia r nr!, .deed, is naturally blind, and averse co di /ine li. 'i;t s; but the goipel doctrine is mighty througli Gou to remove hit ignorance; its evidence, hisunbo;'?;, ad its motives, his aversion. The word of God also furnishes men with the means and motives of repentance. It not only gives the clearest I'iscoveries of the evil nature of sin, and its dreadful consequences, but p'so of the mercy and grace of God, through the atonement, to the moat guilty. When, therefore, it calls all men every where to repent, it is surely meant, that they should comider their ways, and seriously reflect upon their certain and awful cousequences; thdt becaube of these things, the wrath of God cometh upon the children of disobedience; and that except they re- pent, they shall all likewise perish; but that on the other hand, they should beware ©f giving themselves up to despair, seeing there is forgiveness with God, that he may be feared, and plenteous re- demption through the atonement; lh«t therefore they should forsake their evil ways, and thoughts and turn to the Lord, and pray God, that their gins may be forgiven them through the propitiation; for, whosoever shall call upon the name of the Lord shall be saved. Here, then, we have both motives given, and means prescribed for repentance : and though none will truly repent; or even use the means, without w 258 THE CALLS AND INVITATIONS some acquaintance with, and belief of the motives; et as the call and the motives come to men at tho same time, and are involved in each other, there id the greatest propriety in commanding men, who are yet in a natural state, to repent of their sins and to turn unto God. So that there is no room for the ridiculous supposition, that men will strive to re- pent of that which afc yet they do not perceive to be either criminal or dangerous, for they are called to consider their guilt and danger, as well as tho re- medy, and so to repent. And they must be (he more inexcusable in rejecting these calls, that there is scarcelv on infidel to be found, whose natural conscience will not, in some measure, correspond with the word of God, both as to his guilt and ilaa- ger. Obj, 34. I{ is common to exhort nnbeliever* to pray • ' hut with xvhat propriety can unbelievers be exhort- ed to this? Dees not the scripture say of such, ' Flow shall they call on him in whom they have not believed,' Rom. X. 14.; and forbid them to think they shall receive any thing of the Lord, James i. 17. Indeed, they have no ground to think so, sinco it is declared, * That the sacrifice and prayers i>f the wicked are an abommation unto the Lord, Prov. XV. 3. xxviii.9. Dues the scripture command men to sinr' Jlns. Before I meet the objection directly, I ivould f i OP THE GOSPEL, 259 nbspive, that prayei and worship are duties arising from the discoveries which Gad has made of him- self in his works of creation and providence, and from mnn's relation to his Creator and his depend- rrice upon him for his being and support. The apostle shews, that the heathens were inexcu- sably guilty, in not glorifying God, or being thank- ful to him, and in worshipping and serving the crea- ture more than the Creator, Rom. I. 21,25; be- cause the language of such discoveries of God to them was, ' that they should seek the Lord, if haply they might feel »fier him, and find him,' Acts xvii. 27. The scripture, therefore, does not condemn such worship as smful, but on the contrary, con- demns men for witjiholding it from its proper object. The gospel does not set aside any of the natural grounds of worship, but rather establishes them, and gives such new discoveries of God, and of the eertaiii and successful way of approaching him, as reason or nature could never suggest. Now, in answer to the objection, let it be observed, 1, That the scripture commands the wicked and unrighteous t) stek the Lord while hf. may be found, to call upon him while he is near, Isa. Iv. 6 • and Peter exhorts Simon ftJa-rua, though he disco- vered him to be yel in the gall of bitterness and in the bond of in.quity, to pray God, if perhaps the thoughts of his heart might bo forgiven him Acts viii. 22. That the wi.kod nro ealled and' i 260 THE CALLS AND INVITATIONS commanded to pray and call upon God, is therefore a truth which can neither be denied, nor explained away. Shall we then siiy, that this is commanding them to sin? God forbid! If we cannot reconcile this with some other scriptures, let us humbly own our ignorance, and not reply against the word of God. But there is no inconsistency in this matter, if we consider, 2. That though the wicked are commanded to pray to, and call upon the Lord, yet they are not commandedito do so,jwhile contimingpt persisting in their wickedness and unbelief, but only in the Way of repentance and iurning to the Lord. Thus the exhortation to the wicked, to seek the Lord and call upon hin%, is connected with, and involved in the call to Jorsake his way and unrighteous thoughts, and turn unto the Lord, Isa. Iv. 7. Thus also Simon Magus is not commanded to ;pray in impenitency, but to repeiit of his wickedness, and pray God, &c. Repent tance and prayer to God for mercy, must necessarily go hand in hand; and so the eall to both comes to the wicked at once. This observation will explain how the prayer of the wicked is an abomination to the Lord: it is the prayer of impenitency and hypo- crisy that is meant; when men make, a shew of celling upon God, and honouring h'm with their lips, whilst, in the mean time, they are going on and ob- stinately persisting in their enmity and rebellion against hi»n: so it is said, * He that turneth away hi» e a I P ir a I bi I 2( P' re P' pi cs sh su g« nc no It I wi de up bel the wit nai 0V( OF THE GOSPEL. fig 1 ear from hoaring the law, even his prayer shall be abomination,' Prov. xxviii. 9. Accordingly ih« Lord frequently declares, that he will not hear the prayers, nor accept the religious services, of the impenitent and incorrigibly wicked, and that they are offensive and nauseous to him, as being nothin'cr but profane mockory, and golemn deceit: see Psaf I. 16, 23 Isa. i. 10, IG. Iviii. 2. Ixvi. 3. Jer. vi. 19' 20. vii 21-29. Amos v. 21-25. 'But all this is perfectly consistent with his calling the wicked to repent, and apply to him for mercy; and if, like the publican, they comply mlh his cal'l, he will not des- pise their prayer. With respect to Rom. x. 14. ' Hew shall they call on him in whom they have not believed?' It shews, that no man can, or will call upon the Lord Je • sua Christ forj'salvation in sincerity, till he believe the gospel-testimony concerning him; and that he can- not believe that testimony till ho hear it; for as it is none of the prmciples of natural religion, the laith of It must come by kearing the word of God, But then wiien the gospel-testimony concernmg Jesus is declared unto men, the command to repent and call upon his name, is as extensive as the command to believe on him, and is addressed, «/ the same time, to the 8Bme persons, viz. to all who hear the gospel, with a promise, th .' whosoever shall callupon the name of the Lord shau ^.' saved; for the same Lord overall, u nch(iu m«rcy) unto all that call upon him,' w 2 i ft- m -G2 THE CALLS AND INVITATIONS ver. 12, 13. And what is this, invocation of the name of the Lord, but the immediatG and natural expression of that faith, whereby men believe that he is mighty to save? The very command to be- lieve in Christ, is a tacit injunction to call upon him: and to suppose one believing on him tor salvation, without applying to him for it, is quite contrary to the scriptures, which conr C hclieviiig and coming to Christ inseparably tog' ./. If (he command to call upon the name of the Lord be addressed only to believers, then none can war- rantably call upon him, till they know they are such, and by this means, many would be kept at a dis- tance, till they find some favourable symptom in themselves to warrant th«ir approach. Even the children of God themselves must, according to this, give over prayer when they begin to question whe- ther they have truly believed or not, Obj.4 order to their acceptance with God. It leads them to think, that lliey must begin the work, and Godjwill second their sincere endeavours, that they must first seek him, before he will be found of them; and, in short, that their salvation must originate with themselves. Whereas the grace of God, manifested in the gospel, is not only abBolutsly sovereign and free, but preventing and or THE GOSPEL. 263 unsolicited. It is not of him that willeth, nor of Iiim that runneth, hut of God that shewth inorcy, Rom. ix. 16. It is to him that workoth not, chap, iv. 5, It is preventing and unsolicited; for no man Cometh unto Christ except the Father first draw him, Jokn vi. 4-4; and the Lord says cxpreHlVj ' I was found of them that sought mo not, I was made manifest to them that asked not after me,' Rom. X. 20. The scripture inatancesof conver- sion agree with this view of divine grace. Infants cannot be exhorted to repent, believe the gospel, or cull upon the Lord, yet of such is the kingdom of God; and adults must enter therein, even as they do, Mark x. 14—17. The thief 'upon the cross found i^iercy in his last momonts, without being called or exhorted lO do any thing that wo read of, or any endeavours of hii to comply with 8uch calls, Luke xxlii. 43. Puu! was surprised and overcome with divinn grace, when he was so far from expecting or seeking it, that he was in the height of his bloody career, persecuting the church, Acts ix. And that this was no extraordinary stretch of divine grace is evident from his considering him- self as a pattern in this ' to them who should after- wards believe on Christ to life everlasting,' 1 Tim. i. 16. Jins It is freely granted, that divine grace is ab- solutely sovereign, free, preventing, and unsolicited, as well in bringing men to the knowledge of the -64 THE CALLS AND INVITATIONS trut!i, as In their election and redemption; but it is no way inconsistent with this, to command and exhort all men every where to repent, believe the gospel, call upon the Lord, &c. Incnnsislent, did £ say? On the contrary, it is one of the methods of divine grace wherein the Lord is before hand with men who were not seeking after him, and by which he draws their attention, and brings them to the actual enjoyment of his favour, who, till they were made to hear his voice in these calls, were intent upon something else as the foundation of their hope and happiness. It is very remarkable, that the calls to faith, repentance, and seeking the Lord, are ever foundsd on, and accompanied with, the clear- est declarations of the freedom of divine grace. Thus, in Isa. Iv. 1. when men are called to come and partake of the gospel blessing, they are at the same time told, that these blessings are without money and without price. Shall we say, that this declaration is overturned by the following calls in that chapter, to seek the Lord, to forsake their wicked ways and thoughts, and turn unto the Lord <5rc. In the parable of the marriage feast, the King sends forth his servants, saying, « I have prepared my dinner, my oxen and my fatlings are killed, and all things are now ready.' Here is a full and free salvation declared, where every thing the sinner needs is furnished, and ready for his immediate use, without any labour of his; and shall we think it the less free, because it is added, ' Come ye unto the OP THE OOSPEL. 265 marriage;' or because the servants are enjoined to * compel them to come in?' Matt. xxii. 4, Luke xiv. 23. The apostles declared unto men the word of reconciliation, viz. * that God was in Christ, recon- ciling the world unto himself, not imputing their trespasses unto thrm;' and that * he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him,' 2 Cor. v. 18 — 21. No words can more emphatically set forth the absolute freedom of divfee grace. Who among all the human race was beforehand vrith God in meriting, tolieiiing, or even concewing, that God should reconcile the world to himself, by making- Christ a sin offering ? None could suggest ihe expedient, direct its execution, or so much as "Icnow any thing of it, till God himself, of his sove- reign mercy, both performed and revealed it, to the surprise, the wonder and admiration of men and angels! The work of reconciliation, in as far as it respects the sati^action of divine justice, is already completely finished by the Son of God, without the least concurrence, or even consent of men; and this rishteousness of God is declared m the word of re- conciliation, as the sole and exclusive foundation of hope for the guilty. Wow, shall we say that the apostles, in their applications, overturned all this again, because with the very same breath they be- seech and intreat men, in Christ's stead, to be re- conciled io Godl Can we think, that they are directing men to establish their own righteousness. i 5 * I 2GU THE CALLS A\D INVITATIO:«S by doing any part of that work of reconciliation which Christ hath already finished ? or, shall we, think that Christ's work, is imperfect, because it still leaves room for such calls and exhorlationf? Far be h\ As well might we think, that in the marriage •supper, all things were not ready, or free for men's immediate use, because they were invited to come and partake of it freely? When men are exhorted to be reconciled to God, it proceeds upon thi? ground that God is already pleased, through the atonement made by his beloved Son, for the sins of the guilty; and It imports, that men should believe this, and be influenced by it to repent of their enmity and rebel- lion against him. They are not called to reconcile God to them, by satisfying his justice, but to be themselves reconciled unto God, who hath already . obtained full and complete satisfaction to himself from his own Son: And does not such an exhortation perfectly consist with, and natively arise from, the grace which appears in the atonement? Indeed, it would have been perfectly inconsistent, not only with the holiness of God, but with the riches of his free grace, to have dispensed witii faith and repent- ance, and to have promised salvation to the unbe- lieving and impfnitent, because, in the very nature ot things, men can have no happiness in, nor enjov- ment of that which Ihey neither believe nor love. I shall now consider the scripture texts quoted in support of this objection, and shew that none of OF THE GOSPEL. 267 them give such a view of divine grace as supersedes the necessity of the gospel calls to all men every where to believe, repent, call upon the Lord, Sec. In Rom. ix. the afiostle is speaking of the rejec- tion of ihe greater pait of the natural seed of Abra- ham, who were formerly the peculiar people of God, and of God's choosing only a remnant of them toge- ther with the Gentiles to btj partakers of his promise, by the gospel: Upon ihiij subject, ho answers two objections. One agamst iheyaiZ/i/ji/ness of God in his promise to the seed of Abiaham which he shews did not respect his natural seed as such, but his .•spiritual seed, of Jews and Gentiles, who believe in Jesus, according to God's purpose of electi(jn. The other objection is against the ni>-/t/to«sness or justice (if God, for making such a difference among men, as 10 choose some who are not better, and reject others who are not worse than other men are. This he answers, by resolving it entirely into God's sov- ereignty, vvhwhas a right to shew mercy to, or with- hold it from whom he pleases, without injustice to any, since all justly deserve to be rejected; and for this, he cites the Lord's words to Moses, asserting this prerogative, * I will have rnercy on whom I will have mercy, and I will have compassion on whom 1 will iiave compassion.' Upon which he observes, • So then, it is not of him that willeth, norofhira that runneth, but of God that sheweth mercy;' i. e. the purpose of God according to election, is not hi ,,, 268 THE CALLS ANP INVITATIONS influenced by any one's own free will, good desires, or diligent endeavours, these being effects, not causes, of God's choice; but it originates solely in the sovereign will and pleasure of God, who shews mercy to whom he will, and for reasons found in himself, not in them. But all this is perfectly con- sialenJ with his commanding all men every where to believe, repent, call upon him, &c.; for this is one of the ways whereby he brings into efieet his sovereign purpose of grace respecting his elect. Grace is not the less sovereign and free, that it ad- mits of means in bringing men to the knowledge and enjoyment of it. Faith cometh by hearing, and hearing by the word of God; yet it is the gift of God's sovereign grace. Repentance is wrought in men by means of the doctrine, calls, and motives of the word; yet it is God, who, of his sovereign good pleasure, grants unto sinners repentance unto life. Prayer Is influenced by a sense of need, and a be- lief that there is access to, and mercy with God, that he may be feared; yet it is God who pours out the spirit of grace and supplication on whom he will, and who causes them to approach unto him, that they may obtain mercy. It should be carefully noticed, that the scriptures set aside the willing and running of men, only in certain respects, viz. as anticipating, meriting, procuring, or influencing the grace of God, in their election and effectual calling; but it admits of both willing and running, as effects of God's grace in their calling; and urges them as 01" THE COSPEI.. 2GU dulies. In the very act of calling them by his so- vereign grace, he makes them xvilUng in a day of his power: he works in them, belli to xi'ill and to do of his good pleasure, so that ihuy are made to iciil and runjn obedierjce to his call, whilst others, like Pharaoh are hardened and resist it; and the apostle ^hewa, that in this respect, as well as in election, God manifests the sovereignty of his grace, havin" mercy on whom he will have mercy, and hardening whom he will, ver. 18. That is, suffering them to cl^itinue in their unbelief and impenitence. 1- 'iii Rom. iv. 5. ' But to him that worketh not, but bclieveth on him that justifieth the ungodly, his faith is counted for righteousness.' The apostle is here speaking of the justification of the ungodly. Having proved that both Jews and Gentiles are under sin, and subject to the judgment of God, he shews that it was impossible for any of them to bo justified by the works of the law; but that all who believe are justified freely by God's grace, without the works of the law, through the redemption that is in Christ; i e. through his laying down his life as a ransom for them to divine justice, to procure th*j remission of their sins. Justification, therefore is not to him that worketh, but to him who believelh in the work of Christ as all sufficient for that end. But how does this doctrine militate against calls and exhortations to unbelievers .'' Did Peter over- turn the doctrine of free justification by failh, when w X ^J^ni \^. IMAGE EVALUATION TEST TARGET (MT-3) A 4!s ,v- .^/^ 4 :/. f/j y- 1.0 I.I 1.25 Ui|{Z8 ^ m iiiM 1.8 JL4 11.6 VI <^ /^ ""l uy^?. /A Photographic Sciences Corporation iV iV '^ s \ -^^ ■• 1/- ..^ o^ J^ 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 270 THE CALLS AND INV1TATI058 he exhorted the unbelieving Jews to repent and" be converted, that their sins might be blotted out ? Acts iii. 19. Does he there direct them to do any part of that work which Christ hod finished for the justification of the ungodly? or lead them to think, that tlieir failh, repentance, and conversion, were to make an atonement for thei* sins? Some seem to consider fuith, repentance, and conversion, to be equally opposed to free justification, as the works ofthe law are; but it is demonstrably evident, from the whole of the New Testament, that tl^ apostles were of a very diffeienl mind. They com- manded and exhorted all men every where to be- lieve in the name of Jesus Christ, to repent and be converted, for the remission of sins, Acts ii. 38.; that their sins might be blotted out, chop. iii. 19.; that they might receive forgiveness of sins, chap, xxvi. 13.; and declared unto them, that except they repented, they should all perish. This shews, that they looked upon failh, repentance and conversion, to bo perfectly consistent wiih free justificati(^ without works, throuiih the redemption that is in Christ Jedus, But they never s-peak in thi? manner ofthe works ofthe law: On the contrary, when the Judaisers taught the disciples, that except they were. circumsised, and kept the law of Mosee, they could not be saved, the apostles immediately took the alarm, and declared, that this doctrme was entirely overthrowing the grace ofthe Lord Jesus Christy who had received the Gpoliles without the works of OP THE GOSPEL. 271 l^iielaw, granted unto them repentance unto life, and purified their hearts by failh, Acts xv. 1, 5, 8, 9, 1 1. xi. 13. And Paul writing to the Galatiatis on this eubject, says, that if they were circumcised, they thereby ; became d'^.btors to do the whole law; Christ was become of no effect to them who were •eeking to be justified by the law; they had fallen . from grace; and as many as were of the works of the law were under the curse, Gal. iii. 10. v. 34. It is therefore an unscriptural refinement upon divine grace, and contrary to the doctrine of the apostles, to class failh and repentance with th« werka of the law, and to state them as equally opposite to free justification. Indeed those who conceive of faith as a work, or some Ptrenuous actings of the will and affections to obtain justification, can have no idea of God's justifying the ungodly without works; but faith is opposed to works in this matter; and though neither faith nor repentance are the pro- curing cause of a sinner's justificat'c'i, any more than the works of the law are, (and who that really believes and repents will imagine that they are?); still however, the latter is opposed to free justifica" tion, the former, tiot. To him that worketh is the reward not reckoned of grace, but of debt; but real faith and repentance corresponding exactly with the manifestation of divine grace, as freely justifying the guilty, through the atonement, ore in their very na- ture opposite to self dependence, and lead men to g^ury only in (he Lord. 1 t r li i -7-> TiiF. CALLS AND INVITATIONS Jolin vj. 41. * No man can como unlo mo, «5.x- cent the Father wlio hnth sent mo draw him.' This text shews, that no man can bo bclor« imnd with (iod, nor prevent his grace by coming first of liiH own accord unto Christ: Every proper view oC, and desire after Christ, which takes place in the hu- man mind, are efFccts of the Fnliicr^s preventing grace, whereby ho draw:) men unto him. But thid is 80 far from setting aside the invitations, culls and (Dxhortations of the gospel to all men, that, on the cohtfAry, it establishes them. Our Lord shewM, that this drawing of the Father is by divine teach- ing: < It is written in the prophets, and they shall be all taught of God. Everyman, therefore, that hath heard and learned of the Father cometh unto me,' ver. 45. Now, by what means does ho leach men; so as to draw them to Christ? Is it by bin Spirit abstract from the word!" or is it by his Spirit cooperating with the word, and malring its doctrines, motives, calls and invitations, effectua' to thai end? The last, surely, is his method of drawing men unlo Christ. Rom.x. 20. ' I was found of them that sought mo not; I was made manifest to them that asked not ofter me.' Isaiah adds, ' I said, Behold me, behold me, unto a nation that was not called by my name,' chap. I.vv. 1. This passage respects the calling of the Crcntiles, and rejection of thn incoirigible Jews. The Gentiles arc termed a nation that was not en I- or TUr' oosPET.. 175 led by Ihe name oflhe Lord; i. e. they wero not his peculiar people, qm Isruol wero, but were williout God, and williout hop< in (lie world. In this situa- tion, wlitu they had no proper kiiowhidge of tho true God, no desirea after him, and did not once thinU of neeking, wornhipping, or sorving him, t)ut on the contrary, were bowing down to dumb idolu of their own invention; in this situation ?hd Lord, out of hiw free, »ovoreign, preventing, and unsolicited grace, sent hib gospel into their bep-- htud regionii, proclaiming peace by Jesus Christ and, and mani- festing himself unto them as the just God and tho Saviour. Thus, he was found of them that sought him not; and made manifest unio them that aslfd not after him But was ho so foundof them ab to luparsede the gospel calls and exhortations to faith repentance, and conversion! By no means. This, very passage tells us, that his language lo them in the gospel waS; < Behold me, behold me,' Isaiah. Ixv. 1.; agreeably to what he says in another place, * Look unto mc, and be ye saved, al! the ends of the earth, for I am God, and there is none else;' chap. xlv. 22. And is not this a call to faith? They were also called to repentance', for Paul de* dares, that he preached unto them repentance toward God, as well as faitli toward the Lord Jesun Christ; he also tells them, that Mhe times of thi« Ignorance God winked at; but now commandetb all nto every where to repent/ Acta xvii. SO.; and he ' pretchttd UDto them, that they fbould turn froiii x3 t; k wmm 274 THE CALLS AND INVITATIONS their vanities unto Ihe living God, wlo made hnaven and earth,' &.c. chap. xiv. 15. In the parable of tlie marrriage-supper, the Gentiles are represented by tliose among ihe highways and hedges ; how was tlie Lord found of them when they were not seeking him ? was it not by sending out his servants to in- vite them to a supper, of which they had no previous knowledge or expectation, and by accompanying the grac ous message with the power of his Spirit, opening their eyes, and inclining their heads to comply wah the invitation? Here I would have it carefully noticed, that the Lord is found of men. both before and after they seek him. He is found of them before they seek him, by sending them his word, and thereby awa- kening in them a sense of their guilt and danger, revealing unto them the remedy, and exciting their desires after it, causing them to hunger and thirst after righteousness. In this sense, he is found of them that seek him not; for men will never seek after any thing of which they have no knowledge, nor any desire after, or prospect of obtaining. But he is also found of men ajter they seek bim, or » consequence of their doing so, when from a sense of their need, and a belief that there is forgireness wilh God, nnd plenteous redemption through the atonement, they pre excited and encouraged to draw near unto him, like the publican, that they may obtain mercy. To such seeHng men are called: linaven able ol esenled o\v was seeking ts to ia- previous panying 8 Spirit, eaits to hat the tcr thev By seek by avva- daogcr, ng their id thirst bund of er seek }wledge, ig. But «, or t • sense •(' ^ireness ugh the I to draw ley may called: OF THE GOSPEL. 276 ' Seek ye tlie Lord, while he may be found; call upon him while lie is near,' Isaiah Iv. 6.; and of such spekers he promises to be fouwd, ' for the same FiOrd over all is rich unto all that call upon him, for whosoever shall call upon the name of the Lord shall be saved,' Rom. x. 12, 13. He is found of them, who thus seek'^him in a sense in which he was not before, viz. by giving them a sense of pardon in their consciences, shedding abroad his love in their hearts, making them grow in grace, and in the joyful hope of his glory; for these purposes he gives the Holy Spirit to them who ask him. These two ways in which t'ae Lord is found, are exempli^^d in the case of the prodigai son; by which our Lord sets forth the calling of the Gen- tiles' He had gone far away from his father's house, wasted his substatice with riotous living, was reduced to servitude and want, and was even per- ishing with hunger. In this situanon, the Lord wa^ found of him, when he sought him not; for who else was it that made him come to himself— convinced him of his perishing condition— let him see the plenteous provision that was in his father'a house — roade him form the resolution of returning to his fa- ther, humbly confessing his sin, and begging to be maile as one of his hired servants, being no more worth V to be called his son? The Lord was also found of him, in consequenco of his seeking him. Under the influence of faith and repen I I li: fii. wmmmmmmm m Ki ia76 TH« CAMS AND INVIT.VTFONS t»nce, hp arises, nnd comes to hi? father. Mfirk the grncious rfccptioii! « When he wbs yet a gioat way off, his father saw him, and had compasaion on him, nnd ran, and fell on his neck, and kissed him. And the son said unto him, Father, 1 have sinned ajrainBt heaven, and in thy sight, and am do nore worthy to be called thy son: but the father ■aid to his servants, Bring forth the best, robe, and put it on him, and put a ring on his hand, and shoes on his feel; end bring hither the fatted calf, and kiH it, and let us eat, and be merry; for this my son was dead and, is alive again; he was lost, and is found,' Luke xv. 11—25. Thus, in forsaking his wicked ways and thoughts, and returning unto the Lord, he had mercy upon him, and abundantly pardoned him. In seekuig the Lord, he found such a special manifestation and experimental enjoyment of his love, as far exceeded all his expectations; so that he must have been afTected by it, like th« Psalmist, Paal. xxxii. 1-6. and ciii. 1 — 14. With respect to the gcripture-inatancea of conver- sion, none of them are inconsistant with calls to it. Infant?, indeed, can neither believe, repent, bo* call upon the Lord; and consequently can with no propriety be exhorted to these things: But it doe« not follow from this, that adults tre equally incapft- ble of instruction, calls and exhortations. And though our Lord says, < Whosoever shall not re- •eive the klDgdom of Go4 as a little child, he shell OF THE r.OSPEr,, o 277 Mnrk : a giOB^ ipasflion ! kissed 1 have d am DO e father )bc, and nd shoes , and k tnU under our consideration. The interesting question with us is, what our Lord puts to his dis- ciples, 'Do t/enou> believe?' If we can answer this 'n the affirmative, we ought not to perplex ourselves or others, respecting the process he observed in opening our eyes; it is enough that we know this one thing, that whereas we were blind, now we see and that this is the doing of the Lord. JVor are we to limit the Lord's method of dealin- with men, either by our own experience, or any'other particular mstance whatever, seeing he is sove- reign ,n his methods of working, as well as in their -sue and result. In this, as well as in othJr r 282 THL CALLS AND INVITATIONS respects, it may be said, ' His ways are past find* ing out.' Yet all who know bis grace in truth, will >«ith the s!ionge9t conviction acknowledge, as well in their own particular case as in the general view of his conduct to the whole redeemed com- pany, 'That o! him, and to him and through him are all things;' and accordingly give him the glory. To conclude: None of the scripture-inslaijces of conversion furnish the feast argument against the gospel-rx is to luith, repentance, &.C. The most of them were in consequence of calls: see Acts ii. 36-r4-2. xiii. 38-44. xvi. 31—35. xvii.30, 34.' Some of them were attended with peculiar circum- stances, and there are other circumstances which, though not peculiar, are yet not to be found in every scripture instance of conversion. And from what has been said, upon the whole, it appears, that these calls are no/ only consistent with, but subser- vient to the sovertign, free and unsolicited grace of God, in men's conversion, as well as in their election before the world b< gan, and redemption by the work finished by Christ on the cross. Obj. 5lh. < As God hath not elected all mankind; and as Christ halls not died for all who hear tho gospel, how can wn suppose, that he calls all to faitb and repentance, and invites them to partake of sal- vation.'" last find* in truth, edge, as i general led com- ugh him he glory. itaijces of ainst the !'he moBt e Acts ii. 1.30, 34." r circum- es which J I in every -om what ars, that it subser- i grace of ir election tho work mankind; hear tho all to faitb iQ of sal- OF THE GOSPEL. 283 ^H$. Consider, in Ihe^rs^ place, That although God does not intend to save all mankind, yet it is (he duty of all who hear the gospel to repent, and believe it, and their sin to do otherwise, and thai independent of any consideration of God's secret design or purpose. His secret purpose belongs to him«elf; it is his revealed will that constitutes our obligation, and is the rule of our duty towards hirn God's secret purpose does not diminish the guiit of sin; neither does it diminish or increase the obli-- gation to duty: so that whether men are elected or not, it is equally their duty to repent, and be- lieve the gospel; and they are therefore properly called to do so. 2d/y, All who believe the gospel shall be saved. This is the promise of God, and is therefore his re- vealed purpose: * This is the will of him who sent me,' said Jesus, • that every one who leeth the Son, and believethon him, may have everlasting life, and I will raise him up at the last day,' J^hn vi. 40. If, therefore, it is a truth, that all, without exception, who believe, shall be saved, then it must be proper and consistent, that all, without exception, should be called to believe, and so invited te partake of a free salvation; for Christ says, * Him that cometh unto tne, I will in no wise cast out.' Sdly^ Iflhe calls and invitations of the gospel were not addressed universally to all who hear it^ but re- HSi THE CALLS AND INTITATIONS stricted to the elect, th^n none could warrantably obey these calls till they knew that they were elect- ed: But it is imposible for them to know this till they obey the call. The elect must believe upon the common grounds laid for all men, and not upon any thing peculiar to them as elect; and so the gos- pel-call^ and invitations must bauniversal, and muM respect men merely ns sinners, for the sake of the elect themselves, though to them only they arc mado effectual. THE END SI S3 P L IT TO Some Animadversions on the foregotng Essay. Dear Sir, In reply to your Animadversions on the foregoing Essay, I shall be very short. You * freely own, that unbelievers should be ex- horted to believe, and plied with every scriptural motive to flee from the wrath to come. '—If you free- ly admit this, you must also agree with the whole oesign of the Essay, which was solely intended to establish that single point. But then you say, you * 'vould not plead any supposed ability in the crea- ture as a foundation for these calls, but hold them in the strictest connection with this grand truth, It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.' In this you are cer- »ainly rightj but why suppose that I found these T 2 I! ;' -J 286 A REFLT TO SOMP A M MAD^ FUSIONS calls on the creature's ability to comply with liietii, and that independent ofthe sovereignty and frcedoni of divine grace? You know, (hut man's moral ina- bility, as well as the sovereignty of divine grarc, are clearly maintained in the Kssay. (See pngea 243, 244, Sfc.) The consistancy ofboth these with the gospel-calls to unbelievers, is shewn at large; and nothing is denied but tiiat kind of physical or natural inability which would rtnider men excusable, and afford a just objection against these calls. You ' cannot see how the delusions ofAntichrist, to W;hich surely the difTerence between the present and the apostolic times must be attributed, can make any difference as to the situation of men before God,' — If by silualiou of men bejorc {»o(i, you mean more acceptable to him, such a sentiment never entered into my mind. To have answered this part of my remarks properly, you should have Haid, not that the delusions of Antichrist (for of these 1 say nothing), but that the privilege even of divine reve- lation itself does not aggravate the guilt of those who reject it. I afFirm that it does, and you scorn to do the same: W.ierein then lies the difference? You repeat your * hearty agreement with (ho leading design ofthe first part of the Essay upon the gospel invitations, calls, and (uxhortations, to men in a stale of unbelief; and would not be thougiil to deviate from this sentiment in any obsorvalious that / MADK ui'cv Tin: FouEOoirfd sMAv. '287 may follow.'~r cnnnnot help thinking ih»i you d«,- vuilo Trorn t\m Penlimenf in somo of voiii ol)8« va- Uom; thon«h I heliovn you rrny not ho consciou. of this, nor intend to contrndicl yourHolf. But 'you uro humbly of opinion, that theie exhortations might huvo been more imrnodiatcly groundnd upon, and connected with tho free and Bovercign grnco of (iod.'-I hnvo «hewn in my E«- ffny, tlint tho goHpuJ invitatiooH, coll^ and exhorlu- tion;*, an- eflVcts of God's grace to sinwerH; that tliey aro means in his hand for bringing them to himself; md that ho mnke« thorn r/foctUBl by hi» Spirit to tho elect. Docs not thin yiow of them «how, that they aro grounded upon, and connected with sovereign graco? Tou explain Isa Iv. by Rom. x. 9—1.3.; and tell mo, ' that calling on tho name of tho Lord ofjon in- cludo.s the belief of the truth, and must do so in ha v.; that calling upon the Lord i.i connected intimate- ly with govcrc.gnty, Kom. ix. and in haiah Iv. with JVeo grace; that wo find no call« to repentance in iho iNow lestamcnt, but in connection with the bolie of the truth.'- All this perfectly agrees w.ih what If have written, and therefore ought noi to be sot in oppoaitiori to it. V'ou condd.'r < Simon Magus to havo been in a difTerenl bituation from the world aC large, which I 238 A nEPLV TO SOME ANIMADVERSIONS may account for th« aposlle's different mode of speaking to him; and that perhaps he bad com-^ mitted the sin which falls not uader the promise of mercy.'— And what is the inference from this? I* it that sinners aJ large must not, Jike him, be ex- horted to repent, and pray to God for forgiveneea through the propitiation? Surely this cannot be your meaning. You gay, 'Acts xvii. 27. does not mean that Iht Gentiles could have found God to the saving of iheir souls, by their own natural endeavours.' — I never said it meant this ? but that passage proves, that seeking the Lord is a natural duty, which th» gospel does not set aside, nor represent as sinful. Upon the second part of the Essay, you say, * I would notice in the entry, that this part contains a nur.iber of objections against gospel calls to unbe- lievers. 1 do not deny the principles or doctrines contained in these objections, but only the conclu- sion or inference drawn from these principles. I hope this will not be thought a nice distinction; for the apostles held firmly the doctrine of free sove- reign grace, though they reprobated the use which many made of it. The first objection (p. 242) can ne- ver be in the mouth of a believer; for if God requires nothing of us beyond the reach of our natural powers, then it must either be in the power of every man to believe the gospel or else none are required to believe r c n MADE OiV THE FOUSGOING ESSAY. 289 't*— Yet I have heard this objection in the mouth of professed believers; for even believers do not always argue rightly. Your answer to it, however, IS just the substance of mine, though you labour to state some kind of difference; and therefore add, * Yet part of this objection comes in against all such exhortations to believe, as are fourvdcd upon some supposed ability or such connection being stated between seeking God and finding him, an is between work and hire; or even between the ondeavours of a believer, and these endeavours be. ing crowned with success.'— But cannot the wicked' be exhorted to believe, repent, and seek the Lord, and be encouraged to this by a promise of success, (ha. \v. 6, 7), without pounding these exhortations' on man's ability, or making the success to depend «■ human merit? Are such exhortations and promis- es always to be suspected of having a dangerous and .self-righteous tendency.? Instead of taking such exhortations and promises in their plain and simple sense, must our mam care always be to guard agamst some supposed self-righteous use of them till we have explained away their whole force and ppint, and so distjnguijhed and refined upon them, as to make men more afraid to comply with, than to reject Ihem, lest they should be gu.ltv of some exertion of mind or body, some good disposition or motion towards Christ, which is supposed to be Ibe highest wickedness, and a dfsspising the work of Christ. You say, 3 ! !i It 290 A REPLY TO SOME ANIMADVERSIONS * Every religious exercise of i man confessedly ignorant of llio trutli is sinful. inUnded to supersede the work of Christ, or bring him within its reach, which is the same thing.*— I cannot comprehend how a man entirely ignorant of the truth should perform religious exercises with an inlention to su- persede the work of Christ, of which he confessedly knows nolhingjfar less can I see how he should in that situation strive to bring himsalf within its reach. But- 1 can easily comprehend how a man ignorant of, tor disbelieving God's righteuosnehs, may go about to establish his own righteousness; and I cao also see how the gospel itself n:ay 1 'Ji perverted Into a self righteous scheme, so as to supersede the work of Christ as the sole ground of acceptance. But it does not follow from all this, that every religious exercise is absolutely sinful till man finds rest in the work of Christ. His conviction of guilt; his fear of the divine displeasure threatened against it; his despair of relief from his own ability or merits ; his glimmerings of /lopc, arising from something ha hath heard of the gospel, which keeps him from u ter despair; his eager desire to see its evidence and import; his attention tothe word, and diligent search of the scriptures for this purpose ;'and his prayer to God that he would enlighten his mind to understand them, Stc; such religious exercises as these may have place in men before they enjoy rest in Christ; and shall we say th^ are absolutely sinful, or that they must necessarily be intended to supersede the . MADE ON TItE FOREGOING EaSAF. ^91 work of Christ? or deny that God ever leads men in this way to the knowledge of the truth? ' Men are not paved (you observe)!, a natural way, by the use of means, but in a supernatural so- vereign way, by the belief of the truth: failh corneth by hearing the word of God'— Here the use of means is opposed to thesoveioign grace of God, and the belief of tlie truth; and yet faith is said to come by means of hearing the word of God, This needs no answer, because if answers itself. If faith come by reading, hearing, or searching the word, then sal, vation comes by those means. la it therefore quite natural, and whhin the compass of human power? You add, < Means suppose an end in view by the person using them, and that end more or less connected with the means. No man ignorant of the gospel can use means with a view to obtain the knowledge of the truth; all his endeavours, however sincere are directed against the one means in the hand of God for saving guilty men.'— This reasoning at first sight appsars plausible, but it proceeds upon a mistake of the case. I do not suppose, that a per- son who is entirely ignorant of the gospel, or who has never heard of it, will use any means with a view to obtain the knowledge of the truth. The person we are speaking of is one who has heard the gospel, and has been called to believe on Christ S93 A REPLY TO 80MR ANIMADVERSIONS for salvation; be is sensible he needs salvation,' but doubts ifthe gospel is true. However, he is so struck with its importance, that he u$e$ the means of con- viction, in searching the scriptures daily ; and the end he proposes to himself in this is, to < see whether those things are so,' (Acts xviii. 11); and if it shall please the Lord to make the evidence of the truth to shine into his heart, then h« is heppjr . Now, where is the absurdity of this? and how are such * endea- vours directed against (ho one means in the hand of God for saving guilty men?' jjfou say, * It is not your sentiment, that the war- rant for a man's calling accepfibly upon God is the knowledge of his being a boliever. It is the truth alone that warrants any man to draw near to God; and no man who does not believe it can see the warrant.' — This does not solve the difficulty ajising from the eentisnent I oppose. Perhaps you will understand it better in the form of syllogism. The command to call upon God is only addressed to believers; but I doubt my being a believer; therefore I doubt ifthe oommand is to me. The first proposition you strenuously maintain; the second you admit m»y be the case with a believer, until his /aith works by love, or proves itself by its effects. The conclusion, therefore,, is unavoidable, and the pe-i Aon in this situation is deterred from calling upon Gcd, lest he should aggravate his guilt and condem- natio'i. lion,' but ao struck s of con- id the end whether ^f it shall he truth w, where * endea- Q hand of the war- God is [t is the near to can see difficulty ia|)s you I'llogism. ddressed believer; le. The le second until his effects, and the ing upon condem- MADE UPON THE FOUKGOING ESSAT. 293 lou are greatly alarmed at my introducing Corne- lius as on example, because, you say, he is often ad- duced in favour of such doctrines ns oppose the grace of God . If Cornelius was a man not in o stoic of favour with God, you think it cannot be shewn in his case, that ' ii is not of him that willeth, nor of him that runneth, but of God that shewelh rnercy.' Then you give an account of Old Testa- ment saints wailing for the consolation of Israel,— their flocking to John's baptism,— takmg the king, dom of heaven by force,— knowing only the bap- tism of John, — and ne. ding to be taught the way €»f God more perfectly, Acts xviii. 25. xix. 1 — 7.- and having classed Cornelius among such, )rou ask, « If it is not intended to lead us to think that God has respect to human worth in salvation, how came the name of Cornelius at all to be mentioned on this subject? If your view of Cornelius's case was the same as already stated, surely his example could never more or less illustrate the pomt in hand, viz. the calling of deadj sinners, and total unbelici'ers, to credit the divine testimony, nor had any connection whatever with unbelievers using means with a view to obtain salvation.'— Though I do not altogether agree with your account of Cornelius, which makes him not only a Jewish but a Christian proselyte yet I believe he was a devout maa, fearing God, with all his house; that he gave much alms to Jhe people, prayed to God alwayp, »nd knew the word which was published throughout 294 A REPLY TO SOME ANIMADTBRSIONfS all Judea, Acts x 2, 37.; as many others in (lioso parts did, Acts ii. 22. I can even admit, that, like the twelve tribes of Israel, he instantly served God day and night, hoping in the promise of the Mes- siah to come, Acts xxvi. 7, ; though it was not yet revealed to him more than to the apostles them- selves, that Gentiles, such as he was, were to be upon an equal footing, or fellow- heirs with the seed of Abraham in Messiah's kingdom, Eph. iii. 5, 6. Acts X. '28, 45. But notwithstanding all this, Cor- nelius had yet to hear the word of the gospel from Peter's mouth, and believe it. Acts xv, 7. ; he had to be told words whereby he and his house should he saved, chap. xi. 14. ; and, in his believing and receiving the Holy Ghost, the church at Jerusalem perceived that God had also to the Gentiles granted repentance unto life, ver. 18. And this is all that is said of any one who is converted to the Christian faith, either from Judaism or heathenism. None have the true Christian faith, but sucli as believe that the Messiah has come in the flesh— that Jesus of Nazareth is he— that he was delivered for the offences, and raised again for the justification of his people — and that whosoever believeth in him shall receive the remission of sms, 1 John iv. 2. v. 1. John viii. 24. 1 Por. xv. 3, 4. Rom. iv. 24, 25. X. 9. Acts X. 43. And it will be hard to prov.', that Cornelius had this faith before the gospel 'vi?«j preached to him by Peter. But not to insist upon this, I know not what ground yoi have to imagine I in (lioso that, like •vcd God be Mea- not jret »8 ihem- re to bo the seed iii. 5, (). Ills, Cor- pel from ; he had e should ving and erusaleiTi 3 granted ill that is Christian 1. None I believe at Jesus for tlie ion of his iim shall 2. V. 1. 24, 25. pro ", pel '.vi>«» iist upon imagine MADE UPON THE FORLGOING ESSAY. 295 that I adduce Cornelius to shew that God has re. spect lo human uiorth in salvation. My words are, * I freely grant that none will search the scriptures in earnest, but those who expect to find sonrte bene> fit from thomj nor will any man truly call upon God, but he that believes that he is, and that he is a re- warder of them that diligently seek him; but all this while he may not know that he is a believer; he may yet, like Cornelius, be to learn words whereby he may be saved; and it is his duty, like him, to be eager to hear them, as means of his salvation; for faith cometh by hearing, and hearing by the word of God.' Here I neither affirm nor di \iy that Cor- nelius was a believer, (though I know he was a believer in the God of Israel), but only that he had yet to learn words whereby he might be saved, Acts xi. 14. and that he was eager to hear them, chap. X. 33. which is surly thv- duty of all to whom the gospel comes. You say 'you do not understand the nice distinc- tion oi natural and spiritual death. We are always in danger oy our own wisdom to lose the simplicity of the truth. I understand spiritual death to imply as much deadness to the divine life, and as great an incapacity of enjoying it, as natural death implies ignorance of, and incapacity for enjoying natural life. I take it, that the scriptures suppose, that it is as impossible for a man to quicken himself, in whole or in part, or to move one step nearer to- God, 596 A REPLY TO SOME ANIMADVERSIONS as it is for a dead body to quicken itself again lo natural life,' &c.— The distinction between natural and spiritual death is not a nice one, ihe effects of human wisdom, nor contrary to the sinjplicity of the truth.; but is a plain scriptural disr'inction, and easily understood. Do you not understand, that a dead body can commit no sin, but a spiritually dead soul can; that the gospel ij not suited to quicken a dead body, but it is suited to quicken a dead soul; that therefore it is absurd to speak of preaching the gospel to dead bodies, but very proper to preach it lo spiritually dead sinners, and to rail them to faith and repentance? Now, this is all the use rthich I tnake of that distinction. I no whore affirm, that the spiritually dead can quicken themselves, any more than the naturally dead: On ihe contrary, I all along maintain, thnt this is the work of God, by means of his word and Spirit. On the second objection, (p. 253) you say, ' I am not fond of any distinction being made between such unbelievers as have heard, and such as have not heard the gospel, except that the first class are more guilty^ and shall receive the greater condem- nation.' — And what other difference do I make be- tween them? Yet you express yof^rself as not fond of this distinction, though nothing m plainer in scrip- ture. But it is worth your while to consider mora particularly how the circumstanot? of their having heard the gospel makes them more guilty. That agoin lo n natural effects of hy of I he ion, aiid d, that a ally dead [uickeii a ead soul; ching the preach it n to faith s rthich I rm, tliat ves, any ilrary, I God, by y, ' I am between ds have class are condem- lake be- not fond in scrip- ler more r having . That MADE UPON THE FOREGOING ESSAF. 297 yoy dislike the distinction altogether appears from what follows: ' I dread that sovereignty be somehow affected by this distinction; for it would appear to nie, in readmg that part of your Essay, a more natural thing for such prepared persons to be saved, than the thief on the cross, Paul,&c. who were overpowered in the midst of their sins, by a view of the sove- reign goodness of God.'~If by prepared persons you mean persons endued with good qualifications fitting them for salvation, there are none such sup.' posed in my Essay. But if you mean those who' have heard the gospel, and enjoy the means of sal- vation, I know not why you should distinguish such from the thief on the cross, or from Paul. I think it not only more mtwal, but scriptural, that a man should be saved by means of the gospel, than with- out it, and by attendmg to k, rather than by shutting his ears against it: nor c an I see how ihis affects the sovereignty of God, unless it can be shewn, that his sovereignty admits of no means, or does not open men's hearts to attend unto the gospel. You think « the gospel comes not calling upoa men to use means io partake of Its benefits; it comes declaring the ona thiig needful, the one grand re- medy, and calling upon men, on pain of damnation, to fly to it for refuge, assuring them of safety ia doing so.'— This appears to me a contradiction x2 298 A REPLV TO SOME ANIMADVERSIONS unless we suppose that flying Jbr refuge mean no- thing; that it neither implies a consideration ot' our danger, a concern for relief, a belief of the remedy, nor an application for mercy. You say, ' I can see nothing out of the ordinary line of cause and effect, when I see a man diligently using means for faitli and repentance, and by and by as- suring me, that his search had been succespful; at least, whatever appears here I can observe no sove- reignty,' — Can you observe no sovereignly in the conversion of the Jews at Berea, because tbey searched the scriptures?— nor of Lydia, because she attended unto the things spoken by Paul?— nor of the prodigal son, because he found his father in seeking him? Were these, and such like instances, quite in the ordinary line of natur^J cause and effect, without any interposition of sovereign supernatural grace? Do subordinate causes exclude the su- preme? Is it inconsistent with sovereignty to work by means, or to stir up men to attend unto them, and then give them their proper effect? ' Many (you say,) are and havg been thus em- ployed; but I sincerely believe, when the gospel shines unexpectedly into their minds, they will find that they have been as criminally, not,- to say idly, employed, as if they had been gratifying the lusts of the flesh, and following all manner of iniquity with greediness.'— I admit, that it is highly, nay, damiably criminal, for any to reject the gospel, sap no- )n of our I remedy, f line of ;ly using d by 39- spful; at no sove- y in the use tbey because ul? — nor father in isfances, id effect, irnatural the su- to work to them, lus em- I gospel will find say idly, he lusts iniquity 'y> nay, gospel, MADE UPON THE FOREGOING ESSAY. 299 and to be seeking salvation independent of, or in opposition to, the one remedy therein exhibited; and that if the gospel should ever shine into the mindsof such, they will be deeply convinced of their guilt in this respect. I ean also admit, that every thing which hinders a man from having imme- diate relief from f he gospel as soon as he hears it, is sinful, and the effect of ignorance and unbelief. But to affirm, that a man who is concerned about the state of his soul, considering his ways, hearing the gospel, searching the scriptures for its evidence and import, and praying to God to open his under- standing to perceive it, is as criminally employed as if he were gratifying the lusts of the flesh, and following all manner of iniquity with greediness, appears to me extremely harsh, and of the most dangerous tendency. Let men reason and specu- late as they will, their consciences must ever dis- sent from suchja sentiment as this, whilst they retain any sense of right and wrong. I cannot therefore allow myself to think, but that the employment you thus reprobate is something of a very different na- ture from what I have stated. You observe upon the third objection, (p. 258.) that * prayer is no more a duty of natural religion, than the whole law; but would it not be a criminal thing in a man to attempt to be accepted of God in prayer, except through Jesus Christ. '—I shall an- swer this by another question: would it havj been 300 A REPLY TO SOME ANIMADVBRSIO.VS .nst to qualify them for being justified through Christ. This has a most pernicious effect, as it hides, or sets at a distance, the absolutely /rc« and immediate ground of relief held forth in the gos- pel to the chief of sinners, (the belief of which alone can produce true repentance and conversion,) and leads a person to seek his comfort in the first in- stance Irom something to be wrought in, or done by him, instead of tha finished work of Christ, from which he expects no relief, but through the medium of an opinion that ho is a better man. This, 1 suppose, is what you have m view; and 1 hij,bly commend your jealousy for the purity of the gospel: On this, I hope, we shall never differ; but I cannot see that any thing I have advanced on ihw Calls and Invitations of the Gospel, should have given the 'east ground for suspicion on this head. Though many have affixed wrong ideas to scrip- ture expressions, we are not on that account to dis- use them, or even to discover an apprehension tha^ they have a tendency to mislead. Scripture words are best adapted to convey tbo meaning intended by the Holy Spirit, and it would be an unwarrant- able refinement on the doctrine of free grace, to acrupletomako use of any expre.ssi«i which our 302 A REPLY TO SOME ANJAlADVEUblONS kc. Lord, or his apostles; used in calling sinners lo b«. lieve, to repent, or to be converted. <• » # - THE END itc. rs to bo- EXTRACT From a Leller of the Rev. Mr. Ilomaint^a. I HAVK ever had such awful apprehensions of the care •f souls, that 1 durst not (though often solicited) undertake it. Ever since I knew the plague of my own heart, I have found myself plagued to death with watching 'over it. What must it be to watch over two or three thousand ' who is sufficient for this? I feel myself as unfit for it, as to havo the government of the world upon my shoulders; but being appointed to this church, not only without my seeking, but also/r against my will, and having an undoubted call from fJod, therefore my sufficiency for the work being of God, I dare not stand out. I have been forced to say, ♦ Here am I, send me;' and although he has enabled me to depend upon him, for to do his will, both in me and by me, yet I hnd the flesh resisting and putting forth a multitude of doubta and fears, in order to discourage me; besides, I had formed a fine plan, and it is all now broke to pieces; I had hoped that at tliis time of life, the Lord would have spared me a little; and given me some holy-days of rest before I went hence; and indeed I began to enjoy them; but they are all fled and gone; ihc Lord has called me to the sharpest en- gagement 1 ever had, and likely to last for life. I can see nothing before me but opposition, and that from unrea- sonable and wi ked men;— a divided parish— an angry clergy— a wicked Sodom to live in,— and to live in it ©n purpose to testify of its deeds that they are avil,— and on purpose to invite the most wicked, to come an J be saved freely by the pnice of Jesi;. Besides all these, an entmy I have, whoi,, I do not vunt to make my friend, and who hates me wii a perfect hatred; a most subtle enemy, who has cheated . .. again and again. Was not my cause good, and my mas • almighty, how durst I attempt to pull down the pillars of ■.* Devil's kingdom.' But because I despair of ! 304 d*ing (tny thing myself, therefore I make the Lord my vtrength, and go to battle in the power of his might. I am ■ure all will be well so long as I am kept humble. O! pray that I may be a good soldier of Jesus Christ ; but above all, ask for me humility; an humble man can come to no harm, be will over be trusting in the Lord, because he finds nothing in bimtjelf to trust in; while he gives God great glory by trusting much in him, God gives him great grace, and this grace is to keep alive an abiding sense of what he is in him- self, to shew him hid ignorance and helplessness, to open to him daily more of the mystery of iniquity, to discover to him the stirrings of corruptions which others feel net, and makd him sensible of these even in duties and ordinances, that ho may loath himself and his very best works. These are the fruits of true grace, and he that is under the teaching of the Holy Spirit will abound in them; the more he does in the heart the more he humbles it. The great design of his grace, is to bring the proud sinner low, and then to keep bim low. When he has brought us low. we do not like to be kept there, we want to get up again; our foolish desire is that he may do something in us, for which we may have a good opinion of ourselves; and so with this thought we are apt to wish, O that I was more holy! O that I could but pray belter! that I ' was more spiritual in duties! O that I was but thankful enough.* If you could come to the true motive of these wishes, specious aa thoy appear, you would find them spring from the secret workings of a proud, self-righteous spirit; take otT their fine cloak of holiness, and their language and meaniiig is plainly this. • I wish God would give me something for which I might be better pleased with myself.' If this was the can*, would not the eye bo turned inward upon this very good self, and be drawn off from looking to Jesus ? and so far «« «e// is made something, Christ is made nothing; you may depend upon this as one of the surest axioms of divinity, wbat-soever it be which makes you pleased with yourself, that is not true grace; & whatsoever makes you displeasect with yourself, is not true grace, unless it bring you bumble to Christ, and make you put more trust and confidence in bim. F Z 27 Z S. I the Lord my might. 1 am iible. O! pray but above all, le to no harm, B finds nothing :reat glory by ace, and this t he is in him- 3SS, to open to liscover to him net, and make) ances, that ho These are the caching of the be does in the design of his Ihei to keep do not like to • foolish desire , we may have bought we are t I could bill in duties! O Id come to ihe thoy appear, workings of a fine cloak of s plainly this, M'hich I might ^as the cane, this very good f and so far «« ling; you may ns of divh)ity, with yourself, ou displeased ig you bumble I confidence in *# • 'I