c^r-f^^ c '^^,^. y//r^€r^ /- • THE REIGN OF GRACE, FROM ITS RISE TO ITS CONSUMMATION BY ABRAHAM BOOTH. wvwwwvw We believe that through the grace of th€ Lord Jesus Christ we shall be saved Peter. Gratia non erit Gratia ullo modo, nisi sitgratuita onmimodo. Synod Dordrtckt THIRD AMERICAN EDITIGN, wwwvw HARTFORD . iTBLISHED BY JAMES HADLOCK, 1814. HALE & BOSMfeR— ^PRINTERS, J51Z PREFACE TO THE SECOND LOKDON EDITION. 1 SHALL not ofTer any apology to the Public, on behalf of the ensuing Treatise. For if the lead- ing; sentiments adopted and defended in it corres- pond with the unerring oracles, I have no appre- liensions from the frowns of men : and if not, it would be impossible, by the most laboured apology to justify my conduct. The doctrine of sovereign grace is here maintain- ed, and handled in a practical manner. It has been my endeavour, in the following pages, not only to state and defend the capital truths of the gospel, in a doctrinal way ; but also to point out their pe- culiar importance, as happily adapted to awaken the conscience, and comfort the heart ; to elevate the affections, and influence the whole conduct in the way of holiness. To this edition of The Reign o/" Grace^ 1 have made large additions. Tlie principal of which is, an entire chapter upon Election ; which renders the sclieme of doctrines more complete, and the con« tents cf th.e book- more answerable to the title, t also thought it my duty, in a particular manner, to bear a public testimony to that important part of revealed truth ; having in my younger years greatly opposed it, in a Poem On abaolute Predestination. Which Poem, if considered in a critical light, is despicable. ;, if in a theologjcal view detestable ; a? iV PAEFACii. it is an impotent attack on the honor of divine g-race, in regard to its glorious freeness ; and a bold opposition to the sovereignty of God. So I now consider it, and as such I here renounce it. However the doctrine of Reigning Grace may be decried as licentious, it is that very truth which God in all ages has delighted to honour; which the divine Spirit has owned, for the information and comfort, for the holiness and happiness of sinful men. Were I not fully persuaded of this, rather than appear as an advocate (or it, I would condemn my tongue to everlasting silence, and my pen to perpetual rest. I have nothing further to add, by way of Preface, except my ardent prayers, that a divine blessing :iiay attend every persual of the following chapters; oO as to make the performance really useful, and f ause it to answer some valuable purposes for the *reat Redeemer's glory. A. BOOTH, THB REIGN OF GRACE. INTRODUCTION. Jl he gospel of Reigning Grace, being a doctr.ne truly divine, has ever been the object of the world's contempt. It was of old a stumbling block to the self-rigl\teous Jew, and foolishness to the phi- losophic Greek. Paul, who was a resolute asstrtor of the honours of grace, and indefatigable in preach- ing Christ, found it so by repeated experience ; and that, not only among the illiterate and profane, but also among the learned and the devout. Nay, he had frequent occasion to observe, that the religious devotees of his age were the first in opposing the doctrine he preached, and the most hardened ene- mies agamst the truth of God. The polite, the learned, the religious, were all agreed, to load both his character and his doctrine with the f»)ulest re- proaches. Nor was this treatment peculiar to Paul, but common toall his cotemporaries, who espoused the same glorious cause, and laboured in the same beneficent work. The doctrine they preached was charged with licentiousness. Their enemies boldly affirmed that they said. Let us do evil that good may come. Thus was their character and their labours impeoched: that, as hateful to Ciod j these, as de- structive to man. A e ^ XN1T.0DUC'1J0N. But what was the ground of this impious charge ? Were they loose in their morals, or scandalous in their lives ? No such thing. Had they not as much regard for practical religionand true morality as any of their objectors ? More, far more than they all, Did they never mention good worlds as necessary to answer any valuable end in the Christian life ? They often pressed the performance ofthem, as absolutely necessary to answer various important purposes,both in the sight of God and mim. What then could be the reason of so hateful a charge ? Because their doctrine was not in the least adapted to gratify the pride of man. They taught, that without the atone- ment made on the cross, and the grace revealed in redeeming blood, the state of the best men would have been absolutely desperate— desperate as that of the devils, and of those already damned. And as the apostles were free to declare, that the state of the tnost respectable part of mankind was evil, dreadful- ly evil, evil as to those things, for the sake of which they most highly esteemed themselves ; so they boldly preached a perfect Saviour, and a finished salvation, to the most worthless and vile. ' These primitive teachers and infallible guides were not in the least acquainted with those terms and con- ditions^ those pre -requisites and qualifications, the performing and attaining of which are, by many, ac- counted so necessary to acceptance with God. They knew but of one way in which a sinner might be ac- cepted of God, and justified before him ; and that was entirely of grace, through the perfect work of Christ alone. The way of justification which they taught, is absolutely pure and unmixed. In their doctrine, on this important subject, grace does not only appear ; it shines, reip^ns, triumphs : it is the only thing. There is not discernible in it the least tincture of those notions which foster pride, or chci'- fNTrvODUcTioir, S: ish self esteem. All those fine distinctions, invented by the proud philosopher, or the self-righteous mo- ralist, which tend in any degree to support the opin- ion of human worthiness, and to obscure our views of divine grace, are by them entirely set aside, and totally annihilated. The most shining deeds and valuable qualities that can be found among men ; though highly useful and truly excellent, when set in their proper places, and referred to suitable ends; are, as to the grand article of justification, treated as non-entities, In this respect, the most zealous professor, with ^]\ his laboured performances, stai ds on a level with the most profane. The apostolic truth addressing all to whom it comes, as guilty, Condemned, perishing wretches, leaves no room for preference or boasting in any ; that so the whole glory of our salvation may be secured to that grace which is infinitely rich and absolutely free. At this, the devout Pharisee and the decent mo- ralist are highly offended. Such doctrines being ad- vanced, they think it incumbent upon them to stand up in defence of what they call an holy life : and to support the sinking credit of good works, as having a considerable efficacy in procuring our acceptance with God* This many persons frequently do, much more by talking about their necessity than by per- forming them. Now they think it their duty to rail at the preacher as an avowed enemy to holiness ; nor will they spare to give him the honourable title of, A friend of fiublicans and sinners. Now innumera- ble slanders are cast on the doctrine of grace, as being licentious ; and on the ministers of it, as open- ing the flood-gates of all iniquity. For they suppose that every thing bad may be justly expected fromi those who openly disavow all dependence on their '5wn duties ; and whose hope of eternal happiness 4l MJlHODWCTlOiy, arises, not from services which they perform, but from ijrace which the gospel reveals: not from the worth which they possess, but from the work which Cnrist has wrought. Tiius they despise the gospel under the fair pretence, of ct more than common concern for the interests of Jioliness. Nor is this the only offence wnich the gospel gives. For as it is entirely inconsistent with the natural no- tions of men concerning acceptance with God, and contrary to every scheme of salvation which human reason suggests ; as it will admit of no co-partner in relieving a distressed conscience, or in bringing de- liverance to a guilty soul, but leaves every one that slights it and seeks for assistance from any other quarter, to i>erish under an everlasting curse ; so the pride of the self-sufficient kindles into resentment against it, as a most uncharitable doctrine and quite unsociable. Nor can the faithful dispensers of sacred truthfail to share in the honours- of these reproaches. For while they dare toaffirm, that this gospel, so hateful to the sons of pride, exhibits the only way ofa sinner's access to his offended Sovereign; and that all who oppose it, and all who embrace its counter- feit, are left in the hands of divine justice without a Mediator ; they are sure to be accounted persons of contractexi minds, and very far from a liberal way of thinking. They are considered as the dupes of bi- gotry, and little better than the enemies of mankinds Hj3, indeed, who pretends to be a friend to revealed truth, but is cool and indifferent to hs honour and in- terest ; whose extensive charity is such, that he can allow those who widely differ from him m the capital articles of the christian faith, to be safe m their own way ; may enjoy his peculiar sentiments without much fear of disturbance. But though such conduct may be applauded, under a false notion of christian iNTRODUCTIOX. & caudour, and of a catholic spirit ; though it may be the way to maintain a friendly intercourse amoncj multitudes whose leading sentiments are widely dif- ferent ; yet it will be deemed, by the God of truth, as deserving no better name, than ^joint ofifiosition to the spirit and design of his gospel. For such a timid and lukewarm profession of truth, is little bet- ter than a denial of it ; than open hostility against it. To seek for peace at the expense of truth, will be found, in the end, no other than a wicked conspira- cy against both God and man. Such, however, as love the truth, will boldly declare against all its coun- terfeits, and every deviation from it: and, whatever may be the consequence, they will say with him of old. Though ivcy or an cngel Jrom heaven^ fireach any other gos/iel, let him be accursed. Thus the genuine gospel will always appear like an insult on the taste of the public. Wherever it comes, if it be not received, it awakens disgust and provokes abhorrence. Nor can it be otherwise. For its principal design is, to mortify the pride of man, and to display the glory of grace ; totJirow all human excellence down to the dust, and to elevate, even to tlironcs of glory, the needy and the wretched; to show that every thing which exalteth itself against the knowledge of Christ, is an abomination in the sight of God ; and that he v/ho is despised of men and abhorred by the nations, is Jehovah's eternal de- light.* The ancient gospel is an unceremonious thingi It pays no respect to the academic because of his profound learning; nor to the moraiist on ac- count of his upright conduct. It ha^i not the least regard to the courtier, because of his pompous ho- nours ; nor to the devotee, for the s&ke of his zeal or his righteousness. No, the potent prince and tho * Isa. xlix. 7, Matt. Hi. 17, O IKTHODirCTIOy. abject slave, the wise philosopher and the ignorant rustic^ the virtuous lady and the infamous prostitute, stand on the same level in its comprehensive sight- Its business is with the worthless and miserable, whomsoever they be. If these be relieved, its end is gained. If these be made happy, its Author is fi^lorified, whatever may become of the rest. To- v/ard these it constantly wears the most friendly as- pect and rejoices to do them good. But the self- sufficient of every rank are treated by it wiih the utmost reserve, and beheld with a steady contempt. The hungry \\.Jilteth vAthgood things but the rich it lendeth emfitxj a'ivay. These considerations may serve to show us the true state of the case, as it stood between Paul and his opponents. The situation of things was much the same between Protestants and Papists, at and for some time after the Reformation. Nor will the apostolic doctrine ever fail to be attended with strenuous op- position and foul reproaches, while ignorance of its real nature, and legal pride, prevail in the hearts of men. Many, indeed, are the methods that have been devised, to render the unpalateable truth m.ore generally acceptable, and to obviate the offence of the cross. But what have been the consequences ? The gospel has been corrupted ; the consciences of awa- kened sinners have been left to grope in the dark, for that consolation which nothing but the miadultcruted truth could give; and, instead of promoting holiness, the reverse has been awfully manifest. It therefore behoves every lover cf sacredtruth, to let it stand on its own basis, and not to tamper wiih it. To leave, all its credit and aH its success in the world, to its own intrinsic worth — to that authority with wJiich it is cloLlied, and to the management of that sovereign Beinj who ordsiined it for his own glory. iNTRODirciiojr. T But however the doctrine ofreigiiing: grace may be despised by the self-sufficient, it will ever be revered by the fioor in sftirit. For, by it they are informed of an honourable way of escape from the wrath to come, which they know they have justly deserved. To the sensible sinner, theinifore, it must always be a joyful sound. And though such persons as are igno- rant of its nature, tendency, and design, are always ready to imagine that it has an unfriendly aspect up- on morality aiid good works, when preached in its glorious frceness ; yet we may boldly affirm, that it is the grand instrument ordained by a holy God, for informing the ignorant, comforting the disconso- late, and rescuing the profligate from that worst of vassallage, the servitude of bin, and subjection to Satan. Such is the benign tendency of the glorious gospel ! Such is its friendly and sanctifying influ- ence on the hearts of nier I It will indeed be acknowledged, that this doctrine may be held in licentiousness by those that profess it. But then it will be as coniidently maintained, that whoever holds it in unrighteousness, never received the love of that sacred truth, or experienced the power of it. For, to huve a bare conviction of di- vine truchin the mind, and to experience its power on the heart, are very dift'crent things. The former may produce an outward profession ; the hiiter will elevate the affections, turn the corrupt bias of the will, anc^ influence the whole conduct. With the steadiest persuasion, therefore, of the holy nature and tendency of the doctrine of divine grace, as it is in Itself, and as it operates on the minds and man- ners of all those who know it in truth ; I proceed to give, not a full display (that is Hifniitely too high for mortals) but some brief hints concerning that grace 1-hich reigns ; and of the w*ay in which it is mani- 5 TUE SIGNIFICATION lested, so as to demonstrate its power, glorjr, and ma- jesty, in the salvation of sinners. This I shall do by endeavouring to illustrate that important and charm- ing passage, recorded in Romans the fifth and twenty-first : Even so might GRACE REIGN, THROUGH RIOHTEOUSN-iLSS, UNTO ETERNAL LIFE, «Y Jesus Christ our Lord. And while the au- thor, conscious of his own insufficiency, looks up to the Spirit of wisdom for divine illumination, that he may write with all the precision and sanctity of truth, in opening the noble subject of the ensuing Treatise ; he would intreat the reader to peruse, with candour and impartiality, the contents of the following pages. CHAP. I. Concerni7ig the signification of the term Grace, jL hat we may proceed with greater clearness and certainty in our following inquiries,. it is necessary to consider what is implied by the term, Grace. The primary and principal sense of the word, isfree favour^ unmerited kindness. In this acceptation it is most frequently used in the inspired volunae ; and thus it is to be understood in the words of the Holy Ghost under consideration. Grace, in the writings of Paul, stands in direct opposition to works and worthiness — all works and worthiness of every kind, and every degree. This appears from the follow- ing passages. J^Toiy to him (hat worketh, the reward is not reckoned of grace but of debt : — Therefore it is offaith^ that it might be bij grace. For by grace are ye savcd-^^not of vjorks-, lest any man should ^:.^^ IJ'/iO hath saved us — 7ict accordi?!^ to oui\ ,j07-ksj but according to his oivn purfiosc and grace * As the word inercy^ in its primary signification, has relation to some creature, either actually in a •suj^ering state, or obnoxious to it ; so grace, in its proper and strict sense, always prc-supposes uniuor- thintss in its object. Hence, whenever any thing valuable is communicated by the blessed Gcd to any of Adam's apostate offspring, the communication of it cannot be oi grace, any further than the person on whom it is conferred is considered as untvorthy. For, so far as any degree of woith appears, the pro- vince of grace eeases, and that of equity takes place. Grace and worthiness, therefore, cannot be' connect- ed in the same act, and for the same end. The one must necessarily give place to the other, according- to that remarkable text ; Jf by grace, then it is no viore of works; othcrii'ise grace is no more grace. But if it be ofivorks, then it is no more grace ; other- Kvise ivork is no more rjork.-f From tne apostle's reasoning it is evident, that whatever is of works, is not of grace at all ; and, tLat whatever is of grace is not of v.'orks in any degree. In tne apostle's view of things, works and grace are essentially oppooitc. and equally irreconcileable as light ana darkness. Besides, when Paul represents the capital blessings of salvation as flowing from divine grace, we arc led to consider the persons on whom they arc be- stowed, uot only as having no claim to those benefits, but as deserving quite the reverse — as having incur- red a tremendous curse, and as justly e:-:posed to eternal ruin. That grace, therefore, about which we treat, may be thus defined ; It is the eternal and absolutely free FiOm, iv. 4. 16. Ephes. ii. 8, 9. 2 Tira. i. 9. f Rom. xi. 6 B • 10 THE SIGNI^ICATIO^', S:C. favour of Gody manifested i?i t/ie vouchaafcme^it of sfiiritzial and eternal blesninga to the i^uilty and the unworthy. What those blessings are, we shall en- deavour to show in the subsequent pages. Mean- while be it observed, that, according to this definition, the grace of God is eternal. Agreeable to the import of those reviving words ; Yea^ I have loved thee luith an everlasting love.* It is divinel}' free, and infinite- ly rich. Entirely detached from every supposition of human worth, and operating independently of all conditions performed by man ; it rises superior to hu- man guilt, and superabounds over human unworthi- ness. Such is the eternal origin, such the glorious basis, of our salvation ! Hence it proceeds and is carried on to perfection. Grace sliines through the whole. For, as an elegant writer observes, ' it is not like a fringe of gold, bordering the garment ; iM)t Jike an embroideiy of gold, decorating the robe ; but like the mercy-seat of the ancient tabernacle, which was gold — pure gold — all gold throughout.* Yes, reader, this is the inexhaustible source of all those inestimable blessings which the Lord bestows on his unworthy creatures, in this, or in a future world. It is this which, in all that he does, or ever will do for sinners, he intends to render everlastingly glorious in their eyes, and in the eyes of all holy in- telligences. The indelible motto, inscribed by the hand of Jehovah on all the blessings of the unchange- able covenant, is; To t«e praiss of t«e cloht of HIS GRACE. Hence we may learn, That if grace in its o^t^ na- ture, and as it is exercised in our salvation, be direct- ly opposite to all works and worthiness ; then such persons are awfully deceived, who seek to jein them * Jer. rxxi. 3. 0? GliACE AS IT REIGN'S, ^C. II together in the same work and for the same end. ifo.wever high their pretences may be to holiness, it is plain from the word of God, and may in some de- gree appear from the nature of the thing, that they lake an effectual way to ruin their souls for ever ; except that very grace prevent, of uhich they have iuch false and corrupt ideas. For divine grace dis- dahiS to be assisted in the performance of that work which pecuiiariy belongs to itself, by the poor, im- perfect performances of men. Attempts to com- plete what grace begins, betray our pride and oflend the Lord; but cannot promote our spiritual mtercst. Let the reader therefore carefully remember, that grace is either absolutely free, or it is not at all : and, that he who professes to look for salvation by grace, cither believes in his heart to be saved entirely by it, pr he acts inconsistently in uffuirs cf the greatest im- portance. CHAP. IL Oj Grace, a^ It Reigns in our Salvation in generai!, IjTRACE, in our text, is compared to a sovereign. Now a sovereign, considered as such, is invested with regal power, and the highest authority. Grace, therefore, in her beneficent government, must exert and manifest sovereign power — must supercede the reign, and counteract the mighty and destructive operations of sin ; or she cannot bring the sinner to eternal life. For the Holy Spirit has compar- ed sin to a sovereign, whose reign ter.minatcs in 12 OF GRACE, AS IT REIJ^JS As sin appears, clothed in horrid dtformitv, and armed with destructive power, inflictii g temporal death, and menaciiH^ eternal flames; so Grace ap- pears on the throne, iirrayed in the beauties of holi- ness, and smiiinp; with divine benevolence ; touched with feelings of the tendercst compiission, and anned with all the magniliccnce of invincible power, l-'ully determined to exert her authority and gratify her compassion, under the conduct of infinite wisdoni ; to the everlasting honour of inflexible justice, invio- lable veracity, and every divine perfection — by rescu- ing the condemned offender from the jaws of de- fetruetion ; by speaking peace to the alarmed con- sciences of damnable delinquents ; by restoring la r.postate creatures and vile miscreants, a supreme iove to God and delight in the ways of holiness ; and, fmally, by bringing them safe to everlasting honour and joy. In a word ; the heart of this mighty sove- reign is compassion itself; her looks are love; her language is balm to the bleeding soul, and her arm salvation. Such a sovereign is Grace. Those who arc delivered by her, must enjoy a complete salva- tion. Those who live under her most benign go- vernment must be lir.ppy indeed. Divine grace, as reigning in our salvation, not only appears, but appears with majesty ; not only shines, but triumphs: providing all things, freely bestowing all things necessary to our eternal happiness. Grace does not set our salvation on foot, by acconn-nodating its terms and conditions to the enfeebled capacities of lapsed creatures ; but begms, carries on, and com- pletes the arduous work. Grace, as a sovereign, does not rescue the sinner from deserved ruin ; fur- nish him with new abilities : and then leave him, by their proper use, to resist the tempter ; to mortif;^ his lusts ; to attain tho-e h©/v quaViiies and P'^rfoni^ IS 0V& salVaiio!? in general. is- those righteous acts, which render him fit for eternal happiness, and give him a title to it. No ; for if the province and work of grace were circumscribed in this manner, things of tlie last importance to the glo- ly of God and the felicity of man, would be left in the most uncertain and perilous situation. And, ad- mitting the possibility of any sinner being saved in such a way, there would be ample scope for the ex- ertions of spiritual pride, and much room for boast- ing ; which would be diametrically contrary to the honour of the Most High, and frustrate the noble de- signs of grace. This matchless favour, far from be- ing satisfied with laying the foundation, rears the su- perstructure also ; it not only settles the prelimina- ries, but executes the very business itself. The Pha- risee in the parable, made his acknowledgments to preventing and assisting grace : for, God I thank thee v/as his language. It is evident, however, that his views of grace were very contracted ; and his hopes arising from it very dcceitfuh. V/ould we then view grace as reigning ? We must consider it as the al- pha and omega, the beginning and end of our salva- tion ; ihat the unrivalled honour of that greatest of all works, may be given to the God of all g} ace. Having taken this general view of reigning grace, I would now ask ; What think you, reader, of this wonderful favour ? Is it worthy of God ? Is it suit- able to your case ? — Or know you not, that you are by nature under the guilt and dominion of sin ? Of sin, that dreadful sovereign ; of sin, that worst of ty- rants. Sin reigr^s^ says the apostle ; and the end of its reign, where the sovereignty of grace does not in- terpose, is eternal death. Can you sleep away your tixne^ and dream of being finally happy, while under -he power of so malignant a sovereign ? Shall the *oys and trifles of a transitory woild amuse, when B-2. 14 OF CRACr,, AS IT RMCNS your soul, your immortal all, is at stake ? If so, how lamentable your condition ! how dreadful your state I Awake ! — arise ! — Bow the knee to divine grace, O stubborn rebel ! while she holds out the golden sceptre of pardon and of peace. Acknow- ledge her supremacy, submit to her government, be- fore justice ascend the throne and vengeance lanch her bolts. For then an eternal bar will lie against evei7 application for mercy, though arising from the most pressing want. Or, if awake in your conscience, do you think it possible to effect your own deliverance ? Alas ! you are entirely without strength to perform any such thing; and grace was never intended as an auxiliary to help the weak, but well-disposed, to save them- selves. The mercy of God and the gospel of Christ, were never designed to assist and reward the right- eous ; but to relieve the miserable and save the des- perate — to deliver those who have no other assistance, nor any other hope. — Were you acquainted with your abject vassallage, were you convinced by the Spirit of truth, that there is no possible way of es- cape, but by reigning grace ; then would you cry for help, and then the relief that grace affords would be all your salvation and all your desire. If, on the other hand, you are burdened with sin and harassed by clamorous fears of being cast into hc]\ ; if, sensible of your native depravity, the multi- plied iniquities of your life, the many shameful de- fects attending your best services, and your present absolute unworthiness, you are ready to sink in de- spondency ; O remember ! that grace has erected her throne. This forbids despair. For her wonderful throne is erected, not on the ruins of justice, not on the dishonour of the law ; but, on the blood of THE Lamb. The inconeeivably perfect obedience* IN OUR SALVATION IN GENEKAL. 15 and the innnitely meritorious death of the Son of God, form its mighty basis. Here grace is highly- exalted : here grace appears in state, dispensing her favours and showing her glory. To such a benevo- lent and condescending sovereign, the basest ma>: have free access — By such a powerful sovereign the most various, multiplied, and pressing wants, may be relieved with the utmost ease and the greatest alacri- ty. Remember, disconsolate soul, that thef name, the nature, the office of GRACE ENTHRONED, loudly attest. That the greatest unworthiness and the most profligate crimes, are no bar to the sinner in coming to Christ for salvation ; in looking to sovereign fa- vour for all that he wants. Nay they demonstrate, that the unworthy and sinful are the only persons with whom grace is at all concerned. This is amaz- ing I this is delightful ! Ho! all ye children of want and sons of wretch- edness ! hither ye may come with the utmost free- dt)m. Be it known to you ; be it never forgotten by you; that Jehovah- considered your indigent case, and designed your complete relief, when he erected this wonderful throne. Your names are not omitted in the heavenly grant; nay, ye are the only persons that are blessed with aright of access to this mercy-seat. — Did sinners more generally know their state, and the glorious nature of grace as exalted in ?najesty ; how would the throne of this mighty 5^.overeign be crowded I — crowded, not by persons ailorned with fine accomplishments — but, with the fioor^ the -maimed, the halt, and the blind. With longing hearts, and uplifted hands, big with expecta- tion and sure of success, they would throng her courts. Thither they would flee as a cloud for numoer, and as doves for speed : for there is provision made to supply all their v,'ants. As persons of all ranks and 1%- (3F CKAes of Reigning' Grace • Having endeavoured to show, how grace reigns in our salvation in genotal ; I shall now proLeed, in the following chapters, to make it appear that grace reigns more particularly, in our election — calling — =^ Isa. If. 1, 2, 2. Matt, xl 28 Joho vi. 37. ao'.l vii. 37 Rey. xxii. 17. IN OUR ELECIIOX. IT . j.rdon — -juatijication^^-adofiiion sancf7jicacicn,&T\d Jiersc-verance in the fuith to eternal life. These are so many essential branches of our salvation; andin the vouchsafes ent of these capital blessings, grace reigns ; manifesting an authority r.nd exerting a pow- er truly divine and infinitely glorious. CHAP. III. Cf Grace^ cc it rcigr.s in cur LUcticn. -/YmONG the various blessings -which ftow from sovereign goodness, and are dispensed by reigning grace, that of election deservedly claims our first regard. It was in the decree of election that the grace cf cur infinite Sovereign did first appear, in choosing Christ as the head, and in him, as his mem= bers, all that should ever be saved. Election, there- fore, is the first link in the golden chain of our salva- tion ; and the corner-stone in the amazing fubric of human happiness. As Jehovah is the former cf universal nature, the supporter and governour of all worlds ; and as it is not consistent with the pcrftclion of an infinite Agent, to act without the highest and noblest design ; 50 the adored Creator, before he imparted existence or time comm.enced, proposed and appointed an end worthy of himself, in all he determined to do. This M as his own glory. This was his grand design in ali ihe various ranks of existence to which his almighty .f^at gave birth. Not a single creature in the vast scale of dependent being, but is connected with this as its ultimate end. The loftiest seraph that surrounds the th.roncj and the meanest insect that crawls in the dust, 18 OP GRACE, AS IT REICH'S have the same original Parent, and are designed, i;i different ways, to answer the same exalted end. To deny this, or to suppose that the most perfect Agent did not act for the most worthy purpose, is highly de- rogatory to the dignity of the first Cause. Nobly conspicuous, among the various orders of animate and inanimate existence in this lower crea- tion, was man, when first formed and recent from the liands of his Maker. Man, therefore, as bearing the iively impress of his great Creator's image; pos- sessing such elevated faculties and large capacities for operation and enjoyment ; was designed, in a pe- culiar manner, to answer this highest of all puiposes. Nor was the entrance of sin subversive of the grand design, but made subservient to it in various ways.— It was impossible such an event should brmg confu- sion into that stupendous plan of. divine operation which consummate wisdom had formed. For, known to the omnicient God^ are all hie ivorks, and all events, ./rom the beginning' of the nvorld. All that is comprehended in what men call contingents^ is abso- lute certainty with Him who is perfect in knowledge. The entrance of sin, therefore, among moral agents, whether angels or men, could not possibly frustrate Jehovah's purpose, or render his original designs abortive. The council of the Lord shall staiid^ and he ivill do all his fileasurc. — Though the entrance of moral evil among mankind was an av/ful event; though Ada.m,,and every, individual of his numerous offspring were contaminated, injured, and ruined by it ; yet it appears, from divine revelation, that He "Mho declares the end from the beginnings not only foresaw it, but from eternity determined to display. his perfections and promote Ms glory by it. His de- termination was, to glorify himself in the complete salvation and endless felicity of some of the nposttitc -IN OUil ELECTION. !§ race, and, in the righteous condemnation of others - so that a revenue of glory shall arise to the great Su- preme from all mankind. This glory shall arise, as well from that haughty Egyptian monarch, who re- nounced God's dominion and said ; Who is Jehovah that I should obey him ? as from the king of Israel, whose exalted character is, A man after God't on-n heart — As well from a traitorous Jut4as, who sold his Master's blood ; as from a faithful Paul, who counted not his very life dear, so that he might finish his course with joy, and promote the Saviour's honour. These shall be the monuments of sovereign grace ; those of righteous vengeance, and both for the glo- ry of God to all eterMity. — Nor is any thing more agreeable to right reason, or the sacred scripture, than to conclude ; That as Jeh(jvaii is the first Cause, so he should be the last End ; and that he should be at the most perfect liberty to dispose of his offending creatures, in what way he pleases, for his own glory. To dispute thi^, is to deny his divine supremacy, and, with Tharaoh, to renounce his eter- nal dominion. Such being the final cause cf the creation in gene- ral, and of mankind in particular, that sovereign Be- ing who has an absolute ri^httodo what he will with his own, havings determined to create man and to leave him to the freedom of his own will, foreseeing he would certainly fall ; of his free dis:tinguishtng love^ choice a certain number out of the apostate race of Adam^ and ordained them to hall leave that to the friends of truth, who have more leisure and greater abilities. This, indeed, has been already often perforn.ed with great advantage to the church of Gcd. I shall, therefore, content my- self, with taking a short view of the principal branches of this article of the christian f-ith ; with proposing a few arguments which appear to me plain and perti- nent in vindication of it ; and wixh pointing out its proper improvement. That those who in the volume of inspiration are called the cliLt^ are a people distinguished from oth- ers, and that all mankmd are not included under this denomination ; are so apparent as hardly to need any proof. These thi?tgs are so obvious, from the allowed signification of the term, aiid the tenour of divine revelation, as to leave no room for dispute. ' — From the signijication of the term. Because, where all, whether persons or things, are equally accepted, there is no preference given; there is no C 22 OF GKACEj AS IT iiei';ns choice made ; there are none left. For to deci and 10 choose, are the same thing. Where any are cho- sen, others must be refused. — From the tenour of di- cine revelation. As it is written ; I sfieak not of you all ; I know ivliom I have chosen — I have chosen you out of the world — The election hath obtained it, and :hs rest were blinded. That those who are %o denominated are not collec- tive bodies, appears with superior evidence from what is asserted concerning them, in the same infal- lible rule of our faith and practice. They are de- scribed,' as liaving their names written in heaven, and zn the book of life. They are said to be ordained to eter7ial life, and chosen to salvation. And in the boldest manner imaginable, it is asked by one, who was thoroughly acquainted with their state and pri- vileges ; Who shall lay any thing- to the charge of God's elect ? — Now a small degree of discernment will enable us to conclude, that these things cannot with truth be affirmed concerning nations, churches, or communities of any sort, considered as such. But, on the contrary, they strongly imply, that the elect, as distinguished from others, are particular persons, whose names are in a particular manner known to God ; tliat election relates to spiritual ]>lcssings and eternal enjoyments ; and that the ob- jects of it are dear to God, and for ever precious in his sight. That the objects of election are particular pensons inay further appear from hence. From the be'^in- ning Jehovah designed to manifest his love in the sal- vation of sinners. The damnation inflicted on many puts it beyond a doubt, that this design extended on- ly to some ; for all are not saved, and the divine purpose cannot be rendered void. That salvation ivas to be wrought by his own Son, as inwsted witli IN' Otrn ELECTION. 23 :-• r.hamcler, r.ncl as pcribrniint]^ the \voik of a ISIe- ciuior and Surety. As a Mediator and Substitute, he was to obey, and bleed, and die; die, under a ciiarge of the ])jackcst guiit, and feeling the weight ot' the hcavie^it curse*. It was necessary, thertfort , to be determined, how many, and who in particular, should be iiitcrested in this wonderful work, and sav- ed by it. Their persons, as well as their situation and wants, must be known to him and distinguished from others. Tor it is absurd to suppose, that he should engage as a substitute, to perform obedience and pour his blood ; to lay down his life as a ransom to satisfy justice, and all this for persons unknown. When any one engages, in a legal way to become . responsible for another in matters of debt or offence ; he is always supposed to have some kno-vvledge of the person for whom he engages, so as to distinguish him from all others, who may be in similar circum- stances and stand in the same need ; and the name of the person, wb.ose cause he undertakes, must also be mentioned in the engagement to render it valid. Nor does it appear that the design of God in the salvation of sinners, by the incarnation and death of Ills own Son, could have been certainly answered on any other hypothesis. Supposing, for instance, that it had been the divii.e purpose to save, by the media- tion of Jeslis, all who should ever believe; without asGertaiiiing the persons who should thus embrace the Redeemer, it would have remained dubious whether any would be finally saved ; because uncertain whe- ther any would ever believe. But if it were certain iliat some would believe, this certainty must arise from the purpose of God; for, on any other founda- tion, nothing future can be absolutely certain. If it " * 2 Cor. r. 21. Gal. Ui. 13. 5-i OF CiiAOE, AS IT liLIGNS was determined ihat some ihould believe, ilic divine appointment must be considered as extending; to every individiuil vhose faith and salvation are sup- posed to be certain. For faith is a gift of grace, and could not be foreseen in any but those on uiiom the great Dispenser of every favour had determined to bestov/ it. Hence we may sufely infer, that as the death of Christ was absolutely certain, in virtue of u divine pu''pose, and the everlasting compact be- tween the Eternal Three ; so all the individuals that should ever be saved by the undertdkmg of Jesus, were chosen of God ; were distinguished ft om others, and consigned to the great Shepherd as his peculiar charge. It is equally clear that the elect were chosen of God before time began ; for their election is one of the first effects of divine love. This love was from everlasting. The love of God to their i>ersons, and their election to complete felicity, must, therefore, be eternal. If, indeed, there had ever been a point in duration, in which the blessed God had no thoughts of a Mediator, nor any designs of rnariifesting his love to miserable and guilty creatur©B ; then it might bo supposed that there was an instant in which the favoured few, who are culled ^his electa were not the objects of Jiis choice. But if it was Jehovah's eter- nal purpose to manifest the riches of his grace by u Mediator, if the Deity, subsisting in three distinct persons, and acting under the personal characters of the Father, the Son, and the Holy Spirit, did, before all wcrlds, resolve on the measures to be pur- sued; and if a Mediator was appointed, as the grand medium of divine operation in the wonderful work ; then we may safely conclude, that the persons to be interested in this mediation and benefited by it, were iixed upon and chosen. For both rer.son and IN Orrv ELECTION ^ ^ revelation concur to forbid our supposing, that the Son of the Blessed should engage as Mediator and act as a Substitute, for he did not know whom ; or, that the counsels of heaven should terminate in mere perad ventures. It would be equally incongruous for us to imagine, that a resolution in the Eternal Mind concerning the work of redemption, which is evident- ly the chief of all the ways of God, should have any other date than eternity. Expressly in our favour and in proof of the point are the declarations of the Holy Ghost. Thus we read ; Ood /lath^Jrom the beginning, chosen you to sal- vation — He hath chosen us in him, before the founda' tion of the world. They were chosen in Christ, as their head and representative. Christ and the elect constitute one mystical body. He the head, and they the members ; the fulness of Him that fillet h all in all. Before the foundation of the nvorld. This emphatical phrase is evidently expressive of eternity. Before the world was formed, op any creature existed, time did not commence. The commencement of time, and that of created existence, are exactly of the same date. Prior, therefore, to the formation of the uni- verse, duration was absolute eternity. The same in- fallible writer in the same Epistle, speaking of the amazing scheme of man's redemption formed in the mind of God, calls it the eternal purpose, which he fiurfiosed in Christ Jesus our Lord ; which, as we have before proved, necessarily infers the choice of the objects of that redemption. This truth may be further evinced by considering, that as the inheritance of giory was prepared for its future possessors, before the foundation of the world; so grace, and all spiritual blessings that were necessary to fit them for the enjoyment of it, were ^Ivc^i them in Christ Jesus ; were lodged in hishands, C % 20 Of GKACE, AS U RlilGNi as their federal head, as the appointed Mediatoi*, and for their use, before the nvorld began.* Nor can wc conceive of any new determinations arising in the Eternal Mind, or any purposes formed by our Mak- er, that were not from everlasting ; without sup- posing him defective in knowledge ; or mutable in his perfections. Suppositions these, which very ill become the character of Him whose name is JEHO- VAH. But is there any reason assignable, why the elect were chosen to life and glory, while others were left in their sins to perish under the stroke of divine jus- tice ? None, in the creature. For all mankind, con- sidered in themselves, were viewed as in the same situation, and on a perfect level. Notwithstanding, the great Author of all things and Lord of the world condescends to assign the reason when he says ; / ".vUl have mercy on ivhom I luili have mercy. In this the adored Redeemer perfectly acquiesced, as ap- pears from those remarkable words; Even so. Father y for so it seemed good in thy sight. In this also the penetrating judgment of that wonderful man, who was caught up to the third heaven, rested completely satisfied :t and in the same reason of the divine pro- cedure we ought all to rest, without a murmuring w«rd, or an opposing thought. Nor can we rebel against the sovereign determinations of the Most High, without incurring flagrant gniit; or persist in so doing, and escape with impimity. But supposing there was no original difference be- tween the objects of distinguishing grace, and those who finally perish ; yet, did not the Omniscient /ore- see them as possessed of faith, fruitful in holy obe- fiience, and persevering to the end ? and were not * 2 Tim. i, 9. Eph. i. 3, 4. + Rom. xi. 15, 16. IN OVU ELECTION. 27 ilicae considered by a righteous God, as the cause why he chose them rather than others who were viewed as destitute of such recommendations ? By- no means, for grace reigns in the choice of all the elect :. and grace as a sovereign, rejects with dis- dain every such proud pretence to a claim, upon her. She never affords her smiles to any because they ar& worthy. She ennobles none because they are better than others. So to do would be quite inconsistent with her amiable character ; would be utterly sub- versive of her grand design. Whenever she be- stows her kind regards, it is with the condescension of an absolute sovereign. Wherever she interposes her helping hand, it is on the behalf of those who have no other assistance, nor any other plea. But as a further proof of my negative, I would offer the following arguments. Faith in Christ and holy obedience are represent- ed by the unerring Spirit, as the fruits and effects of election : tiiey cannot, therefore, be considered as the cause, without absurdity in reason, and a con- tradiction to divine revelation. For it is written ; .4s many as "j}ere ordabicd to eternal lifc^ believed-— He hath chosen us — that ive might be holy. They believed because they were ordained to eternal life ; not ordained to eternal life, because it was foreseen they would believe. They were chosen, not because they were, or ever w^ould be holy ; but that they might be so.* Those, and those only partake of. faith, who are called by divine grace : but such only, are called to faith and holiness, who were predesti- nated to be conformed to the. image of Christ. For -•jhom he did firedesimate^ them he also called.^ .\gain ; The chosen of God are the sheep of Christ, ^ Acts xiii. 48, Eph. i. 4, fRom, viii. 30,, 28 OF GRACE, AS IT REZONS None but those who arc so denominated believe oti liim, according to his own declaration ; Ye believe notj because ye are not of my shee/i.* By which we are taught, that believing in him does not make us his sheep, or give us a right to the character ; but it is an evidence that wc were so considered, in the sight of God, and given into the hands of the great Shepherd to be saved by him. Once more : God /tath called us tuith an holy callings not according to, not in consideration of our works, whether past or future; 6ut according to his own fiur/iose and grace, •which he purposed in Christ Jesus before the nvorld oegan.f If, then, we are not called according to our works or worthiness, but according to the ever- lasting purpose and free distinguishing grace of Him, who ivorketh all things after the council of his own will ; much less is it to be supposed, that we were chosen according to them, or in foresight of them. To illustrate the truth and confinn the argument it may be further observed ; That faith and holiness, in the method of grace, occupy a middle station. — They are neither the foundation nor the top stone, in the spiritual building. Though inseparably con- nected with election, they are neither its cause, nor its consummation. I'hat is sovereign grace ; thia infinite glory. — Faith and holiness are, as one ob- serves, what stalks and branches are to a root ; by which the vegetable juices asctnd, to produce and ripen the principal fruit. By grace ye are saved rHROUGH faith Chosen to salvation, through nanctification of the S/iirit and belief of the truth. Consequently they are no more the cause of election ban the means necessary to attain any valuable end. ' John X. 2G f 2 Tim. i. 9. an OcK ELECTION. 2'D- ' iG tlie cause of appointing that end ; than \vhich liothing can be suppoiied more absurd. — Besides, if ;ncn were foreseen as possessed of faith and holiness, piior to their election, and independent on it : it is hard to conceive what occasionlhere was for their being elected. There could be no necessity for it to secure their final happiness. For the Judge of all the earth must do right : and eternal misery was never designed to be the portion of any who believe and are holy ; for peace and salvation are inseparably joined to such a state, and to such characters. — To have ordained those to happiness and glory that were foreseen to be thus qualified, would therefore, have been altogether unnecessary. Further: Election depends on tl.e mere good pleasure of God, without any motive in;, us to infiu- ince the divine will. No other cause is assigned by Paul, when staling and defending the doctrine ; no other reason is given by his divine Master. The former asserts, that the King immortal fircdefftinaicd us — according to the good ftlcasare of his rAU. That it f.j. not of him that ivilleth^ nor of him that runnethy but of God tha^ shotvcth mercy. Therefore hath he mercy on ivhom he xjiil. And the latter with joy de- clares ; I thank tfice^ O Father^ Lord of heaven and earthy because tho^f' ha&t hid these things from the ivlse and /irudc?it, Q^^d hath revealed them unto tabes. Even so^ Father, for so it seemed good in thy sight. That revelation which is here designed, is no other thafi the ex<:cutiQn of the divine purpose in election. And the only reason assigned by Him who is the Wisdom of God, and perfectly- acquainted with the counsels of heaven, why the mysteries of the gospel are revealed to some, while others of superior abili- ties and greater reputation among their fellow crea- tures, are left in absolute i^>^norance, and s.uil'cred to 30 OP GRACE, AS IT RErCXS oppose them to tlieir as^^ravated ruin ; is, tlie sove- reign pleasure of Him who giveth no accouvt cf a/nj of his matters. Much to our purpose are the words of Pc'.ul, when professedly defending the doctrine of divine election. The children being not yet dorn, and, consequently^ 7icifhcr having done any good or erz/y to (.',>tain tl.c approbation, or to provoke the resentment of tlieir Creator; that the /!ur/:ose of God according to tlcc- tion wight utand ; not of ivorka^ or worthiness in the objects of it, but cf the grace ef hi77i that calleth : it ivas said concerning Jacob and Esau, as an instaTiCC of the divine procedure toward* mankind in general, and as an evidence of the truth cf the doctrine : ths elder shall serve the younger. And again ; There is a remnant according to the election of grace. This assertion the sacred disputant proceeds to confirm, by the following nervous argument — an argument taken from the nature of grace, as, contradistinguish- ed to all works and worthiness of every kind. Jnd if by grace f then it is 7io more of works ; othcrnvise grace is no more grace. But if it be of '•.vorks then it ts no more grace; othcrnvise "work is no more work. In this passage the truth under consideration is asserted in the plainest manner, and confirmed by the strongest reasoning. So that if any submission of judgment and conscience be due to the positive dictates of the infallible Spirit; if iuiy regard ought to be paid to a demonstrative argument urged by the Lord's ambassador ; here they are due, and here they ought to be paid. For Paul teaches and proves that our election to eternal glory^ must be either en- tirely of grace, or entirely of works ; grace and works being directly opposite. They cannot there- fore, unite in producing the same cflect, or in pro- moting th« same end. Whoever, then, acknow- iN om r.LECiioy. 31 Ic(l£i:cs any si;ch ihin^ as an election of sinners to fu- ture, happiness, must necessarily maintain ; either, that the sole reason why they were chosen rather than others, was their own su/ierior worthincssy without grace being concerned at all in the choice ; and so their election is an act of remunerative jus- tice ; or that they were equally untvorthy of the di- vine regards as any of those that perish ; and so their election is an act of sovereign grace. One of these he must hold, in opposition to the other. For if there be any other alternative, the apostle's argu- ment is inconclusive. There is no reconciling expe- dient that can be devised by the wit of man. \Vc may attempt a coalition between works and grace, but it will be found impracticable ; while, in so do- ing, our pride and folly will be great, and our dis- appointment certain. P'or such an attempt would not only bring the greatest confusion into all our ideas about works and grace ; but, as far as possible, destroy the very things themselves. — Such persons as maintain the contrary hypothesis, may, to save appearances, say that election is of grace ; but if it be on a foresight of faith and obedience, there is in reality nothing of grace in it ; for grace is free fa- ■vour. On this supposition, election is no other than an afijiointmciit of a rexvard to its objects ; on a fore- sight of the requisite conditions being prescribed, and performed by them. But, as such, it is an act of remunerative justice ; or at least, of fidelity and truth ; and cannot, without open violence to the com- mon signification of the terms, be denominated an act of mere favour, or of pure benevolence. That it is the design of Paul, when handling the subject in his Episile to the Romans, to exclude all consideration of human worthiness, and to resolve the election of those who are saved entirely into the kj4 of grace, as it reigns grace of God, as infinitely free and divinely sove- reign, appears from those objections to which he re- plies. For the objections made, and the answers returned, are of such a nature as -would appear quite impertinent, and without the least shadow of reason to support them ; on supposition that God, when he chose his people, had any regard to their superior wortliiness, in comparison with those who perish.—. The objections suppose, that the divine conduct in this affair is inequitable. But such a supposition could not have been made, such a charge could ne- ver have been laid against it, by any man of sense, or of the least reflection ; if the Almighty in the decree of election, had proceeded to distinguish between one man and another, according to their personal qualities and moral worth. The infallible writer having treated about God's distinguishing love to Jacob, and his rejection ot Esau, starts an objection against the tcnour of his ar- l^uing and the truth he maintained ; an objection, he knew, that was both plausible and common. — JF/iat shall lye say^ then ; what will be inferred as the necessary consequence of ouf foregoing asser- tion ? Will any one dare to conclude, that there is unrighteousness ivith God^ because he dispenses, or withholds his favours, according to his own sove- reign pleasure ? Far be it ! Such a consequence will be held in the utmost abhorrence, by all who revere their Maker.— Tlie apostle having rejected the shocking inference, in the strongest manner, pro- ceeds to confirm his assertions and to prove his doctrine. This he does by appealing to the ancient scriptures. For^ He whose name is Jehovah, £«///i to Afoses : I will have mercy on whom I will have mercyy an4 ivill have co?n/ias8ton on lOhom I ivill have tomfiasrAon. From which memorable and an- I.N' OVB. ELECTION'. 33 f icul oracle, he infers the following conclusion ; So then^it is not of him that wiilethy nor of htm that run- nethy but of God that shoiveth mercy. Hence it appears with striking evidence, that it was Paul's design to prove, not only that some of the fallen race were chosen, in contradistinction to others ; but also, that those objects of the divine choice were appointed to glory, not in consideration of any thing which caused them to differ from others ; but pure- ly, solely, entirely, because it was the good pleasure of God to make them partakers of that mercy on which they hav, without dcK:jZ?i(^ the God that in above. He, there- fore, bolcily rcpcis the confidence of the proud ob- jector by a stronc;^ exclamation, and a mortifying; 'lery. -'^av, but^ O mcui ! 'U)ho art tiiou that re- ; ■fi'-':t ag-ainst God P Shall a worm of the earth, an insect, an atom, arraign his conduct who is Lord of the universe, and pronounce it unriglueous ? Shall impotence and dust fly in the fucc of Omnipotence ? Shall corruption and guilt prcj^cribc rules of equity, by which the Most Holy shall regulate his beha- viour toward the rebellious subjects of his boundless empire ? Far be it ! TP'oc to hi^n that striveth ivith his Maker I Let the Jiotsherd strive with the fiot' .f herds of the earth; but let not the despicable frap;- mcnt presum.e to make war upon heaven ; lest di- vine wrath, like a devouring lire, break out and con- urn e it. The zealous and c?auious risputant, having se- verely rebuked the opposer's folly an^d arrogance, proceeds to confirm his assertion, and to illustrate the momentous truth by a familiar instance, and by appealing to the common sense of mankind. Sha/l the thin!^ formed saij to him that formed it ; Why hast thou made me thus ? For example : Hath not Jic potter poivrr over the claij^ of the same lump, to make orie vessel to honour^ and another to dishonour ? none can deny ir. Is this power allowed, by tho common consent of mankind, to belong to the mean- est artificer ; and shall it be denied to niM v.ho is the Former of all things ? Such a denial would be a monstrous compound of absurdity and blas- phemy. The apostle now proceeds to apply his illustration. What if Gody wiliing to sho-v his rjratfi and to make Ida /lozdev kno^ii^n, having endured ivith 'j^ OF CIIACE, AS li- llLtGNS :nuc/i corig'-siijfcrinif the vesse/a q/ ivra^/i JiUcd ^Ir destruction, by their own rebellion aguinst him, should, in the end, pour out his vengeance upon them ; who shall dare to pronounce his conduct un- : ighteous ? Andy what if the same sovereign Being, .■iat he might make known the riches of hia glory on :he vcQscli cf mercy, tvhich he had afore fire Jiared ujtto glory, determined to manifest infinite love in their complete deliverance from dcBerved destruc- tion, who has a right to complain ? Shall the eye of any be evil, because their offended Maker is good ? Has he not an eternal right to do what he will with his own ? Or, is he a debtor to any of his creatures ? if so, they shall be fully recompensed. Shall every petty sovereign, in the kingdoms of this world, be allowed to choose his own favourites ; and, in cer- tain cases, to niailifest his clemency to some delin- quents, while he leaves others to suffer the desert of their crimes, without being subject to the control of his mean'^st subjects in the performance of those sovereign acts ? and shall he who rules over all, be denied the exercise of his supreme, royal preroga- tive ? Absurd, in supposition I impossible, in fact \—-> But though God bestows his favour on whom he pleases, yet, as he is an infinitely wise agent, he must always have the highest reason for what he does. Divine sovereignty, therefore, must not be consider- ed as a blind partiality, or a dictate of mere rjill "without wisdom ; but as the exercise of an all com- prehensive understanding, and of a will that is in- flexibly right, ordering all the affairs of Jehovah's, vast empire for the manifebtation of his own glori- ous attributes. To conceive of a sovereign decide, as detached from wisdom and rectitudte, is to picture to ourselves the conduct of a Turkish despot ; not the appointrr\ent of Him that governs the wcrlJ. is OtR ELECXfOi*, O'l The love of God to his offending creatures must be considered, in the \vhole of its exercise, as under the direction of his divine understanding: and as his boundless inteiligcncc comprehends all possibil- ities, his love must be consummately wise in all its operations. The supreme perfection of Jehovah's nature forbids our supposing, that he can decree without wisdom, any more than govern without rectitude, or punish without justice. Hence the apostle, when discoursing on that profound subject, eternal predestination, concludes thus ; 0, the depths! — of what ? An arbitrary will, or an absolute so- vereignty, detached from wisdom ? far from it. But of (he riches, both of the wisdom and knowledge of God I — To resolve those eternal decrees, which consututc the great plan of Providence, into the divine will, detached from divine wisdom ; is nei- ther the doctrine of Scripture, nor agreeable to bound reason — is to represent the supi^eme Lord under the notion of an Eastern tyrant, rather than to give an idea of GOD, only wiSii. If, then, we consider the Almighty as choosing any of the fallen race to life and happiness, we be- ]iold him exercising the mercy of a compassioiiafc Father, to his miserable offspring. But if we con- sider him as choosing this person rather than that, v»hen both were equally wretched ; we view him as vested with the character of a sovereign Lord, and as the ,sole proprietor of his own favours. If, there- fore, the question be asked ; Why any were chosen to salvation, when ail deserved to perish ? The an- ' OCR ELECTION. 47 ;-^ss v.orm, that is beholden to ijrace for his all, enter- tain aspiring- thoughts, or assert his own importance ? as well might Lucifer himself challenge a seat in pa- i-adise. O, my trod ! let me but view thy electin^^ love in all its freeness, and thy distinguishing f^ivour in all its sovereignty, and I shall be truly h'lnible. Then shf.ll my soul lie low in the dust, and reigning- grace shall have the glory of all my salvation. What- ever blessings I now possess, whatever enjoyments I hereafter expect, I freely ackno\v!ed(jc the unrivalled honour belongs to Thee.'* Nor is the doctrine maintained less adapted to iu- flame the heart with sacred /&-je. Love i^ of God : Ac, therefore^ 'tvho dwellt^ in love^ dwells in God, and God in him, '* Didst Thou, who needst not the ser^ vices of angels; who art infinitely perfect and infi- nitely happy in thy own eternal self ; will the elect and regenerate soul say — didst thou entertain thoughts of love toward me, before the foundations of the world were laid ? Did thy purposes of communi- cating bliss terminate on a worm so mean, on a wretch so vile ? Hoio firccious are thy thoughts unto me, O God ! ho-v great is the sinn of them I — Didst thou re- cord my worthless name in the book of life, and con- stitute me a member of that mystical body of whicli Christ IS the head ? Wer-e my person and all my im- mortal interests consigned over, by an irreversible grant, into the hands of thy only Son, as the appoint- ed Mediator in order to secure my eternal happi- oss beyond the possibility of a failure ? Didst thou, ^ly God, in the nrigyjal plan of salvation, provide for the honour of thy justice, as well as the glory of thy grace, by appointing a Surety to perform the' ibcdience to which I am bound, as- a creature ; and M suffer the punishment that I deserve, as a crimi- nal? And, in order to cifcjt the nmazing desigrt, 43 OF GBAGE, AS IT REIGXS didst Thou determine, before I had a being, or time commenced, to deliver up the Son of thy love, clotli- cd in humanity, to the stroke of incensed justice, and to the execrable death of the cross ? and all this to rescue and save, to ennoble and dignify — what ? be astonished, O ye heavens, at this I — a rebellious worm^ u dcsfiicable insect P elated with pride, and replete with enmity against Thee, thou greatest and best cC beings : Stupendous goodness 1 Marvellous gruce ! Q, my God ! was I the object of thy eternal choice, when viewed by omniscience as fallen under guilt, and sunk in ruin ; loathsome as the dunghill, and ab- l^orrent as hell ? and shall not my best affections and warmest love be devoted to Tbee ? Didst Thou number me among the objects of grace, when thou mightest with honour to thy crown and dignity, as a righteous Governor, have consigned me over to end- less perdition ; and shall not my heart flame with love to thy adorable name I Didst Thou love and choose me, when deformed and filthy, possessed of disposi- tions partly brutal, and partly diabolical ? Art thou infinitely amiable in all thy perfections, and complete- ly righteous in all thy ways, and shall not my very soui love and adore Thee ? Hast Thou, of thy mere grace, distinguished me as an object of thy corapla- cential regards; and shalt not Thou be the object of my warmest passions and most intense desires ? Yes, blessed Lord I Come, possess my heart and sway my affections ! Thine they are, and thine, through grace they shall ever be. Depart from mc, ye rivals of my God! Ye idols of unregeneratc hearts, pleasure, wealth, pomp, and power, get you hence ! Address me no more with your soft solicitations ; entice me no more with your gilded baits. Jehovah has condescended to take me for his own : I choose him for my portion, I love him as my all" A devout consideration of this momentous truth is also a noble incentive to gratitude. Gratitude is a delightful disposition, and an amiable temper.— It burns in heavenly bosoms, tunes the harps of ce- lestial choirs, and gives the sweetest accent to all their songs. Love to the infinitely amiable God, and gratitude to him for his boundless beneficence; these enter into the essence of all religion ; these are the very life and soul of all intellectual happi- ness. In proportion, therefore, as these are promo- ted, the holiness and comfort of mankind are ad- vanced. That an interest in the election of grace, and a sense of it warm on the heart, are a powerful incentive to the most generous gratitude, we may boldly assert, as we have an authority which none can dispute. Paul, we find, when contemplating the riches of grace in eternal election, breaks out in the folioAving language. Blessed be the God and Father of our Lord Jesus Christy ivho hath blessed us ivith all sfiiritual blessings in heavenly filaces in Christ ; ACCORDING AS He HAfH CHOSEN US IN HlM, BEFORE fHE FOUNDATION OF THE ivoRLD. Again : IVe are bound to give thanks alv: ay to God for you, breth- ren, beloved of the Lord ; because God ha^h frohi rHE BEGINNING CHOSEN rou TO SALVATION. Such are those grateful acknowledgments the apostle makes, on the behalf of himself and his brethren, to the Author of all good, in reference to their election, and similar will be the sentiments cf gratitude in every regenerate heart, in proportion as this impor- tant truth is known and experienced. Let us once more listen to the devout addresses and humble acknowledgments of the believer, when bending the suppliant knee before his Father. " O Thou, that art infinitely exalted above all blessing E r 50 OF GRACE, AS IT REIGNS and praise 1 what shall I render to Thee for all thy benefits? Hast thou my Father, and thou my God, chosen me to holiness, chosen me to eternal life, and that rf thy mere grace ; and shall not thy glory be the end of all ray actions, while I possess either breath or being ? Didst thou enter into an everlast- ing covenant with the Son of thy love, to save me from final ruin and bring me to immortal bliss ; and shall not I freely engage with hand and heart to be thine for ever ? Thine I am, by right of creation ; thine I am, by electing love ; and thine I would eter- nally be, in the performance cf every duty, and in the exercise of all my powers. Were the treasures of infinite wisdom displayed in contriving the way, and in appointing the necessary means for my complete felicity ; were the stores of unbounded mercy and the riches of sovereign grace, laid open in the eter- nal counsels of peace on my behalf; and shall not my life, my soul, my everlastiwg all, that are saved at such an expense, be devpted to Thee ? Bind me, O blessed God! for ever bind me to thyself, with the delightful cords of love ; that I may never desert thy service, that I may never dishonour thy name. Dis- honour Thee ? painful thought ! May I ever choose to die a thousand deaths rather than act a part so dis- ingenuous. Hast thou chosen me out of the world ; didst thou pity and spare my guilty soul, while num- bers were left in their perishing state ; and, do not reason and conscience, do not all the sentiments of honour and gratitude of which the human heart is susceptible, conspire with divine revelation to show, that 1 am laid under infinite obligations to admire thy goodness, and continually to speak thy praise ? Such an everlasting and immense distinction as Thou hast made in election, between creatures equally deserving IN OlfR ELECT1^^^ 51 cf punishmtnt, challenges, from the objects of dis- criminating love, all possible thankfulness. Lord here I am thy devoted servant ! To love and adore thy perfections, to know and perform thy will, be all my delight and ail my employ. I bow before Thee, and acknowledge myself entirely thine. 1 give my- self entirely to thy disposal, as my only and sove- reign Lord. As unformed clay in the hand of the potter, to be moulded and fashioned according to thy own will, I commit myself and all my concerns to Thee." — Such is the salutary tendency of this doc- trine, and such the language of all that are truly acquainted with it, in proportion as faith is in ex- ercise. But however comfortable this truth may be, to such as are persuaded of their interest in the love of God ; is it not adapted to discourage the inquiring soul, and to overwhelm the awakened sinner with desponding fears ? Does it not administer abundant occasion for the anxious mind thus to reflect ? " I know not whether Christ and his salvation be free for me. If I be not of the number of God's elect, I have evidently no interest in him, nor in any thing that he has done. Consequently, how much soever I may desire to believe and be saved by him, I never shall, if not ordained to eternal life.*' This objection, however plausible it may seem, op however much the conscience of an awakened sinner may be harassed by it, is weak and impertinent. It supposes that a person must know the divine appoint- ment concerning him ; that he must, as it were, pe- ruse the eternal roll of God's decrees, and read his name in the book of life, before he can upon solid grounds apply to Christ for salvation. But this is a jrand mistake. 52 or GRACE, AS IT REIGICS Let me illustrate the point. When food is pre- sented to a person pinched with hunger, would it be wise, would it be rational for him to hesitate about the propriety of using it, because he does not know whether his Maker has appointed that he shall be nourished by ill though at the same time he well re- members, that man does not live by bread alone, but by every word luhich p.roceedeth out of the mouth of God : and therefore supposing he eat it, without the concurrence of Providence it v/ill be of rio service io him. Would he not rather say ; " Meat was made for the use of man : I feel my need: I will en- deavour to use it, therefore, as the appointed mean of satifying my craving appetite, and of supporting my animal frame V* — Now Christ is the bread of life, and the food of our souls. This heavenly food was provided by grace, is exhibited in the gospel, and iVeely presented to all that hunger, without any ex- ception. What, then,, has the awakened sinner to do, but, as the Lord shall enable him, to take, and eat, and live forever ? It is very evident, that he has no business to inquire about any further right to par- take ; since it was »ot provided for smners, nor can be of use to them, under any other character, or considered in any other light, than that of misera- ble objects who are starving' for want of spiritual food. According to this doctrine, complete provision is made for the certain salvation of every sinner, how- ever unworthy, who feels his want and applies to Christ. The gospel is not preached to smners, nor are they encouraged to believe in Jesus, under the formal notion of tlieir being elected. No : these ti- dings of heavenly mercy are addressed to sinners, considered as recrfv io perish; and all the blessing* 15f OVR iiJuECllON, 33 of •rracc arc displayed for their immediate relief, as convinced that such are their state and character. All, without any exception of persons, or any regard to worthiness, who apprehend their danger and feel their want; are invited by the Lord R»,dee:ner to a participation of spiritual blessings, previous to any inquiries about their election, that being a following consideration. The order established in the econo- my of grrce, and in reference to thi • affair, does not require perishing sinners to prove their election be- fore they are permitted, or have any encouragement, to trust in Christ for complete deliverance ; but, see- ing their state, they have all the encouragement which the word of Jehovah can give, without hesita- tion to rely on the Saviour ; and all the assurance which the oath of God can impart, that in so doing they shall obtain pardon for their sins and peace for their consciences ; a freedom from wrath, and the enjoyment of glory. These things are evident from the tenour of divine revelation; and to conceive oth- erwise, proceeds on a mistake of the doctrine, and is followed by an abuse of the truth. Consequent- ly, it administers no real occasion of discouragement or fear, to the inquiring soul or the sensible sinner, to none of the human race, in whose esteem a Sa- viour from the guilt or power of sin would be pre- cious or welcome. As to those who are dead in sin and unconcerned about their souls, or that have an high opinion of their own righteousness; the Re- deemer with all his glory, and the gospel with all its blessings are despised by them, so that they must be out of the question. But may it not be inferred, " That this doctrine is calculated to countenance spiritu.;! sloth, and to encourage licentious practices, in those who con- 5-f ©F GRACE, AS IT REIGNS elude that they are in the number of the favoured few ?'* — That none who are so persuaded will find themselves dcocivcd in their expeetations, I di.rc not assert. I will not therefore rffirmy that there are no instances of persons firofes.nvg to believe the evan- gelical doctrine, and fireteyiding to an interest in the heavenly blessing ; who do not abuse the former, and who may not fall infinitely short of the latter. But this I \\'\\\ bold!; afiirm, that whoever, from such a persuasion, encourages himself in spiritual sloth, or licentious practices, is guilty of basely abusing the doctrine cf e;raGe, v/hich, in its own nature, has a di- rectly contrary tendency ; and marks himself out as a vessel of eternal wrath, rather than an object of sove- reign mercy. Nor can this objection have any force, except it were proved ; That the mfinitely wise God has ap- pointed the I'udy but entirely forgotten the means which are necessary to attain and enjoy it. A sup- position this, highly unworthy of his character, and contrary to his express declarations. For though the eternal Sovereign had no respect, in the choice of his people, to any thing in them that was worthy of his regard, or to any good works foreseen; yet his professed design in their election w^as, that they viight be holy and without blatne before him in love. This being the design of God respecting his chosen, It would be strange indeed, strange to a woi der,- if rhe revelation of his immutable purpose should have tv tendency to make them quite the reverse, and prove an incetitive to their vilest lusts I — It is writ- ten, God hath from the beginning cho^rn you to sal- vation. How ? According to this bold objection '.)ne would suppose it was in such a way, as allowed -.•:cm lart^er scope and greater liberty for gratifying IN OUJl ELECTION. ^If .itir licentious passions and lawless appeiiLcs, tlian corrupt nature could otherwise have enjoyed — in such a way, as pays no regard to the interests of lioliness; as makes no provision for the honour of God in a chrisliun conversation. If this could be proved, the doctrine would deserve the utmost ab- horrence : but it is far from being the case. For the objects of this gracious purpose, we arc expressly informed by the oracle of heaven, -were chosen to sal- vation 'Through sanct'jfjc.'.t'iok of the SFiJiir, and belief of the truth. Sanctificaiivn of the Spirit may be considered not only as an appointed and ho- nourable mtan of attaining that exalted end, the salva- tion of the soul and the glory of God ; but also as an essential part of that salvation to "which they were chosen, which is begun on earth and completed in glory. Taken in either view, it is obvious that this instructive and important text is a full proof, that the objection alleged is quite impertinent, and en- tirely void of truth to support it. Consequently, that those who make it are influenced, either by gross ignorance, or inveterate prejudice. For hence it appears that the holiness and the happiness of God's people, are equally secured by the divine pur- pose. — Besides, those, and those only, who live by faith on Jesus Christ, and walk in the ways of obedi- ence, have any evidence that they are the elect of God. In proportion, therefore, as they lose sight of the glorious object of their dependence, and deviate from the pt^ths of holiness, they lose sight of their in- terest in distmguishing love. So that their inward peace and spiritual joy are greatly concerned in a pi- ous conduct. Nor is the foUoAving objection, so frequently and violently urged, any more to the purpose. " If this 56 OF GRACIi, AS IT RElGNS doctrine be true," say our opponents, " there is lit- tle or no occasion for the ust of means, in order to attain salvation. For if we are elected, we shall be saved without them ; and if not, they will prove abortive. On such a supposition, all our prayers, and tears, and strivings ; all our circum- spection and self-denial, will be of no avail. We may therefore as well take our ease and rest con- tented. A profession of religion is an useless thing, for the final event is ^xed by a predestinating God) and who shall reverse it ?" — This objection agrees with the former in supposing that the end is decreed without regard to the means. A palpable fallacy, and pregnant with great absurdities. Let us apply the principle, on which the objection proceeds, to the common affairs of life. I take it for granted, that there is a superintending Providence over all human affairs, over all our minutest concerns. If so, either the great Ruler of the world from ever- lasting determined what he would do, in all that infi- nite variety of circumstances in which any of his creatures should ever exist, or he did not. If not> innumerable millions of new determinations mlist have arisen in the eternal Mind since the world be- gan, respecting his conduct towards his creatures ; or he must have acted without any prior determination at all, and so without a plan ; neither of which cor^ responds with our ideas of an infinitely perfect Agent. If he did, from eternity, determine upon his conduct, and form the extensive plan of his future operations respecting rational creatures ; then, it is evident, the objection lies with equal force against our using means, or exerting endeavours, in ordep to obtain any promising advantage, or to a>^id any threatening evil in common life, as it does agamst making use of means in the important concerns of IN OVU ELECnO^T. 67, <5jr souU, and in reference to a future world. For it is absurd to suppose, that the divine purpose can be made void, any more in the one case than in the other. According to this way of arguing, trade and commerce, the labours of husbandry and all the em- .ployraents of life must be at a stand. For who, among all the busy mortals on earth, can foretei the event, or ascertain success ? Who can tell, however promising the prospect, but Jehovah's purposes may render all his contrivances and all his painful indus- try entirely fruitless ? Nay, further, upon this prin- ciple, we must not eat our common food, nor seek the needful refreshments of sleep; for it must be confessed, that we are absolutely ignorant what the purposes of God may be, as to the event, in either case. If it be his determination that we shall enjoy health and vigour, what occasion for the one or the other ? and if not, what good will they do us ? For his/iur/iose shall standi and he ivill do all his pleasure. But who, notwithstanding this, ever took it into his head to adopt the principle, and thus to apply it, in affairs of the present life ? None, surely, but a fool, or a madman. While we have our sober senses in exercise, however firmly we may believe the exist- ence of eternal decrees ; or however clearly we may discern the interposition of providence, on ten thou- sand different occasions ; we never suppose that those everlasting purposes, or these providential interpositions, were designed to supercede the use of means, or had, as to the concerns of time, any such tendency. W^hy then should we strive to se- parate the end from the means, in things of infinitely ^reciter importance ? The dictates of inspiration, the maxims of philosophy, the principles of common s^n.se, and the general conduct of mankind, all unh'* F 53 Of GRACE, AS IT RtlGNS in utterly disavowing such a procedure, as irrational and absurd to tlie last degree. This objection militates no less against the infalli- ble fore-knowledge of God, than against his purpose. For Jehovah is perfect in knowledge. That know- ledge which is absolutely perfect can admit of no increase. All the violations therefore of moral agents, and all the events consequent upon them, were from eternity present to the divine Mind, and open to his omniscient eye. And as every thing future was included in his all-comprehending view, before the world began ; so it would be absurd to suppose that any event should ever take place, other- wise than as He foresaw it. With equal reason, therefore, might the objector infer from the divine prescience that the use of means to attain any end is vain, as from the doctrine of predestination. For between the fore-knowledge, and the purpose of God, there is a close and an inseparable connection. To illustrate the point, and to apply the argument. Admitting the perfect fore-knowledge of God, the ob- jector may thus argue against the use of means, respecting his eternal state. " The fore-knowledge of God is perfect. From eternity he viewed my fi- Dal state. Either he foresaw me seated on a throne of bliss, and exulting in a sense of his favour; or loaded with chains of darkness, and groaning in the agonies of endless despair. As he from eternity viewed me, so it must inevitably be ; for perfect fore-knowledge is infallible. My eternal state is therefore a fixed point with the Deity. What need then of the use of means to avoid punishment, or to obtain felicity ? Prayer and watchfulness, all the exercises and all the duties of a painful pro- fession arc entirely in vain. If the Omniscient fore- saw me happy in a future world, I cannot be misc- IN OUK ZLECnON. St)" rable. If he foresaw me miserable, I shall not, I can- not be happy; though all the anrrels in heaven, and all the men upon earih were to afford me their united aid." This argumc!it, I humbly conceive, wears the face of probability to as great a degree, and infers the objection I am nov/ refining with as much pro- priety and force, as that which is formed and the in- ference from it, against the decree of election. — But the truth is, neither that nor this has the least force or propriety. For as Jehovah, Avhen he decreed the- end, appointed the means and the application of them to their respective objects ; so, in his eternal pre- science, he not only viewed the end, but also- foresaw the means, with their application and use, as connected v/ith the final event. As he foresaw none in the abodes of darkness, but those whom he viewed as guilty, and as walking in the ways of destruction ; so he determined to bring none to glory, except in a way becoming himself as perfectly holy, and by the use of means which grace should ren- der effectual. Hence it appears, that the objector must cither give up his argument, or deny that his Maker is perfect : which would be to undeify the God that ifi above. This indeed with a bold impi- ety many have done ; in order to support their fa- vourite notions about free-agency ailH the liberty of the human will, in oposition to the doctrine of sove- reign grace,- and of divine predestination ; being well aware, that whoever allows the eternal and per- fect fore-knowledge of God, cannot consistently deny his decrees respecting the tinal state of men. This the Socinians have freely acknowledged. " Admitting, say they, the infallible prescience of all future contingencies, Calvin's doctrine of the predestination of some, by name, to life, and ol ^jW OF GRAC£, AS IT RBICyS Others to death, cannot be refuted."* They ihcre^ fore do their utmost endeavour to prove, (horrid to ihink !) that He ^vho formed and governs the uni- verse, is not possessed of such a foresight; in other words, that he is not God. This they do, by much the same arguments that others use, in opposition to the doctrine here maintained. To the foregoing objections some, perhaps, mav be ready to add, with an air of confidence ; " Docs not this doctrine, in its inseparable connections, re- present the Most High, as partial in his conduct to- wards his creatures, and as a rcaficctcr of fiersona ? as dealing hardly, if not unjustly, with far the great- er part of mankind ?'* — In answer to which 1 ob- serve ; That as to the charge of partiality and respect of persons, here exliibited against the divine conduct,. It is entirely vuid of the least foundation. For wherever such a charge may be advanced with pro- priety against the conduct of any one, it must be in the affairs of remunerative, or of punishing justice, and where the rules of equity are more or less trans- gressed; but cannot possibly have place in matters of sovereign favour and mere bounty, of which kind is election. For instance : If we consider a person in the capacity of a magistrate^ as invested with the ex- ecutive power of the criminal laM's of his country, and behold him inflicting upon such offenders as are poor and mean, and of little account in the world, the pen- alties annexed to their respective crimes ; while he suffers others of nobler birth, of more elevated rank, and of afRuent circumstances, to escape with impuni- ty ; we have great reason to remonstrate against sucli a procedure, as a culpable partiality, a criminal re- spect of persons, and as no other than si perversion of justice. But if we consider the same person unde: * Apud WiTsiuM.. O Ec^n. FopJ, !. iii. c. ir. 12.. ra OITR EXECTION. 61 the character of a benefactor, and behold him dis- pensing his favours among his indigent neighbours, in order to relieve their wants and render them hap- py ; we never imagine that he is under any obligation to show an equal regard to all that are distressec^ with poverty. Supposing he distribute hisbounty in great variety to the favoured objects of his beneficence; nay, supposing he indulge some with favours, while others, who stand in the same need, are entirely over- looked ; shall we arraign his conduct, and call him a respecter offiersons ? By no means. For were that the case, there would be nothing indecent, if after he had manifested his beneficent regards to some, others were to come with a commanding voice, and re- c.uire his assistance in the same way, and to the same degree ; than which nothing could be more imperti- nent. — Besides, though men are under obligation to love and assist one another; though, being only stew- ards of what they possess, they are accountable to the supreme Judge for the manner in which they use their faculties, their time, and all their talents; yet God has the most perfect right to do what he ivill -vlth his ovjn. For no creature, and especially no cj^c7iding- creature, has any claim upon his boun- If Jehovah must be denominated a respecter of persons, and his conduct pronounced partial, on sup- position that he loved and chose some to everlasting iiappiness, while he rejected others and left them to perish under his righteous curse ; if the equity of his proceedings, in the affairs of grace, must be call- ed in question, because he bestows eternal blessings on some and entirely vrithholds them from others ; how shall we vindicate the methods of Providence in ten thousand different instances? Does. not God, >"> to the concerns of religion, afford those means of 52 OF GKACE, AS IT REIGNS grace, his word and erdinances, to some, while they are entirely withheld from others ? and where they are enjoyed, does he not regenerate and sanctify som.e by the spirit of truth, while others, who have the same external means, continue in spiritual dark- ness and finally perish ? If, then, the uncontroulable God may do that in time for some, which he is under no obligation to do for any ; none can doubt wheth- er he might from eternity form such a resolution ; for divine Providence is nothing but the execu- tion of God's eternal purpose, — ^Smiilar to this, is the conduct of God toward mankind, as to tempo- ral things. For nothing is more evident, than that the supreme Governour of the world is liberal iii communicating enjoyments of every kind to some ; while others, not more unworthy, are all their lives exposed to the greatest distresses. And though ; here is a vast disparity between temporal and eter- nal blessings, yet, if to distinguish between his crea- tures, in bestowing, or in withholding the latter, v/ould any way impeach his character ; it must in proportion do so in the former. For the Judge of «1I the earth must do right. And as none can, irithout open blasphemy, quarrel with the sovereign dispensations of Providence, on account of that dif- ference which subsists between one man and another in the present life : so none should indulge a cap.- tious humour in finding fawlt with the methods of grace, because their Maker does not manifest an equal regard to all. Nor can it be inferred from any thing implied in this docti'ine, that our eternal Sovereign deals hard- ly, much less unjustly, with any part of mankindi. Here let me ask the objector, and let him ask his own conscience; Have all mankind sinned? Is sin -a transgression of divine law ? Is the law they have broken, rigl\.teous j just in its requisitions, and cqui* I IN OITR ELECTION. 63 table in its penalty ? If so, every man is- guilty be- fore God, and every mouth should be stopped : for all have deserved to die ; to- perish.; to be destroyed with an utter destruction. Either, these things are acknowledged as undoubted truths, or the authority of the Bible is rejected. These truths being ad- mitted, reason itself must allow, that if. all mankind had perished under a curse, the honour of their Ma- ker, as the Supreme Governourand righteous Judge, must have been unimpeached. But if so, it is im- possible to conceive, how his choosing some to life and happiness, and his rejecting others, can afford the least occasion for the charge suggested in the ob- jection. For the election of those whom Ged de- icji'mined to save, does not injure the non-elect. Their situation would not have been at all the better, if none had been chosen, nor any saved. For non- election is not a punishment ; it is only the with- holding a free favour, which the sovereign Lord of all jnay bestow on whomsoever he pleases. When the whole world is considered as guilty bc' fore God^ we must allow that he had an unlimited right to determine about the final state of men. He was at perfect liberty to determine whether he would save any, or not. He might have left all to perish, or he might have decreed the salvation of all. Or, he might purpose to save some, and reject others ; and, so determining, he might love and save, he might condemn and punish, whom he pleased. Surely, then, it cannot be absurd in reason, or incon- sistent with the divine character, to suppose that I\e actually has chosen some to infinite glory, and determined to punish others according to their de- merit. To acknowledge that all have sinned against God, forfeited his favour, and deserve to perish ; and at the same time to ijuppose, that he nvight not 64 OF GRACE, AS IT REIGNS leave what number he pleased to condemnation and wrath, imply a contradiction. For those avHo might not be rejected, whether more or fewer, must have a claim on Jehovah's favour ; consequently, not just- ly liable to perish, which is contrary to the supposi* tion. It- is eternally fit that God should order all things according to his own pleasure. His infinite great- ness, majesty, and glory, certainly entitle him to act as an uncontroulable Sovereign, and that his will should in all things take place. He is worthy, su- premely Vv'orthy, of making his own gloiy the end of all that he does ; and that he should make no- thing but the dictates of his own wisdom, and the determinations of his own will, his rule in pursuing that end, without asking leave or council of any creature, and without giving a7i account e/ any of his matters. It is quite agreeable, that He who is infinitely wise ami absolutely perfect, should order all things according to his own will ; even things of the greatest importance, such as the complete salva- tion, or the eternal damnation of sinners. It is right that He should thus be sovereign, because he is the first, the eternal Being, and the fountain of existence. He is the Creator of all things, and they are universally dependent upon him ; it is, therefore, entirely consistent with his character, that he should act as the sovereign Lord of heaven and earth. If the objection under consideration were founded in truth, God could not exercise mercy in his own right, nor would the blessings of grace be his own to give. For that of which he may not dispose as he pleases, is not his own, he cannot make a present of it to any of his creatures, they having a claim upon it ; for it is absurd to talk of giving- to any one, that i'N OVU ELECTIO;'. 06 .') which he had a right in equity. — But vrhat would this objection make of God ? Must the High and Lofty One be so circumscribed in the exercise of his grace, that he cannot manifest it at his own pleasure in besto^vin£^ his gifts ; but, if he dispense them to one, must be obliged to give them to another, or be obnoxious to the charge of partiality and cruelty I Shocking to think ! The very thought is blasphemy. This impious imagination arises, a'osurd as it is, from' the high opinion we form of ourselves, and the dimin- \uive thoughts we entertam of our Maker.. But why should the objector be so much concernp- ed about the honour of divine justice, in the conduct of God toward mankind, on supposition that he has chosen some and rejected others ? Why should he not be as much concerned lest the glory of his Ma- ker should suffer a stain, by the final rejection of all the angels that sinned and fell from their first estate ? Certainly, there is equal, if not superior reason. Why, then, does he not plead the cause of those old apostates, those damned spirits, and quarrel with God because he has shown more regard to fallen men than to fallen angels ? Yet he is under no pain on their account ; nor does he suspect that the di- vine character will lose any part of its glory, because they are all, without one exception, the objects of Jehovah's eternal vengeance — But, very likely, he concludes that t/icy deserve to be damned. True : and is it not so with men ? If not — how shall I speak it ? the law of God is unrighteous, for it denounces damnation as the desert of sin : the vicarious death of Christ was an unnecessary and shocking event, the capital parts of the Bible are unworthy of the least regard ; and the distinguishing doctrines of Christianity are no better than a dream, a fable — . a gross imposition on all who believe them. With- out admitting this fundamental truth, that incDy-con^ QG OF GHACE, A3 IT REIGNS sidcrcd as guilty cre^iurcs, deserve to ficrish forever > we can behold neither equity in the law, nor grace in the gospel. The eternal rectitude of the great Law- i^iver and the anaiablc glories of the wonderful Sav- iour, are quite obscured ; while the whole economy of redemption, as revealed in scripture, is thrown in- to tho utmost confusion. Consequently? the objector has no alternative, but cither to give up his point, or blaspheme his Muker. i The truth maintained may now be considered, by | way of improvement, as it respects the careless sin- ner and the real christian. — As it respects the carc^ Uas sinner. Is this your character, reader ? If so, it is happily adapted to strike your conscience and alarm your fears ; to arouse your lethargic soul, and awaken your inquiries after eternal blessedness. You have seen that it is a righteous thing with God, to execute justice on all who are guilty ; and that, if he had left all mankind to perish, none would have liad any reason to complain. Now, though he has, ©f his mere goodness, chosen a number of the fallen race and determined to bring them to glory ; yet millions are left to sufifer the awfnl desert of their crimes, ^ow, then, do you know but this may be your case ? Remember, thoughtless mortal I that if you be rejected of God, you are lost forever. And are you still unconcerned about your soul ? then the sentence of a broken Law, and the truth of an awful Judge, abide upon you. You are in the hands of an offended God, and shocking to think 1 you are at a dreadful imceriainty what he will do with you. -—You are, it may be, sometimes afraid what will become of you ; afraid lest you should have your portion in the lake which burns with fire and brim- stone. Yes, and be it known to you, that while you are habitually careless about your eternal interests, and a lover of pleasure more than a lover of God, IN OXfR ELECTIOIJ. ^Q? you have reason to fear. Your apprehensions of eternal punishment have a real foundation. You have reason Xp tremble every moment. But you will do well to remember, that though you be ever so much afraid of the final event ; though everlast- ing damnation be ever so dreadful, yet it is what you have deserved. Your injured Maker and af- fronted Sovereign may inflict it uix)n you, and be righteous, and holy, and glorious in it. However dreadful it now is, in your apprehension ; or how- ever intolerable it would be to you in the execution ; yet, in regard to God, neither the one nor the other can render it the less righteous— You should remem- ber, sinner, that your Maker sustains the character of an universal Sovereign, and of a righteous Judge. His honour, therefore, is deeply concerned in punish- ing the guilty. Though damnation be worse than the loss of being, yet you have no reason to complain of injustice ; except you can form a perfect estimate of ^vhat degree of guilt attends innumerable acts of rcbcllioM against unlimited authority, infinite majes- ty, and boundless perfection ; and, upon a just com- parison of the degree of guilt, with the intenscness and duration of the punishment, pronounce them un- equal. But who can tell to what an enormous height, the guilt of one single act of rebellion against infi- nite Majesty must arise in the boundless empire of God ? We may boldly affirm, that none but the Om- niscient— -none but he who is possessed of that peer- less majesty, can solve the question. Meditate on these awful truths ; and may the Lord enable you to jicefrom the ivrath to come .'* • Hence it appejrrs, that as the doctrine of C!od's general anJ equal love to mankind, and the sentiment of universal redemp- tion, are too evidently calculated to lull the conscience asleep, under a false presumption of interest in the Redeemer and oi G6 O:? GIUCE, AS II UEIGNS Do«s my reader profess to believe and embrace this divine truth ? Has he tasted that the Lord is gracious, and is he a real christian ? .This doctrine informs him whence his happiness fiows, and to whom the glory is due. Hence he learns, that Grace is an absolute sovereign ; that she dispenses her favours to whomsoever she pleases, without be- ing subject to the least control. Here she appears, maintaining her rights and asserting her honours, with a grandeur becoming herself. Yes, reader, this doctrine presents 'you with Grace on t«e THRONE ; while, as an herald, with a friendly impor- tunity and a commanding voice, it cries in your ear. Bow the knee I — And as this doctrine pre- sents you with a view of grace in its sovereign glory, so it points out the objects of eternal love, as in a state of the utmost security. For who shall !ay- 0? GRACE, AS IT REIGNS law and' the law-giver of any unrighteous severity, tl)OUgh he should never taste of mercy. His laE- guage is ; The law is just, and death is my due. Methinks I behold the awakened sinner, sobbing with anguish and bathed in tears ; fixed in thought and indulging reflection about his state and his dan- ger — " The law, how holy, which I have trans- gressed 1 the curse, how awful, that I have incur- red ! My crimes, how numerous ! Their aijgrava- lions, how dreadful I How ineffably wretched my state ! for my soul, my immortal all is in the utmost jeopardy. — What shall I do? Whither, shall I flee for refuge ? Shall I look for relief to carnal enjoyments and sinful pleasures ? shall I quaff the sparkling bowl, or frequent the circles of polite amusement ? Such a procedure would enhance my guilt and increase my torment; would be like seeking an asylum in hell. — Shall I plead v/ith my Sovereign* and Judge, that I have not been so wicked as others ? But how shall I prove the fact ? or if I could^ the debtor that owes but fifty pence, having nothing to pay, is equally obnoxious to an arrest and a prison, with one that owes five hundred. For Jehovah declares. Cursed is every one that continued not' in all thingsj ijhich are luritien in the book of the laiv to do them. -—But have I performed no good works nor any obe- tiience, from which I may extract some comfort, on which I may build my hope of acceptance ? Here, alas, I am entirely destitute. Conscious I am, that I have not loved God, that I have not sought his glory ; and without these there is no acceptable obedience. My very prayers need an atonenaent, and my tears want washing. — Shall I promise amendment and vow reformation, if He, to whom I have forfeited my life, will be pleased to spare it ? Shall I say, ^vith him, in the parable, that owed ten thousand t?.- IN OUK CALLING. i 7 lents ; Have patience rjith me, and Iivillfiay thee all? This -would be an eviderxe of superlative pride, and an instance of the greatest folly. My debt, like hisj is enormous ; and would my Creator compound for the widow's two mites, I should still be insol- vent. I now find by experience that I am utterly without strength. — But supposing I possessed abili- ties, and were to perform a perfect obedience in fu- ture ; this would make no amends for my past trans- gressions ; the old and heavy score would still stand against me. Had my offences been committed against a fellow-creature, I might possibly have been able to make compensation. But they are against my Maker; to whom I owe my time and talents; all that I have and all that I am. If one inan sin against another, the judge shall judge him : but if a man sin against the Lord, who shell intreat for him ; or how -shall the offender atone for his crime ? It is the infi- nite Jehovah against whom I have sinned: it is the eternal Sovereign of all worlds against whom I have rebelled. Who, then, shall intreat for me I Yes, I have trampled on infinite authority. The language of my stubborn heart and abominable conduct has been ; Who is the Lord, that I should obey him ? As the universal Governour, I have renounced his dominion, and seated myself on the throne ; as my constant Benefactor, I have abused his mercies to his dishonour. Infinitely perfect and supremely amiable as he is in himself, I have neither loved nor adored him : I liave treated him as though he deserv- ed neither affection, nor reverence. I have, shock- ing impiety 1 1 have preferred the vilest lusts, and the gratification of the worst appetites, to his honour und service. — How have I neglected the divine word and sacred worship ? I have treated the Bible as if U v/cre not v/orthy of a serious perusal, and in so do- 7S Oi" GRACE, AS IT r.FJG:,3 ing have been a practical deist. The assciviblies of the saints, my closet, my conscience, all bear testi- mony against me, tliat 1 have lived, as "without God in the i-jorld. Or, if at any time I have attended re- ligious worship ill public or privutc ; how have I mocked my Maker ? I have behaved myself in his awful presence, as though he had been a senseless idol; one who neither knew nor cared how he was worshipped. When I pretend edto acknowledge my sins, my confessions froze on my formal lips : and if I asked for heavenly blessings, it was as though I had little or no necessity for them. Withdelight and avi- dity I have pursued transitory pleasures and vicious enjoyments; but as to the worship of God I have been ready to cry ; O ivhat a lueariness is it ! I have said to God, it has been the language of my heart and conduct; Defiart from me ; for I desire not the knonvledge of thy luays. What is the Abyiigh- ty that I should serve him ? and ivhat fir oft shall I have if I fir ay to him ? Can I doubt, then, can \ question for a single moment, whether I deserve to die, deserve to be damned ? Damned I dreadful pu- nishment ! Imagination recoils at the thought. The idea chills my blood. Heaven avert the impending, the righteous vengeance !— But God is just; and justice requires that sin should not escape with im- punity. Docs it not follow, then, that my eternal misery is inevitable ? In what other way can the rights of the Godhead, the honour of divine holiness^ truth, and justice be maintained ? If no other way can be found, wretch that I am I I am lost for ever." Thus he lies at the feet of sovereign mer- cy. As a rebel against the Majesty of heaven, and con- scious that he deserves to perish, he lies deep in the «iust of self-abasement., and low* at the foot-stool of I:i OUR CALCISG. TS aiviae grace. But his all being at stake for etcr- nity, and not being sunk into absolute despair, he ventures to address the blessed God. Being well persuaded that if his request be granted and his per- son accepted, his soul shall live ; and that if his pray- er be rejected and his person abhorred, he can but die. With trembling hands and a throbbing heart ; with downcast looks and faltering lips, he therefore thus proceeds; " Offended Sovereign! I am justly under sentence of death, and should I eternally pe- rish, yet Thou art righteous. My mouth miist be stopped ; I have no right to complain. But is there nothing in thy revealed character that may encou- rage a miserable creature and a guilty criminal-,. t9>\ look for mercy and hope for acceptance ? Art tho^ not a compassionate Saviour, as well as a just God ? *■ Is not Jesus thy only Son, and hast thou not set him forth as a Jiropitiation throvgh faith in his blood ? To Him, therefore, as my only asylum from divine wrath, I would flee. Yet, if repulsed, I dare not, I cannot object ; for I have no claim on thy mercy. Only, if it seem good to Thee to save the vilest of sinners, the, most wretched of creatures ; if it please Thee to extend infinite mercy to one who deserves infinite misery, and is obliged to condemn himself; tlie greater will be the glory of thy compassion. However, as a supplicant at the throne of grace ; as a perishing sinner, who has no hope but in sovereign mercy, and in the blood of the cross ; I am resolved to wait until freely received, or absolutely rejected. If rejected, I must bear it as my just desert; if ac- cepted, boundless grace shall have the glory."* * Let none of my readers imagine that the process of con* viction here described, is designed as |a standard for their ex- perience ; or that I would hmit the Holy One of Israel to thf^ 80 CT CRACEj AS IT ILTAGl^S Thus the name and the work of Jesus forbid despair, and shed a beam of hope on his benighted soul. One would imagine that the gospel of reigning grace, that the tidings of a free Saviour and a full salvation would be embraced with the utmost readi- ness by a sinner thus convinced. One would sup- pose that, so soon as he heard the divine report, he could not forbear exclaiming, in a transport of joy, " This is the Saviour I want ' This salvation is eve- ry v/ay suitable to my condition. Perfect in itself, and free for the unworthy sinner. Wonderful truth I Astonishing grace ! What could I Iiave, what can I desire more ? Here I will rest ; in this I will glory." same way and manner of working on the mijids of sinners, wlien he brings then; to know themselves, their state, and their dan- ger. I have no such intention ; being well aware that God is a JSovereign, and acts as he pleases in this, as in all other things. For lhon2;h every sinner must feel his want, before he will either seek, or accept relief at the hand of 2;race ; yet the Lord has various way? to make his people wilHug in the day of his power. Some he enliahtens in a more gradual way, and draws them to Christ by gentler means, as it were with the cords of love : while he strikes conviction into the minds of others, as with a voice in thunder, and sudden as a flash of lightning. They are brought to tlie very brink of despair, and shook, as it were, over the bottomless pit. Nor have we any business to inquire into the reason of this difference in the divine conduct. As the Lord saves whom he will, so he may bring them to the know- ledge of ins salvation, iu what way, and by what means he pleases. — If any one doubt whether his convictions be genuine, let him remember, that the questions he should ask himself, in order to attain ->ati;>factioii, are not ; " How long did 1 lie un- der them ? To what a degree of terror did they proceed ? By TViiat means wvve they wrought?'* But, " Does it stand true in my conscience, that I have sinned and deserve to perish ? Is it a tact, that nothing but the ^race of Goo can relieve me ?" These are the questions which demand his notice, and a suita- ble ansvrer solves the query. IN OVR CALLING. 81 —But, alas ! this is not always the case. Observa^ tion and experience prove, that the awakened sinner is frequently backward, exceedingly backward, to re- ceive comi'ort from the glorious gospel. This aris- es, not from any defect in the grace it reveals, or in the salvation it brings ; not because the sinner is un- der any necessity, or in any distress, for which it has not provided complete relief; but because he does not behold the giory of that grace which reigns tri- umphant in It, and the design of God, m making such a provision. He wants to find himself some way dis- tin^uished^ as a proper object of mercy, by holy tem- pers and sanctified affections. This is a bar to his comfort, this is his grand embarrassment. In other words he is ready to fear, that he is not sufficiently humbled under a sense of sin ! That he has not a suitable abhorrence of it ; or, that he has net 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.* Thus the sinner, even when'his conscience is oppress- ed with guilt, and earnestly desirous of salvation, * Here it should be well observed, that deep distress, aris- ing from the fear of hell, is uot required of any, in order to peace with God ; for such distress does not belong to the pre- cepts of the law, but to its curse. Terrifying apprehensions of eternal punishment are no part of that which is required of sin- ners, but of what is inflicted on thera. There is indeed an evangelical sorrow for sin, that is our duty ; which is commaud- ed, and has promises annexed to it ; but legal terrors, pro- ceeding from the curse of the law, not from its precept; ex- pressing a sense of danger /row the law, rather than of having done evil against the law ;„are no marks of lore to God, or of au holy temper. A u awakened sinner, therefore, wishing for dis- tresses of this kind, is a person seeking for the misery of unbe- lief, that he may obtain a permission to believe. See Dr, OwEii M Ike Holy Spirit, p. 306. H 62 or GRACE, AS 11 JIEIGN'8 opposes the true grace of God, by desiring somti \yorthiness of. his own. Whence it appears, that the trenuine self denial of the gospel, is the hardest sa- crifice to human pride. But grace reigns. The Spirit of truth, a principal part of whose business it is, in the economy rf salva- tion, to testify of Christ and of sovereign mercy by him ; still calls the poor alarmed wretch by the gos- pel. Evidencing to his conscience, not only the all- sufficiency, but also the absolute freeness of the glori- ous Redeemer. Manifesting, that there are no good qualities to be obtained ; no righteous acts to be per- formed, either to gain an interest in him, or to quali- fy for him. Showing, yet further, that convictions of sin, and a sense of want, are not to be accounted con- ditions of our acceptance with Christ and salvation by him ; nor ought they to be esteemed previously necessary to our believing in him, on any other ac- count, than as a sensibility of our spiritual poverty and %vretchedness, renders relief in a way of grace truly welcome. This is needful, not as inclining God to give, but disposing us to receive. A sinner will nei- ther seek nor accept the great atonement, till sensible that divine wrath and the damnation of hell are what he deserves ; and what, without the propitiation of the adorable Jesus, he must unavoidably suffer. I take it for granted we must come to Christ un- der that^character by which he calls us. Now, it is evident, he invites us by the name of sinners. As sinners, therefore, miserable, ruined sinners, we must come to him for life and salvation. The gos- pel of peace is preached to such, and them the gos- pel calls ; even those who are not conscious that they are the subjects of any good disposition. Yes, dis- consolate sinner, be it known to you, be it never for- gotten bv you J that the gospel with all its blessings. i^■ OCR CAtAASG, 83 that Christ will all his fulness, are a glorious provi- sion made by the grout Sovereign, and by irrace as reigning, for the guilty and the wretched — For such as have nothing of their own on which to rely, and utterly despair of ever being able to do any thing for that purpose. The undertaking of Jesus Christ was intended for the relief of such as are ungodly, alto- gether nniserable, and without hope in themselves. Such was the beneficent design of God, and such io the salutary genius of his gospel. — Delightful, ra- vishing truth I ei.ough, one would think, to make the brow of melancholy wear a smile. Let mc- in- dulge the pleasing thought, and once more express the charming idea. The blessings of grace were never designed to distinguish the worthy, or to re- ward merit ; but to relieve the wretched and save the desperate. These — hear and rejoice 1 — these are the patentees in the heavenly grant. Yea, they have an exclusive right. For, as to all those who imagine themselves to be the better sort of people ; who depend on their own duties, and plead their own worthiness ; who are not willing to stand on a level with publicans and harlots ; Christ has nothing to do with them, nor the gospel any thing to say to them. As they are too proud to live upon alms, or to be entirely beholden to sovereign grace for all their salvation ; so they must not take it amiss, if they have not the least assistance from that quarter. They appeal to the law, and by it they must stand or fall. He therefore who believes in Christ, relies on iiim as the justijicr of the ungodly. Nor does he consider himself in aj^' other light, or as bearing any other character, in that very moment when he first believes on him : if he did, he could not believe ^n him as the justifier of such. The only encoii^ 84 or GRACE, AS II RtfGNS ragemeiit a sinner has to apply to Ciivist for all that he wants, consists — not in a consciousness of being possessed of any pious disposition, of having come up to terms, performed any conditions, or as being any way different from what he was before — but, in that grace which reigns, and is proclaimed in the gospel. Yes ; the free declarations of the gospel concerning Jesus, contain a sufficient warrant for the vilest sinner, in the most desperate circumstances, to look for relief at the hand of Christ. Such as, / came not to call the righteous., but sinners to refient' ance — The Son of Man is come to seek and to save that which was hst—^Look unto me^ and be ye saved^ all the ends of the earth^-^Come unto me^ all ye that labour and are heavy laden^ and I will give you rest — Him that cometh to me I vjill in no wise cast out — Whosoever oelteveth in Him shall not fierishj but have eternal life^ In these, as in similai' passages of holy writ, the sinner is encouraged to look to the Lord Redeemer, v.ith assurance that in so doing he shall not be disap- pointed — to lock to Him, not as one whose character and state are different from those of the world in corn- mon ; but as a guilty creature and ready to perish. These free declarations are founded on the glorious undertaking and finished work of Christ, who suffered for the unjust ; v/ho died for men, while sinners and ungodly ; and who reconciled them to Gody when they were enemies. So that all things are now ready for the sinner's enjoyment and happiness ; here, in a life of faith and holiness ; hereafter in the fruition of glo- ry These divine testimonies are only a specimen of what might be produced on the occasion ; and they, together with others of the same import, are the pro- per ground of our faith in Christ, or dependance ou him, for everlasting salvation. LN OUB, CALLING, 85 Hence it appears, that the sinner who is effectu- ally called of God, is not led by the Holy Spirit to believe in a dying Redeemer, under a persuasion of his being now distinguished from his ungodly neigh- bours, and former self; or, in other words, of his being a much better man than he was before, in vir- tue of any good habits or qualities ; nor does his com- fort arise from any such supposed alteration. No : the divine Spirit does not bear witness to our spir- its, concerning our own inherent excellences ; or informs us hosv^ much we are superior to others; but, concerning the all-sufficiency, suitiibleness, anil absolute freeness of Christ, and of all the blessinga included in his mediation. The basis of a believer's hope, and the source of his spiritual joy, are — not a consciousness that he has done something towards his own salvation, call it believin,^^ or what you Avill — but, the truth \\Q believes and the Saviour on whom he relies: which truth, possessed in the heart, is al- so the spring of his holiness. A sinner being brought, under the inEuence of the blessed Spirit, and by the instrumentality of the gospel, to renounce every false confidence and legal hope, and, as to acceptance with the Most High, to pour contempt on every righteousness which is not in all respect perfect; leans on Christ, as the rock of ages; cleaves, to him, as the only hope of the guilty; and rejoices in him -dsable to save to the ut- termost^ all, without exception, ivho co'ne to God by kirn. Now a new scene of things opens to his view. He beholds with amazement how God can be just, and yet the justifier of the ungodly. The just God and the Saviour appear in the same pomt of light. Now the everlasting covenant unveils its infinite stores to his ravished sight, and the gospel pours its Neaiing balm into his wounded conscience. Jesus H2 86 OP GRACE, AS ir REIGNS Christ, and his righteousness, are now his only hope. He finds a sufficiency in the glorious Imma- nael, not only to supply all his wants, but to make him infinitely rich, and eternally happy ; and in him he rests completely satisfied. He who, but a little before, stood trembling and confounded at the tribu- nal of conscience ; who could scarcely imagine that God would be righteous if he did not pour out his vengeance upon him ; made the work of the heaven- ly Substitute a full vindication of the rights of Jus- tice, and an everlasting foundation for his strongest confidence. This wonderful expedient, so well adapt- ed to glorify God and save the sinner, he beholds with astonishment, and contemplates with rapture. Yes, beholding Grace on the throne, he bows, adores, and rejoices. Gratitude abounds in his heart, and praise flows from his lips. When he reflects on his present unworthiness and former state, beholding what enmity he cherished in his bosom against his Maker ; when he considers how carnal his affections, how stubborn his will, how proud his heart ; how often he had, in his conduct, adopted the language of those who say to the Al- mighty, Depart from us : for nve desire not the knoiv ledge of thy ivays ; he is amazed that he was not ;ong since transmitted to hell. When he further considers how loath he was to acknowledge divine sovereignty, and bow to heavenly mercy ; how long he resisted the calls of providence ; how often he sti- fled the remonstrances of conscience ; and, that, if less than an infinite Agent had been employed in re- ducing an obstinate rebel to obedience ; he had been finally obdurate and eternally miserable — when he thus reflects, he is filled with pleasing astoiiishment. On a comparison between what his offences deserv- ed,- and what God has bestowed, he cannot forbear i» OUR CALLING. ST exclaiming; * What hath God wrought! What a miracle of mercy I' He is convinced to a demonsta- tion, that his Callhig must be ascribed to reigning grace. He is fully persuaded that God was the first mover in this, as well as in every other blessing be- stowed; in every other benefit enjoyed, or promis-- ed. When he meditates upon his calling, his lan- guage is ; "I am found of Him, whom I neither lov- ed nor sought. He is manifested to me, after whom I did not inquire." He will say, " I am knovm of God : I am ajifirehendcd of Christ :'* rather than "I. know God; I apfirthend Christ."* Thus to be called of God is an instance of reign-- ing grace, and an evidence of distinguishing love. Happy are you, reader, if you know by experience what it is to be called by grace. If such be your state, it becomes your indispensable duty to nvalk K" 1 -"^v' \l. 28. '93 or GRACE, AS IT RErCKS for their nature, number, and effects, represented by clouds : black, lowering, low hung clouds, that are just ready to burst in a storm and to deluge the country ? his pardon is described by their total abo- litio?ij by blotting- th:m out from the face of heaven, 50 that no trace of thera sIkiII be found, nor any mor- tal be able to tell what is become of them.* Is dis- obedience to the divine law pronounced rebellion against the Majesty of heaven, and th« sinner con- sidered as a convict under sentence of death ? for- giveness consists in revcraing the sentence^ and in remitting the penalty due to his crimes. Under this consideration, which is the proper notion of pardon, the language of a gracious God is, Deliver him from going doivfi to the pit ; I have found a ransom. The Lord is pleased to represent the same invaluable blcssinj^-, by casting our sins behind his back ; by casUng them into the de/iths of the sea ; by removing them as far from us as the east is from the west ; — by remembering them no more ; and by making scar- let and crimson offences white as woolj yea, whiter than snow. In this forgiveness grace reigns, and the riches of grace are displayed. It is an absolutely perfect par- don ; and to make it so, three things are required. It must be full, free, and everlasting. That is, it vaust extend to all sin ;Jt must be vouchsafed without any conditions to be performed by the smner ; and it must be absolutely irreversible. But these things de- serve a more particular consideration. That forgiveness which is equal to the wants of a sinner must be /w//; including all sins, be they ever so nuuierous ; extending to all their aggravations, be they ever so enormous. Every sin being a trans '^ Isaiah xliv. 22, IN OUR rAiiDo:^, yj grcsbion of divine law, and every transgression sub- jecting the offender to a dreadful curse ; if the guilt of every sin be not removed, if the penalty due to every sin be not remitted, the curse must fall upon us and wrath must be our portion. Hence appears the necessity of a full pardon in order to happiness. — And as it is essentially necessary so it is granted. The scriptures declare, that when our offended Sove- reign pardons any of the human race, he forgives all their sins. For, says the King, whose name is the Lord of Hosts: / will cleanse them from all their iniquities ivhereby they have sinned^ againat me ; and I will Jiardon all their iniqvities whereby they have si7i?ied, and whereby they have transgressed against me. Delightful declaration ! To forgive sin is a divine prerogative. None can dispense the un- speakable favour but God. This he declares he will do ; ann that he will not only forgive some sins, or a few, but all ; all entirely. Let us hear another ambassador from the court of heaven. The prophet Micah, when speaking of the King Eternal, with an air of thanksgiving and of joy declares ; He will turn again, He will have comfiu^siDn ufion us. He will subdue our iniquities ; and Thou wilt cast all their sins into the defiths of the sea. He will turn again ; not as an incensed adversary to execute vengeance : but as a friend and a father to manifest his grace. Beholding with pily our miserable condition and helpless circumstan- ces, He will have com/iasaion upon us ; He will re- lieve our distress, and richly supply our various wants. As disobedience is the cause of all our mi- sery, and that abominable thing which he detests, He will subdue our stubborn ijiiqnities ; he wiii re- move then guilt by atoning blood, and annui their dominion by victorious grace. And as a further r "04 OF GRACE, AS IT REIG.%a expression of pardoning love, Thou wilt cast, not a few, or the greater part only, but all their sins itito the dejiths of the sea. Their sins, as a burden too heavy for them too bear, as an object too hateful for thee to behold; thou \vi!t for ever remove from them, for ever cast out of thy sight. Here the ful- ness and the perpetuity of divine forgiveness, are expressed with all the force of language. Another infallible writer expresses the glorious truth, and celebrates the ineffable blessing, in language of exul- tation. To hear his words is delightful ; to partake in his joy, is transporting. Bless the Lord, O my soul, and alt that is within me, Hess his holy nafnc-— Who forgiveth all thine iniquities, who healeth all thy diseases. Such is his language and such the ground of his exuberant joy : and a solid foundation it is for incessant thanksgiving. For when, and to whomsoever, God pardoneth sin : he so forgives it, that, as to the eye of his vindictive justice he sees it no more ; there is 7ione to be fomid that can be charged upon them.* Hence there is no condemna- tion to such persons. This forgiveness is worthy of God, and suitable to the chief of sinners. Proceeding from sovereign grace, it reaches the foulest crimes and the most abominable transgressions. By this gracious par- don, scarlet and crimson sins are made while as wool; yea, whiter than snow. The bloody sins of Ma- nasseh ; the madness of rage in a persecuting Saul ; the bitter taunts of the Thief against the Son of God, when both were in their expiring moments ; and the sin of crucifying the Lord of glory ; these, all these, with their various and horrid aggravations, have been pardoned. These, though inconceivably • Numb, ixiil. 21. Jer. 1. 20. Rom. viii. 33. *Lir.o\:6, and some of them such as were never com- mitted, cither befoic or since, have been forgiven by a gracious God. The blood of Christ is possessed of infinite energy, arising from the superlative ctig- niiy of Him wlio shed ir., and is able to cUarise from all sin. From each sin, be it ever so heinous ; from all sins,be they ever so numerous.-— Thus grace, like a mighty and compassionate monarch, passes an act of oblivion on millions and millioLs of the most aggra- vated offences aiid complicated crimes. Did the most abandoned profligates know what forgiveness there is with God, they would no long- er bo held by the devil under that injurious per- suasion and fatal snare. There is no hcfie. Nor would they form the rash conclusion, ^^^^ have loved stra?!" ,g-ers, and after them iviH rjc go* — Jehovah is the God of Pardon. This is his name, and this is his glory. t For thus saith the Lord; / nvill fiardon all their iniquities — arid it shall be to- vie a name of JOY, PRAISE, AND AN HONOUR, bcfhr-e all the natio7is of the earthy and all the angels m heaven; ivhick shall hear of all the superlative good that I do unto them.X, Astonishing words 1 The Sovereign of all worlds seems to glory in pardoning mercy, as one of the brightest jewels in his own eternal crown. Weli therefore, might the church cry out in a transport of joy; IVho is a God like unto thee ? that jiardoneth iniijuity of the most complicated and shocking kind ; and passeth by^ with the utmost readiness, the trans- gression of the remnant of his heritage ? He retain- cth .not his anger for ever ; and the glorious reason is, a reason which ought never to be forgotten, be- cause he DELIGHTETH in mercy. ^ * Jer. ii. 25. f E.xod. xxxiv. 6, 7. Neh, \x. 17. \ Jer.xxxiii. 8, 9. § Mich. vii. 18. 9G Of GRACK, AS IT REIGNS Coiue, then, poor trembling sinner ! thci.^h con- scious iluil the number and niagniluclcs of your sinq are inexpressibly great ; come let us reason together, und conteniplute the riches of grace. What, though you are by nuture an apostate creature and a child gf wrath ; though you have, by innumerable trans- r^rcssions, violated the law of God and incurred its everlasting curse — Though you arc grown hcary in rebellion against your divine Sovereign and look upon yourself as a monster of iniquity — Though your sins of heart, of lip, and of life ; sins of omis- sion, and sins of commission ; sins of ignorance, and sins against knowledge ; like an armed host in terrible array besiege you on every side, and call aloud for vengeance on your guilty head — Though to heighten your misery, the enemy of imankind should come in like a flood, and load you with herrid accusations ; should tell you that, by your offences, you have dared God's vengeance to his face, and so-s lemnly mocked him in your duties ; and so set a keener edge on all your sensations of guilt — And, to complete your distress, though your own con- science turn evidence against you, ratify the dread- ful verdict, and pronounce the deserved sentence ; so tiiat you are ready to conclude you are almost a danmed soul, and that your case is absolutely des- perate ; yet still there is relief to be had. Notwith- standing all these deplorable circumstances, there is no reason to sink in despair. For, behold ! there is full forgiveness with God ; and such is his mercy, /le ivaits to be gracious in bestowing the invaluable blessing. As he never confers the favour, on account of any thing amiable in the object ; so he never , withholds it, on account of any peculiar aggra- vations in the sinner's conduct or character. To dispute this, is to deny thict salvation is by grace i IJT OUR PARDON. 97' Divine mercy is not conditional, narrow, or limited ;. not like that which is exercised by men, backward 10 interpose, till something inviting appear in its ob- ject. No; it is divinely sovereign, and absolutely free. Consider, O disconso'ate soul I how many mil- lions now inhabit the regions of immortal puriiy and exult in bliss, that were onc€ loathsome with sin, and laden with guilt ; pressed with fears, and ready- to sink in despair ; in a word altogether as abomi- nable and wretched as you can possibly be. Reflect a moment, and see whether you cannot find, among those spirits of the just made Jitrfcct^ such as were by nature the same^ and, before mercy was show- ed, no better by practice than yourself. — There you will find that adept in every kind of wickedness, the idolatrous and bloody Manesseh.* There you may. see the perfidious Peter ; the man, who, contrary to the dictates of his conscience, to the warnings of his Master, and to his own solemn protestations : dcniedy with oaths and curses,! his Lord and Sav- iour, who was then going to spill his very blood for him. . There you may behold many of the pro- fligate Corinthians ; persons that were once a re- proach to their countiy, and a scandal to human na- ture. While, near to the Son of God, and seated on thrones of bliss, you cannot but observe many of those Jerusalem sinners^ who imbrued their hands in the blood of our divine Lord. These make a distinguished figure among the shining hosts ; the very thought of which must revive the heart of a drooping sinner. In a word, there you will see sin- ners of every sort and of every size. So that, be your sins like a debt of millions of talents ; be they * 2 Kings xxi. 2 Chron. xxxiii. f Mark xiv. 7k 12 98* OF GRACE, AS IT REIGNS more in number than the stars in the firmament, and heavier than the sand of the sea ; yet this /w// for- giveness siiperabounds. Let this be your rest and this your joy, that grace reigns in the pardon of all sin. The next requisite in a complete pardon is, that it htfree ; or in other words, not vouchsafed on any conditions to be performed by the sinner. — In re- gard to Christ our surety, the pardon of -any, even the least offence, wrs suspended on the performance of the most dreadful conditions and the hardest terms. The terms, the conditions were, his incar- nation, his most perfect obedience to the divine law, and subjection to the most infamous death of the cross. As to Christ our substitute, blood was the rigorous condition ; blood was the dreadful de- mand ; even the pouring out of his o'wn blood was the righteous requisition of divine justice. For 'xitkout shedding of bloody even the blood of the Prince of life and Lord of glory, there is no remis- non of any offences. The atonement of our glori- ous High priest is that which satisfies the claims of justice, which procures the pardon of sin, and paci- fies the consciences of men, v/hen pained with a sense of ^m\i. This forgiveness is, notwithstanding, absolutely Free to the pardoned sinner It is dispensed accord- ing to the riches of divine mercy, and is received in a way of grace. As it is written ; We have redemfi- tion through his bloody even the forgiveness of sins, according to the riches of his grace. The death of Christ is the meritorious cause, and the glory of God is the ultimate end, that Jehovah has in view when he bestows the blessing. God for Christ's sake hath forgiven you — /, even I am he^ that blot- teth cul thy transgressions fd^ my otvn #«Arff.— The IN 0T7R PAEDOK- ^ last passage is so remarkably apposite, that I cannot forbear transcribing it more at large. But thou hast not called ufion me^ O Jacob ; but thou hast been iveary of me^ O Israel. Thou hast not brought me the small cattle cf thy burnt offerings^ neither hast thou honoured we with thy sacrifices. I have not caused thee to serve ivith an offerings nor 'luearied thee with incense. Thou hast brought me no sweet ca7i€ ivith money^ neither hast thou filled me with the fat r>f thy sacrifices ; but thou hast made me to serve with thy sinsy thou, hast wearied me with thine ini- quities. After such a heavy charge ; rather, after such a complication of charges exhibited against them ; who could expect but the next words would flash vengeance, and denounce utter destruction ? — But lo ! rejoice, O ye heavens I and shout for joy, O ye children of men \ — every syllable is balm, every word teems with consolation. Jehovak speaks — let the worst of sinners attend and hear 1 J whom thou hast so notoriously oftended, even I am he . that blotteth out thy transgressions ; not be- cause thou art humble, or any way quailified for mercy, but/or mine own sake ; to demonstrate the riches of my grace, and to display the gloiy cf all my perfections. And so fully and effectually shall this be done, that / will not remember thy sins any more. — Here we have the apostle's declaration finely- exemplified ; JVhere sin abounded^ grace did much -mere abound. In the instance before us, we behold a people, highly favoured of the Lord, neglecting his positive appointments, though easy to be per« formed ; we behold them restraining prayer before Gody and quite weary of his worship. Yea, we hear their Sovereign complain that they have caused him to serve with their sins, and wearied him with their multiplied crimes ; and yet these impioas 100 OF GB;^CE, AS IT REIGNS wretches are pardoned. Amazing mercy ! Sin abounds like a flood, but grace abounds like an ocean. If pardon thus circumstanced be not abso- lutely free, in respect to the criminal, I think it would puzzle the most fruitful invention to contrive a form of words to express any such thing. The Spirit of inspiration, speaking by the same prophet in another place, declares ; For the iniquity «/" his covetou8?2es3 ivas J zvroth and smote him ; I hid me and was ivrcih^ and ht 'xcnt en fi-oiiiardly in the vjay cf his heart. What expedient does hot the Lord try next ? Since these milder methods did not reclaim the obstinate, rebellious, covetous wretcli ; it might naturally be expected that God would pro- ceed immediately to lay on severer strokes, and to. make him feel the vengeance of his lifted arm. . But reigning grace does wonders ; such wonders as will fill heaven with hdllelujahs to all eternity. I have seen. his ways, says tht Lord. Surely tlien he will teach him not to offend any more, by inflicting an awful punishment, and by making him a signal ex- ample of avenging justice ? Such would be the de- termination and conduct of men, in dealing with a stubborn,, yet impotent adversary.. But Jehovah's methods of reclaiming oflfenders, and of softening, the hearts of his hardened enemies, are not like ours ; they are in a peculiar manner his cwn, and highly becoming himself. He adds, amazingly gracious indeed 1 — he adds, ar.id will heal him of these his inveterate maladies.. /.«;;// pardon all his offences, and lead him al&o in the ways of obedience. And,- having shown him the infinite evil of his former conduct, and possessed his heart of godly sorrow, Iwill, restore comfurta unto him and to all his mourns ers. A gloriously free pardon indeed ! Here grace takes the rebels in hand j and whjit is the coase- IN OUR PARDON. ^01 quence ? Why, their spiritual diseases are healed ; their crying sins are pardoned ; the sons of Belial are reduced to obedience, and niade partakers of jieavenly joy. Let us now consider some few of those eminent and everlasting monuments of grace, as it reigns in the free pardon of sin, that stand recorded in the New Testament. — Saul, afterwards called Paul, was a barbarous persecutor of the children of God. — The sacred historian informs us, that his rancorous heart breathed out threateninga arid slaughter against the saints of the IMost High. Had it been in his power, he would have dealt destruction among the christians by every breath he drew. — Would you see a further description of his malice and rage against the peaceful and holy disciples of Jesus ? W^ould you behold this tyger in human form pursuing and devouring the innocent Iambs of Christ, to the ut- most extent of his power ? then read the following words. I fiunished them oft in every synagogue^ and comficlled them to blasjiheme. jind^ being ex- ceedingly MAD against them^ I jicrsecuted them even unto strange cities. Is it possible for words to express a more diabolical temper, or a more sa- vage barbarity ? What had the objects of his inopla- cable fury done, that he became so highly incensed against them ? The grand offence was, they loved our Lord, and owned him for the true Messiah. For this he stirred up all his rage, and would not suffer them to live. He might well acknowldge, when he came to his right mind ; / ivas a blasphe- mer^ a persecutor^ and injurious. Yet this man ; than whom, none can be greater enemies to God, none more vile or unworthy ; this butcher of the jnembers of Christ obtained mercy. On a sudden, when his thoug^hts were big with slaughter, and his 102 07 GRACE, AS 11 KEIGXS iieart thirsting for blood ; when he was uihiing, iL possible, to extirpate the christian chai'ucter, and cause ^he remembrance of a crucified Messiah to cease from the earth ; even that was the time the persecuted Sa*- Yiour chose to manifest his love to him. He was pow-^ erfuUy struck witJi conviction, called by grace, par- iloned and justified, and became an heir of eternal sal- vation. Nor was he required to perform any condi-- tion, as in the least entitling to these blessings, or as qualifying for them. Is it recorded of him, that he ■\yas exceedingly mad against the christians ? his own pen has informed us, that the gi'ace of our Lord was. exceeding abundant toward him. So that though sin, abounded grace did much more abound. But some perhaps may be inclined to think, that the grace exercised toward Paul was as extraordinary, as the meaiis of his conversion were miraculous. Let the apostle himself determine the case. He says, For this cause I obtained mercy-, that — what ? That I might appear as a singulai' iustancje of divine mercy? that L might enjcy a favour not vouchsafed to any of my fellow-smners^ No ; but that in mejirst^ Jcsua Christ might show fort halt long sufferings for a pat- tern to them who should hereafter believe on him to life everlasting* Hence it is plain, that the long suft'er- ing and grace, which were manifested in the pardon and salvation of Saul the persecutor, arc to be consi- dered ; not as a particular instance of sovereign boun- ty, rarely, if ever, to be repeated ; but as the very ex- emplar of what should be showed to millions and mill- ions of transgressors in succeeding ages— -even to all who should afterwards believe on Christ to life eternal. f * I Tim. i. 16. Eph. H. 6, 7. f That lively and evangelical writer, ITERVEY.vvhen treating on the convei-sioii of Paul, expresses himself in the following manner. *' Observe this man in his unconverted state. He bireathes »vt threaienings and slaughter against the christians.— IN OUR PAIlDO^•. lOS The case of Zaccheus the publican, of the Sama- ritan Woman, and of the Philipian Jailor, loudly Can any tliing denote a more iniqiiitows and savage temper ? The roaring li«n and the raging bear are gentle creatures, compared with tliis monster inhuman shape. — Still the descrip- tion of his barbarity heightens. / 7vas exceedingly mad agaiyist them. / compelled them to blaspheme ; and punished them in every synagogue. The practice, not of a ma«, but of a fiend \ *Tis the very picture of un incarnate devil. — VVliat has this in- fernal wretch, that may recommend him to the divine favour ? If ever there was a sinner on earth, that had sinned beyond the reach of mercy, beyond the possibiUty of pardon, surely it must be this Saul of Tarsus. " But the divine mercy, disdaining all limits, is overflowing and unmeasurable. Where sin has abounded like a flood, di- vine mercy abounds like an ocean. The favour of man is backward to interpose till somethin? amiable and inviting ap- peal's in the object. But the grace of God is immensely rich, and infinitely free. It prevents the most vile and hardened re- bels. It brings every requisite and recommendation, in its own unspeakably beneficent nature. It accomplishes all its blessed ends, not by any towardly disposition in the sinner, but, by that one glorious righteousness provided in tiie Saviour. — This overtook the persecutor on his jonrney to Damascu«!. Light and lile were poured upon him, not from any dawn of reform- ation in himself, but fiom a very different quarter. By open- ing, as it were, a window in heaven, while he was sojourning even in the suburbs of hell. He saw thai Just one. He re- ceived the inestimable gift. He was made partaker of the salvation which is in Jesus Christ. " See, now, what an effect this faith has upon his conduct It causes a total revolution in the sentiments of his mind. It gives a new bias to every faculty of his soul. It introduces an absolute change into tiie whole tenour of his behaviour. As great and marvellous a change, as if you should behold some mighty torrent, turned by the shock of an earthquake ; and rolling those waters to tHe east, which, from the beginning of time, had flowed incessantly to the west. He adores that J«sus whom he lately blasphemed. He preaches that faith which he once destioyed. And he is ready to lay down his life for those believers, whom, not long aso, he persecuted unto death/' There n and Jspasio, Vol. iii. p. 233, 23 i. Edit. 5th. if)^ or GKACE AS IT RElCNS attests the glorious truth for which I am pleading. Zaccheus was chief among the publicans, and it is highly probable, was not the least among the extor- tioners. Among his neighbours, his employment was detestcibie, his character profligate, and his com- pany scandalous. That his employment was detes- table, none can donbt. That his character was prof- ligate, appears from hence. The office of chie/' amonff the /lublicans., was what no son of Abraham, who had not lost his reputation ; or who was not of an abandoned, shameless character, would under- take. And that his company was esteemed scanda- lous, is evident from that keen reflection upon the conduct of Jesus, when he became a guest at his table. T/iey niurTTmred^ saying, that he was gone to be a guest ivith a man that is a sinner ; a worthless, infamous fellow. A complaint of the same kind with that of Si- mon the Pharisee; This man, if he ivere a firojihet^ would have known who, and what 7nanncr oj" woman this is that toucheth him, for she is a si?i?ier ; a person of ill fame, one that is a reproach to her sex. But notw iih- standing the unworthy character or conduct of this Jewish publican, he is instantaneously converted. No course of duties, prior to his b^jlieving on Christ, is assigned him. No qualifications, as predisposing for pardon, mentioned. This day, without any pre- vious preparation, is salvation come to this house. Nay, before our Lord expressed those gracious words, Zaccheus made haste — came down from the tree*— and received him joyfully. Now, as things were then circumstanced in reference to the entertaining of Christ, it is not at all probable that he should have received him joyfully, without believing in him ; nor could that have been, without receiving the remission of sins. This therefore is a noble instance of au absolutely free and unconditional pardon. IN OtB, TARDON'. 106 The con^^e^sion of the Samaritan woman is an in- '>Unce -much to our purpose. This woman lived in ignorance of God and l^is worship, and in the vile practice of adultery, till, by a remarkably gracious providence, she met with our Lord. He made him- self known to her. She believed on him ; confessed Jier faith in him ; and consequently, received that for- giveness which is by him. Nor can we suppose without offering violence to reason and scripture, that Christ considered her as having complied with any terms, as having performed any conditions, quali- fying for that pardon and those blessings Avhich were vouchsafed to her. The conversion of the Philippian Jailor is equally r.pposite, and equally strong in proof of our point. The Jailer v.as a Gentile idolater, a barbarous per- secutor, and, in purpose, a self murderer. Yet, be- ing awakened in his conscience, he was directed by an infallible guide to bclcive on the Lord Jesus Christ immediately ; with the strongest assurance that in so doing he should be saved. Had Paul and Silas thought of any predisposing or qualifying condi- tions, to be attained in any way, or performed by any means : had they thought the performance of religious duties, a course of humiliation for sin, or tlie evidence of any degree of love to God, previous- ly necessary to faith in Jesus for pardon and accept- ance ; no doubt but ihose ambassadors of Christ, who shunned not to declare the whole counsel of God, would have given some intimation of these things to the trembling querist. But as they direct- ed him immediately to trust in the Saviour, as free for any, free for the vilest of sinners, without t;>ving him any such intimation ; we may conclude th^^t they did not consider any thing necessary for that pur- pose. Now, as their judgment and conxiuct in these K ICu or GHACE, AS it ra.iczjs important affairs, are acknowledged to have bcei* iccording to the mind of God ; we may venture to as- |jrt, that there is no good disposition, no holiness, nor jiy fruits of sanctitlcation requisite, as the condition of jirdon. I might produce various other instances, from the i>lume of revehition, to the same purpose; but I JAl content myself at this time with selecting one. T is that of the Thief on the cross : and as his case very remarkable, the reader will excuse me if I a :tle enlarge upon it. This man died the most ig- >minious death; a death which was not commonly ^ lecuted on any offenders, but snch as were the rc- j se of mankind, and guilty of atrocious crimes. JO this death he was deservedly brought; his own conscience acknowledging the justice of the execu- tion. An hardened villian we find he was, according to the testimony of two Evangelists, even after he "Was fastened to the cross. Matthew informs us, that the fiiiEVES^ alsOy tvhich zvcre crucified nvUh Christy took up the words of reproach and blasphe- my, which were uttered by the chief priests, scribes, and elders, against Jesus the Son of God, then dying for the sins of men; and cast the same in his teeth. And Mark says, Thet that ivere crucified luith hifn reviled him* Hence it appears that they were both most obdurate wretches ; that they were both guilty of persecuting the dying Saviour, to the utmost of their pov/er, and of blaspheming his offices and work. This vilest of misecrants, justly suffering for his own crimes, could not be ignorant, that Jesus was nailed, to the cross for claiming to be the Sou of God, and for professing himself to be the Messi- ah; nor could he be unacquainted with the meaning of those sarcastic reflections, that were cast upon • Matt, xxvii. 44. Mark kv. 32 IS ovR rAiiDOX. iOi '.ini hy- malevolent rulers and un ir.solcat ru'oblc. Yet he joined the common ciy; he p the injustice of his condcn)nation; being iriformcd of the design of his sufferings, and of the nature of that work he was then fiiiishing; when the other thief, his companion in wickedness, continued hi« opprobrious }»nguagc, he rebuked him sharply, and addressed a prayer to the dying Jesus. In which he acknowledged his Deity; owned him as Lord of the unseen world; and as having authority to dis- pose of crowns and thrones in glory, to whomsoever he pleased. In doing which, he paid him the high- est honour which mortals can pay to the true God, His petition isy I^ord remember me uhen thou coma: into thu kinp:dc-ni t Jesus answers him with that ir.rv 108 Of GRACE, AS IT r.£iGN3 jesty anti condcaccnsion Avhich become none but the Supreme Possessor of heaven and earili. Verily I say unto thccy To-^day thou ahalt be 'with me in fiara- dise* The pcliiion of the dying criminal supposes faith in the illustrious sufferer, as the all-sufficient Saviour; and the t^racious answer which Jesus re- turned irrcfragably proves it. His comprehensive petition being readily granted, we may infer that Lis offences were pardoned and his person accepted. Now, can it be supposed that the dying Redeemer, when he vouchsafed pardon to him, considered him in any other light than that of a notorious offender, u most ungodly wretch ? Is it possible to conceive,. with any appearance of reason or of scripture, that * How amazing the methods of grace! How morlilying to human pride is the coixhict of Christ ! In the time of his public ministry he was addressed by a very decent, respectable, and apparently devout yovnf: rvhr. A person who to outward ap- peai*anee, was very promising, and likely to be an honour to the Kedeemer's rising interest. Yet, ootwithstanding all his re- commendations of worldly property and polished manners, of lionojn able character and devout address ; he was sent away txceedingly soironful. But here we behold the holy Jesus re- turning the most gracious answer to the very first petition of an abandoned malefactor, a thief even just before he breathed his last. Consequently, he was so far from having any recommen- dations, either of pei-son or of character, that every thing about him was quite the reverse. So true are those words, though spoken with an ill-intent ; Behold a friend of publicans and sin' ners. — The ivhole have no need qf a physician, but they that are nick, appears to have been the maxim on which Messiah formed his conduct. And why should the righteous, or the self-suffi- cient, be offended at this ? If they can do without the manifes- tation of such grare, others cannot. But if the elder brother will be displeased, because the prodigal is accepted, who can help it ? Such, however, as feel their want and look to the cross alone for relief will entirely acquiesce in thejConduct of Christ. Being well persuaded, that it is for his cterir.l honour, 9nd for their everlasting Falvaticr- — Luke xvili 18 — 2'\ ¥ IN 0¥R PARDOX. 109 this Thief performed any entitling or qualifying conditions, previous to the mercy and forgiveness that were granted and manifested to him. Can we imagine that this thief, when he said re- mcmber mcy could possible consider himself as any other than the vilest miscreant ?* Yet, with great boldness, and no less acceptably, he uttered the words — Nature teaches and pride suggests, "This IS a kind of language becoming none but the dying lips of prophets, of apostles, or of martyrs ; of buch as have been eminent for good v»orks and pious services all their days." Whence, then, could this infamous man derive such a degree of holy boldness, so acccpiable to the bleeding Immaiiucl ? With what .confidence, or upon what ground could he say, 'Remember mc ? It is impossible, I should think, for the invention of man to find any other reason ; nor can all the hosts of angels find abetter, than that grace which reigns. That grace — let angels and the spirits cf the just made perfect dwell on the charming sound I let the worst of sinners look to it and rejoice in it !— 'that grace, which was the only basis of hope for the greatest apostles, and the most holy among the children. of men ; is an all-sufficient ground of dependence, even for blasphemers and persecutersy for thieves and< murderers j or, as Paul says, for tiie chief of ainn era, ■ Here we behold with wonder and contemplate with joy the conduct of the Lord Redeemer in mak- ing choice of one as his companion to glory, when ;.e made his exit and left the world. . Of one who * *' yiemtntomeU hominis flagitiosissimi, subpcccatnra vendi- ii, bipeduiD pe.ssimi, et peccatorura, maximi ; quando veneris ■ui regnnmtuum, ut etego gratiam ioTeniamapud te, et firmam, ac securain sab alls aeternse tuae majestatis stationem.' M EBc&EN,. 0&5cn'. Crit. in Passion, D, JV. /. C, p. 789. K 2 110 (jy GRACE, AS TT HE-IG^I had — not like Enoch, walked with God ; not like Abraham, rejoiced to see the day of Christ, and )onged for its commencement ; nor like old Simeon, waited with ardent expectation for the consolation of Israel — ^but of one who, for aught appears to the contrary, had devoted all his time and all his talents to the service of Satan — of oae, whom the sword of civil justice permitted not to live ; and who in the eye of the public, was less worthy of mercy than Biirrabbas himself, who was guilty of sedition and murder ; was a vile incendiary and a bloody ruffian. Astonishing procedure of Jesus the Judge of the world ! When such a wretch is saved, who can de- spair ? — At that ever memorable and amazing period when the Son of the Highest was in the pangs of dissolution, Jehovah was, determined to show, by an incontestable fact, that the salvation which was then finishing, originated in sovereign mercy ; flow- ed in atoning blood ; was equal to the wants of the most abominably wicked ; and terminated in his own eternal glory, as its ultimate design. This, this Is grace indeed ! Grace, * Not to be thought on, but with tides of joy, ' Not to be raention'd, but with shouts of praise.' 'i Can we cease to admire the power of divine grace n the salvation of this Thief ? What an amazing difference takes place in a few hours, as to his char- acter and state ! When first extended on the cross, we view him one of the most hardened wretches whose character is recorded in any history. Then -we hear him pray, and behold him a sincere peni- tent. And lo ! before the day is elapsed, even while his body — a deformed spectacle !— still hangs on the gibbet and declares to all the world that he was not fit to live ; his immortal spirit enters the portals of p^radiscj and is blessed with the beatific vision.— \ Surprisiag transition ! As a nuisance to society and a pest to the public, he is brought vo the cross, and iVom thence is translated to a throne of glory, Here also we behold, in a striking light, the sove- reignty of grace. For the other thief, though not more unworthy, dies unrelenting and is lost for ever. Here the Almighty shows that he zuill have viercy^ on ivhorn he nvill have mercy ; Cor, one is taken anct the other left.. I cannot conclude my remarks on this very ex- traordinary fact, without observing ; That as the death of the Son of God was the most wonderful event that ever did, or evtr will take place on the theatre of the world ; and as it was intended to be a foundation of hope for sinners, in the most despe- rate cases ; so the circumstances attending it were wisely adapted to answer that gracious design in its utmost latitude. The Prince of life was numbered among transgressors ; was crucified between two thieves. He died, not enly the most abhorred of deaths, but in the worst of company. Nor was this a casual thing : it was determined by Jehovah, and the subject of ancient prophecy. This was gracious- ly ordered, in the purpose and providence of God, to afford relief to the most flagrant offenders. — Had any the least regard been paid to moral character and human excellence, in that most amazing of all transactions ; unbelief and pride would soon have concluded, that it was principally intended for the more respectable part of mankind ; for those who want but little assistance, and would be able to do tolerably well without it. On such a supposition,, what must have become of notorious criminals, and of all those who consider themselves as awfully guil- ty and wretched? What but absolute despair would ave awaited the entirely worthless? though thesf' ii^ OF GRACE> AS II RLIG5S are the persons in whose salvation mercy delights^ and for whom the great atonement was provided. Had the companions of Christ on the cross been, persons of a sinning character for humanity and pie'y ; nay, had they been of equal repute with Ezcr Kiel's woiihies, Noah, Daniel, and Job ; althougli mankind, by common consent, might have agreed to pronounce their execution an outrageous violation of justice, and have execrated the Judge who conr demned.them ; yet the dying Jesus would still have httUynumbered luith transgressors. But this would have afforded small .encouiagcment to those, who are not only condemned by divine law, and stand guilty in their own consciences but have also, by: a ci-iminal conduct, incurred the public odium.— Such would have been ready to infer, that their case was entirely hopeless ; and, therefore, as despair of the future was the most rational thing, so present pleasures, however sinful, would have been still more .eagerly pursued by them. But reigning grace was by no means willing that the most abhorred of !nen should .be reduced to such a dreadful situation. In order therefore to prevent this, the Holy One of God was not only^ cruc?J:cdy to show that he died under a charge of the highest guilt, and was made a curse ; but he was cruci.fTied between ti-jo convicts that were thieves and ruffians. He made his e:vlt and was numbered with such, as all the world agree to. pronounce transgressors ; with such as have ever been esteemed by all nations as unworthy to live. Bnt why was this, if not to show, that as the best of men have no solid foundation of hope, except the blood of the cross ; so the very worst and the vilest that ever deserved a gibbet, have no reason to sink in despair while they behold the Lord of life expire in such company; and especially when they -re- .:-r»i!>cr thai hs took cne of those viliuins with him My reader, perhaps, would be ready to think it a gross affront to his character, were I to assert, that he stands on the very same tcrrna witli tins Thief, in. regard to acceptance with God ; and that the mos* upright of men hare nothing more to plead, before their Maker, than he had. Yet this is a certain truth. For salvation is entirely by grace ; and grace is unconditional favour. Grace, therefore, has no regard to any real or supposed difference among men. All whom it relieves, are considered as on the same level ; the most moral, and the most profli- gate, being equally without help and hope in them- selves. We may therefore conclude, trtiat whoever looks for salvation by any other grace than that which saved this Thief, will meet with a dreadful disap- pointment. In the several foregoing instances, grace, in the free pardon of sin, does not only appear, but appears with majesty : it not only shows itself, but demon- strates its power to be infinitely great and supreme- ly glorious. These remarkable cases stand engross- ed by the pen of inspiration, as so many acts and/irc- ccdents of the court of heaven ; and v/ere recorded for our — yes, reader, for our observation, instruction, and comfort. They were ordered to be transmitted to posterity by the King eternal, that in the ages to co7ne He might shoiu the exceeding riches of his grace^ through Chriat Jesus. The blessed effects produced on the minds and morals of all these enormous offenders, by the mani- festation of grace and a grant of pardon, deserve our consideration ; as they are a standing testimony to ^he truth of that saying, There is forgiveiiess ivith Thcc. that thou may est be feared, — When Piiul came- 1)4 OF GKACE, AS ir hliIG-S6 to experience the power, and to taste the bweetncji^ of pardoning grace, no labours were too great for him to undertake; no sufferings were too severe for him to undergo, on the bclialf of his divine Master. He counted not his very life dear, so that he might propagate the glorious truth, and promote his Re- deemer's honour. — Zaccheus was instantly changed in his dispositions and conduct : for the extortioner made restitution, and put on bowels of mercy.— The Woman of Samaria immediately drew numbers to hear that gracious voice which quickened her own soul ; and to receive him, as the Christ, by whom she was instructed, pardoned, and comforted.— The Jailer manifested a ready obeditnce to the command* of our Saviour, as King in Zion, by submitting ta the ordinance of baptism. He evinced his love to the saving truth, by washing the stripes of the two illustrious prisoners, and by treating them at his hos- pitable board with a cordial welcome. — And the Thief, the few moments he had to live, after he en- joyed the blessings of grace, confessed his offences, justified God in the punishment he then suffered, and, in love to the soul of his partner in villany and infamy, reproved him for his blasphemy and warn- ed hmi of his danger — the dreadful danger of suffer- ing eternal wrath. I am persuaded that the testimonies and facts, al- ready produced and pleaded, in order to prove that pardon is free ; detached from all works, dependent on no conditions, to be performed by the sinner, are quite sufficient. Otherwise, I might easily add to tiieir number, by producing other examples and more declarations from the sacred volume. But these I omit, and shall only remind my reader of that re- markable and truly evangelical text ; IVhcn %ve ivere enemies, 'we %ver( '^."rcvciled to Gcd by the death a,*-' IN om rinDON. lia ..o Son. Now, as none can deny tiiat pardon of sin IS essential to a state of reconciliation with God; so it is impossible the reconciliation and forgiveness of those who are enemies to him, should ever take place on account of any thing; amiable which they possess, or of any thing good which they have done. Such a supposition, if they were absurd enough to make it. would confound the two absolutely contrudictory ideaji of enmity and friendship. Here let us pause a moment and indulge reflec- tion. Is there no forgiveness of any offender, or of the least offence, but by shedding" of blood — the infi- nitely precious blood of Jesus, our incarnate Go^I r How awfully evil, how inconceivably great the ma- lignity of sin ! The dignity of the Person who suf- fered for it ; the superlative interest he had in )\\^ Father's love ; and the more than mountainou.-. Avcight of divine wrath, which he bore in his com- plicated sufferings ; much more strongly express the exceeding sinfulness of sin, and the infinite purity of God, than the everlasting punishment of the dann.ed. Here we behold in the clearest light, that our Sovereign is absolutely just, as well as divinely merciful, in granting a free pardon to the worthless and guilty. Here we behold the righteous Judge, and the suffering Saviour; inflexible justice, and triumphant grace, in the same point of light. The curse is executed in all its rigour, and mercy is ma- nifested in all its riches. Here the Great Lord of all appears, dispensing innumerable and free par- dons ; but in such a way as preserves the honours of his law inviolate, and maintains the rights of his divine government — In such a way, as is the sur- prise of angels and the wonder of heaven. To con- trive it, was the work of infinite wisdom ; to mani- fest it; a dT'iplay of boer.dlcss grace. In such a me 116 or GRAC£, AS IT RElGi'o thod of dispensing forgiveness, how safely may the alarmed conscience rest ! For while it is most hap- pily adapted to impress the mind with an awful sense of the infinite evil of sin, the purity of the divine na- -ture and the extensive demands of the holy law ; it encourages the most unreserved confidence in mercy thus revealed, and cherishes the liveliest hope in tjrace thus reigning. Is there a full and free forgiveness ; a forgive- ness vouchsafed without any terms or conditions to be performed by the enfeebled and corrupted crea- ture ? How shamefully then do those persons in- jure the grace of God, and veil its most shining ex- cellencies, who teach, or imagine, that pardon of sin is not to be expected, nor can be received, till the sinner is prepared for it by a course of humiliation, of self-denial, or of holy conversation I This pardon, far from being suspended on conditions to be per- formed by us, flows from sovereign grace, is accord- ing to the infinite riches of grace ; and Is intended by Jehovah to aggrandize his grace, in the view cf all the redeenacd, and before the angels of light, ])oth here and hereafter. That forgiveness which is with God, is such as becomes the Majesty of hea- ven ; such as is suited to his infinite excellencies. AVhen the Lord of the world pardons offenders, in so doing he demonstrates his Deity ; or, that he is infinitely superior to all his creatures in acts of for- giveness, as well as in every perfection of his nature. For thus it is written : / ivill not execute the Jierce- ness of mine anger ; I will not return to destroy J^/ihraitn. What is the reason of this forbearance ? It follows, FOR I AM GODy and not man. In refer- ence to the pardon of sin, Jehovah again declares— /''07' my thoughts ere ?iot your thoughts, neither are • n/.-r .-'.^1/0 r-.,/ rf'av/* r/io sea. The transgressions of the pardoned sinner are here compared to a stone, or to some other ponderous thnig ; whicli, when cast into the fathom- less deep, is abiioluiely irrecoverable by all the art and power of man. The loftiest towers, the most enormous mountains, with all their cumbrous load of rocks and forests, if cast into the ocean, would all entirely disappear and be lost forever. By this expressive and striking image does the Holy Ghost represent the perpetuity of that forgiveness which is Avith God, and is vouchsafed to the believer. Con- formably to which, the Lord says ; T/ie iniquity of Israel shall be sought fovy and there shall be none ; and the sins of Judah^ and they shall not be found. The reason of this assertion is contained in the fol- lowing v/ords : For I ivill jiardon them whom I re- serve. A convincing proof, that those who are par- doned by the God of grace, have all their sins for- given, and that for ever. Isaiah, the evangelist of the Jewish church, has a passage much to our pur- pose. He represents the Redeemer, the Koly One of Israel, addressing his people in the following manner. As I have sivorn that the waters of Noah should no more go over the earth j so have I £100771 that I would not be wroth with thee nor rebuke thee. For the mountains shall dejiart^ and the hills be re- moved ; butmy kindness shall not depart fro^n thee^ yicitJier shall the covenant of my peace be removed^ saith the Lord that hath mercy 07i thee. Here wo have, not only the word, but the oath of Jehovah, !! attestation to the glorious truth : and if these fail^ ** The pillar' d firmament is rottenness, ** And earth's foundation stubble." The apostle of the Gentiles having this glorious •ruth full in his view, is bold to challenge every 120 OF GRACE, AS IT RErCN'S enemy, and to defy every danger. What less ^at> be the import of that heroic language ; JV/io shall ^ay any thing to the charge of God's elect ? Who shall condemn ? If the blessing of pardon were ever to be reversed ; if a sinner, having been once acquitted from condemnation, should again fall un- der the curse and be liable to perish ; there would be no foundation for these bold expressions. Such is the nature and such the properties of di- vine forgiveness ; even of that forgiveness, which is the purchase of Immanuel's pains, and the price of redeeming blood. The doctrine of pardon is an essential branch and a capital article of that truth, which is by way of eminence called the gospel. For the cheering language of that heavenly message is ; Be it knotan unto youj men and brethren^ that through this illustrious Jesus is fir cached unto you the forgiveness oj sins. Such is the import of the evangelical testi- mony : and the glorious blessing is received by faith in the dying Redeemer. As it is written : To him give all the firofihets tvitticss, thaty through his name, whosoever believeth in him shall receive remission of sins. Believing the infallible record which God has given of his Son, we receive the atonement. The propitiating blood of Christ is sprinkled on our hearts, pardon is applied to our consciences, and peace en- joyed in our souls. It is no real objection to the truth advanced ; Thai the Lord lays his chastising hand on the objects of his forgiveness. For though he corrects them, and frequently with some degree of severity, on account of their backslidings ; yet those chastisements are in- stances and evidences of his paternal affection, and of his constant care over them. They have the strongest assurances, that he will 7iever take from them his lor- ing kindness^ nor sufer his faithfulness to fail. 1 I5T OUR PARDOK. 121 Nor is it any way inconsistent with the doctrine maintained ; That believers are expressly command- ed to pray for the pardon of sin, and that this command has been frequently acknowledged in the conduct of eminent saints, whose characters are recorded in the holy scriptures. For, to use the words of a learned author, " Very frequently when the saints pray, either for the forgiveness of their own, or others* sins ; their meaning is, that God would, in a providential way, deliver them out of present distress ; remove his afflicting hand, which lies heavy upon them ; op avert such judgments which seem to hang over their heads, and very much threaten them ; which when he does, is an indication of his having pardoned them. We are to understand many petitions of Mo-» ses. Job, Solomon, and others in this sense.*- — Be- sides, when believers now pray for the pardon of sin,- their meaning is — that they might have the sense, the manifestation, and application of pardoning grace, to their souls. We are not to imagine, that as often as the saints sin, repent, confess their sins, and pray for the forgiveness of them ; that God makes and passes new acts of pardon — But, whereas, they daily sin against God, grieve his spirit, and wound their own consciences ; they have need of the fresh sprinklings of the blood of Jesus, and of renewed manifestations of pardon to their souls ; and it is both their duty and their interest to attend the tlu'one of grace on this account.'* ' How glorious, then, is that forgiveness ivhich is with God, that pardon I have been describing ! It has every requisite to make it complete in itself, and suitable to the indigent, miserable sinner. It has '■' Exod. xxxli. 32. Numb xiv. 19, 20. Job, vH, 21. 1 Kings Tiii, 30, 34, 3«, 39, 50. 122 OP GRACE, AS IT REIGNS not one discouraging circumstance to forbid the n>ost guilty, or the most unworthy, applying to the ever- merciful Jehovah for it. It is full, free, and ever- lasting ; every way complete and worthy of God. It was absolutely necessary to the peace of our con^ iicieRceSj and to the salvation of our souls, that it should be of such unlimited extent, of such unmer- :ted freeness, and of such everlasting efficacy. Less than this would not have supplied our wants, or have served our purpose. If it had not been/w//, taking in every kind and every degree of sin ; we must have suffered the punishment due to some part of it ourselves, and then we had been lost for ever. If it had not been entirely yVec, we could never have en- joyed the inestimable blessing ; for we have nothing, nor can we do any thing to purchase it, or to qualify fpr it. And if it had not been everlasting, never to be reversed, we should have been under continual anxi- ety and painful apprehensions, lest God should, on account of our present unworthiness, or future fail- ings, recall the blessing when once bstowed. But, being possessed of these properties, the vilest sinner has no reason despondingly to say ? " My sins, alas I are too many and great, for me to expect pardon." None have any cause to complain ; " I long for the blessing, it is dearer to me than all worlds ; but my strong corruptions, and utter unworthiness, render me incapable of ever enjoying it." Nor have any occasion to fear lest, after the com.fortable enjoyment of the superlative privilege, they should forfeit it, and again come under condemnation and wrath. What shall "UJe then say to these things ? Shall we continue in siJi that grace mat/ abound in a perfect pardon ? God forbid ! So to act, would if possible, be worse than devilish, and more than damnable. Rather let the pardoned criminal say ; yes, he wiii IN OUR PARDOJf. 123 say with the warmest gratitude ; Bless the Lord^ O my soul I and all that is within me^ bless his holy name. Whoforgiveth all thine iniquities : 'who healeth all thy diseases ; ivho redeemeth thy life from dtstruc- tion ; who crowndth thee ivith loving" kindness and tender mercies. Before I conclude this momentous part of my subject, I will transcribe a few lines from a celebrat- ed author in the last century; celebrated, not more for his very superior learning, than for his great pe- netration in spiritual things, and his experience in the christian life. Treating of divine forgiveness, he says; " The forgiveness that is ivith God, is such as becomes him, such as is suitable to his greatness, goodness, and all other exccPcncies of his nature; such as that therein he will be knoivn to be GOD* What he says concerning some of the works of his pro- vidence, Be still, and kno"M that I am GOD; may be much more said concerning this great effect of his grace ; Still yourselves, and know that he is GODo It is not like that narrov/, difficult, halving, and mana- cled forgiveness, that is found amongst men, when any such thing is found amongst them ; but it is full,, free, bottomless, boundless, absolute — such as be* comes his nature and excellencies. It is, in a word, forgiveness that is with GOD, and by the exercise of which he will be known so to be — If there be any par- don with God, it is such as becomes him to give. When he pai'dons, ht will abundantly fiard':n. Go, v/ith your half forgiveness, conditional pardons; with reserves and limitations unto the sons of men. It may be, it may become them; it is like them- selves. That of God is absolute and perfect ; before which our sins are as a cloud before the east wind and the rising sun. Hence he is said to do this work i^ith hisviholc heart and his %v hole soul i freely, b our.'- i24f OF GRACE, AS IT REIGX: tifully, largely to indulge and forgive unto us our sin&» and to cast them into the bottom 0/ the sea. Remem- ber this, poor souls, when you are to deal -with God in this matter. — If we let go the free pardon of sin, without respect unto any thing in those that receive it, we renounce the gospel. Pardon of sin is not merited by antecedent duties, but is the strongest ob- ligation unto future duties. He that will not receive pardon, unless he can one way or other deserve it, or make himself meet for it; or pretends to have re- ceived it, and finds not himself obliged to universal obedience by it, neither is nor shall be partaker of it."* Now, reader, what think you of this glorious par- don ? Is it suitable to your wants ? Is it worthy of your acceptance ? You are, perhaps, one of those careless mortals that are at ease in their sins, and ea- gerly pursuing the tantalizing pleasures of this un- certain life. But can you be contented to live and die in utter ignorance of this forgiveness ? Is par- don a blessing of small importance, or have you no * Dr. Owen, On the Hundred and Thirtieth Psalm, p. 202, 227, and on Heb. viii. 12. 'J'his eminent writer loudly pro- claims the charming truth. He no more feared this doctrine leading; to licentiousness, than he vahied the applause of the self-sufficient Pharisee, or the self-righteous moralist. He treats of a full, free, and final forgiveness, like one who knows its real value, experiences its unutterable sweetness, and glo- ries in it /.s his own privilege. He labours his noble subject, and repeats the joyful truth. — Whereas, many of our modern preachers, who pretend to reverence the Doctor's memory, admiie his profound learning, and, in a general way, applaud his judgment; when handling the same subject, either directly contradict him, or whisper the grand truth in faint accents, as :f they questioned the certainty of what they would seem to ai- Srm, or were appreheusive of some pernicious consequences ^Uending itc IN OUH PAEDOl^. 125- occasion for it ? Sinned you have, condemned you are, and, without forgiveness, you die to eternity. Start, O start from your stupor ! Your state is dreadful, though not desperate. Your sins are upon you, the law of God curses you, and you arc in ex- treme danger of eternal damnation. You are totter- ing, as it were, on the brink of a dreadful precipice, and nodding on the verge of the burning lake. Can you sleep in your sins, can you rest in an unpardoned state, when it is all uncertainty whether the next hour may not transmit you into an eternal world ; place you at the bar of God ; and put you beyond the possibility of relief? May divine grace forbid your con - tinuing another moment in such an awful situation ! For, another moment, and your life may be gone ; an- other moment, and your soul may be lost; and then your loss will be irreparable, inconceivable, and eternal. Is my reader sensible of his want, and longing for the matchless blessing ? Then look to the dying Je- sus. Your iniquities, it is tru-e, abound ; but pardon- ing mercy, through his atonement, superabounds. Be of good eheer : take encouragement : for the fa- vour you £0 earnestly desire is a free gift. Blessed be God for the amazing mercy! Such are 'the me- thods of grace, and such is the nature of this for- giveness, that as your eternal salvation is bound up in the enjoyment of it, so the everlasting honour of Jehovah is unspeakably advanced by freely bestow- ing it. There is no reason, therefore, that you should stand at a trembling distance, as if there were no such favour for you ; but with boldness you may look for it, in a way of grace, through the blood of Christ, and truth itseJf has most solemnly declared that you shall not be disappointed. Are you comfortably acquainted with the pardon- ing gooUness of God ? having much forgiven, you 126 or GRACE, AS IT REK^.^a should love much. The I'ximennbrance of a blessing-, so immensely rich, the sense of a favour so extreme- ly nigh, should enlarge your heart with cill holy affec- tions toward the Lord Redeemer ; should animate all your devotional services ; should cause you to com- passionate your offending brother, in forfi,iving him i)is hundred iience considering that God has forgiven you ten thounand talents^ and make you zealous of ev- ery good v»rork.. This forgiveness, far from being an incentive to vice, will bias your affections on the side of virtue ; v/ill cause you to love Clod as infinite holy, and to abhor sin, as a direct opposition to his imma- culate purity and revealed \n\\. Yes, a sense of par- don, when warm on your mind, v.'ili work in you godly sorrow for all sin ; for the latent corruptions of your heart, no less than tlie open transgressions of your life ; and will cause you to confess them before God with shame and grief. — Such are,the genuine effects of divine forgiveness. These fruits will necessarily appear, in some degree : and he who professes to know the pardon of his transgressions, but does not forgive his offending brother, and lives under the do- and the trxUh iv not in him. CHAP. VI. Of Grace as it reigns in our Juatiji cation. T HE doctrine of justification makes a very dis- :ingiushed figure in that religion which is from above, and is a capital article oi\\\^\. faith which u^as once delivered to the saints. Far from being a mere- ly speculative point, it spreads its influence through 'he whole body of divinity, runs through all christian IN OUR JtSTIFlCATlOK. 12T ;:;iperience, and operates in every part of practical ^cjodliness. Sucii is its grand importance, that a mis- take about it has a malignant efficacy, and is attended ^ with a long train of dangerous consequences. — Nor can this 'i;^peHr stange, when it is considered, that the doctrine of justification is no other than the way of a -jiner's accetitance nvith God. Being of such peculiar oment, it is inseparably connected Avith many other evangelical truths; the harmony and beauty of which we cannot behold, Avhilc this is misundersK^od. Till this appears in its glcvy, tiiey will be involved in dark- ness. It is, if any thing may be so called, a finida- mental article ; and certainly requires our most seri- ous consideration.* * Let it be carefnily observed by the reader, that tbongh I here treat upon justifiration as distinct from pardon ; yet I am fully persuaded tliat they are blessings which cannot be sepa- rated. For he who is pardoned is justified, and he who is jus- tified is also pardoned. — it is readily allowed that there is, in various lespects, a great resemblance between the two bless- ings. They are both gifts of grace ; both vouciisafed to the same person, at the same time ; and both are eonjrannicated through the mediation of Christ. JVotwithstanding which agreement, ihe signification of the terms, and the nature of the blessings intended by them, are so far diflerent as to lay a sufficient foundation for distingfiisliin;; between the one and the other. — I would just hint at a few things in confirmation of this. When a person is pardoned, he is considered as a trans- gressor ; but when he is justitied, he considered as righteous. A criminal, when pardoned, is freed from an obiigaiion to suffer death <'o!- his crimes ; but he that is justified is declared imrthy of life, as an innocent person. If'isdom is said to be justified ; Christ is said to be justilkd ; Kay, God hiaiself is said to be justified. (Matt. xi. 19. iTim. iii. 16. Luke vii.29. Rom. iii. 4.) But neither God^ nor Christ, nor Wisdom, is ever said to be pardoned ; nor iooeeti is it pos>ible, in any sense, that they should be forgiven. Though we may therefore with the scrip- uc affirm that they are jnstijied; we cannot, without absurd- 12B OF GRA.CE, AS IT IIMGNS How shall sinful man be jusc with God? is a ques» tion of the most interesting nature to every child of Adam. A question which, notwithstanding its infi- nite importance, could never hav<2 been resolved by- all the reason of men, nor by all the penetration of angels, if the Lord of heaven and earth had not ex- ercised and manifested reigning grace, towards his disobedient and rebellious creatures. But, with the bible in his hand, and the gospel in view, the mere infant in religious knowledge and in christian experience is at no loss for an answer : for the wayfaring 7nan, though a fooly shall not err therein. Nay, such is the pleasure of God, that he fre- quently reveals this truth in its glory, to those who are esteemed fools by the haughty sons of science, that no flesh might have the least ground of boast- ing. Justijication is a forensic term, and signifies the de- claring, or the fironouncing a per son righteous accord- ing to law. Justification is not the making a person righteous, by a real, inherent change from sin to holiness, in which the nature of sanctification consists ; but it is the act of a judge, fironouncing the fiarty acquitted from all judicial charges — That the blessing of which we speak does not consist in a real change from sin to holiness, will further ap- pear Irom considering, that justijication is diame- trically opposite to condemnation. Now the sen- tence of condemnation is never supposed to make the person criminal on whom it is pronounced. There is no infusion ©f evil qualities into the cul- ity, or blasphemy, say they are pardoned. This one consider- ation, I humbly conceiee, is an irrefragable proof, that there is a real, an important difference between justification and pardon. To which I may add, Paul treats upon them as distinct bless* in^s, in Jets xiii. 33, 39. IN ouii JLsi^FICAilO^^ 120 ..iLsmind; nor is he made guilty, cilhcr ia the eve of the public, or in his own estimation. But being arraigned as a criminal, and proved guilty of a capital offence, according to the tenour of that law by which he is tried ; he is esteemed worthy of death, and condemned accordingly. — So, in Justi- fication. The subject of it is pronounced righteous in the eye of the law ; is deemed worthy to live, and his right to life is declared. Hence that justi- fication of which the scripture speaks, and is now the subject of our inquiry, is called the juatification ^/ ^iA-* T^^t the words justify., jufili/ied, and justijication are used by the sacred writers in a fo- rensic sense ; and opposed to the words condemn, condemed, and coridcmnation, is manifest to every at- tentive reader.! Justification, in a theological sense, is either legal or evangelical. If any person could be found that has never broken the divine law, he might be justi- fied by it, in a manner strictly legal. But in this way none of the human race can be justified, or stand acquitted before God. For all have sinned ; there is none righteous, no, not one. The whole world, having transgressed, are guilty before the eternal Judge, and under the sentence of death by his righteous law. On this ground, every ©ffender is excluded from all hope, and abandoned to utter destruction. For as an obedience absolutely per- fect, is the only righteousness which the law can accept ; so punishment inconceiveable, or death eter- nal, is the least penalty it v/ill inflict, on those that * Rom. V. 18. f To this puipose the follorring texts, instead of many more, may be consulted. Exod. xxiii. 7. Deiit. xxv. 1. 1 Kings viii. 31, 32. Job. xiii. IS. and xxvii. 5. Pror. -xvii. 15. Matt. xi. 37. Luke vii. 29. Rom. ii. 13. and iii. 4 and Tiii. 30, 33, 31. M 130 -©F CRACr., 13 IT liEIG.NS fall under its curse. — That justification, thcicrorc, about which the scriptures principally treat, and ivhich reaches the case of a sinner, is not by a per sonal, but an imputed righteousness ; a rii^htccut:- ness vjithQut the lawj* provided by grace and re- vealed in the gospel : for which reason, that obedi- ence by which a sinner is justified, and his justi- fication itself, are called evangelical. In this aflair there is the most wonderful display of divine jus- tice, and of boundless grace. Of divine justice ; if we regard the meritorious cause and ground on which the justifier proceeds, in absolving the con- demned sinner, and in pronouncing him righteous. Of boundless grace ; if we consider the state and character of those persons to whom the blessing is granted. Justification may be further distinguished, as be- ing either at the bar of God, and in the court of conscience ; or in the sight of the world, and before our fellow creatures. The former is by mere grace, through faith ; and the latter is by works. It is the former of these I shall now consider, which may be thus defined : Juniification is a judicial, but graciotis act of God; by •n'/iich a fii finer is absolved from the guilt of ain, is freed from condemnation, and has a right to eter7ial life adjudged, merely for the sake of our L,ord*s obedic7ice which is imputed tv him^, and received by faith. To justify, is evidently a divine prerogative. It is God that justifeth. That sovereign Being, against whom we have so greatly offended, whose law we have broken by ten thousand acts of rebellion against him ; has, in the v,\iy of his own appointment, the sqIc right, of acquitting the guilty, and of pronounc- * Rora. iii. 21. Lii uuii JusTincArio^. iJl ;^- t'lCiii rIgl)tcous. Jehovah, -whose judj^mcnt is vvuys accoi Jhig to iniih, is ihc justificr of nil that olieve in Jesris. Here guice reigns. For the in- . "litely wise God appoints the wuy : the rig;hteoiis and merciful God provides the mcivns, and — let the sucrcd nanie be repeatedly mentioned with profound - cvciciice — the God of all grace imputes, the righto- 'STiessand pronounces the sinner ucquittcd, in pcr- ct agreement v/ 1th the demandii of his violated law, d L'le rights of his offended justice. NVhat is here, as well as in several passages ©f lipture, affirmed concerning God, considered es- r.rkliy ; is, in some pL.es of the infallible v/ord, • ore particularly appropriated personally to the Fa- ther. It is manifest, however, that all the three di- vnic Persons are concerned in this grand uiTair ; and each performed a distinct part in this particular, as al- ?^o in the whole economy of salvation. The eternal Father is represented as appointing the way, and as giving his ov/n Son to perform the conditions of our acceptance before him. The divine Son, as engag- ing to sustain the curse, and make the atonement ; to fulfil the terms, and provide the righteousness by which we are justified. And the Holy Spirit, as re- vealing to sinners the perfection, suitableness, and freeness of the Saviour's work ; enabling them to re- ceive it, as exhibited in the gospel of sovereigri grace; and testifying to their conscience complete justification by it in the court of heaven. — Thus the triune God justifies. And may we not ask, in the triumphant language of Paul, TVAo shall condemn ? If Jehovah pronounce the sinner acquitted, who, in earth or hell, shall reverse the sentence ? If the Most High entirely justify, who shall bring in a second charge ? There is no higher court to which any appeal can be made. There is no superior tribunal at v/hic?^ 13S OF CKAC'E, AS IE RF.IC'VS a coinpluint can be loc!g:C(l, aei:alnst any of those hap- py soute whose invaluable privilege it is to be jusli- lied by the ctcniul (iod. When he acquits in judg- ment, he absolves from all guilt, he accepts as com- pletely righteous ; otherwise, a person immediately after he is justified must be supposed to stand in need of a further justification, which is highly absurd. This divine sentence shall never be made void, by any unworthiness of him on whom it is passed, nor by the accusations of Satan : but shall stand, firmer than the everlasting hills; unshaken as the throne of God. This sentence — let my reader dwell on the ravishing truth, let his very soul feast on the precious doctrine — t!iis sentence, htiuQ the Jtistijica^ ion of hfc^ is pregnant, with all the blessings of the everlasting covenant, with all the felicity of the world of glory. Superlatively great, glorious, and divine, is the blessings of justification. Most ardently to be sought; most thankfully to be enjoyed. Can any one, con- scious of possessifr^ it, cease to exult in God his jus- tifier ; who, by being so, is also the God of his praise ? Or, who that is convinced of his guilty, condemned condition, can cease to pray and more earnestly to long for it ? — O, sinnf r I are you in- sensible to the worth of this blessing, and supinely iiegligent about it ? be assured, then, that you arc m your sins, and under condemnation. The justifica- tion of which we treat is far from you. And what, if you should never be justified ? What, if your affront- ed Sovereign should swear in his wrath, that he will never forgive, never accept you; but that you shall die under the curse already passed upon you ? In such a case, though av\ful beyond conception, what could you have to object ? You have trampled hi^ authority under your feet, and cherished a spirit of- the most maUfi:n:;nt en^nilv agr/iiist hirp. Yeur^ IN 0V& JPSTIFICATIOX. 133 eonscience tesUnes, that you have neither obeyed his law, nor loved his gospel ; that you have had little concern M-hether He was pleased or offended, so that you could but gratify your impetuous lusts, and obtain your sordid purposes. You have, it may be, never considered the death of the Son of God as" worthy of your serious notice; tliough it is the greatest and most wonderful event that evei took place in the universe, and the only thing thai can save you from final condemnation. — Remember, thoughtless reader ! that you have a cause to be tried at the bar of God, and before Jehovah your Judge, which involves your all. An eternal hell to be suf- fered, or an eternal heaven to be enjoyed, will be the awful or the glorious consequence of being cast or acquitted in judgment. Can you rest, then, can you take any comfort, while entirely ignorant whether the Judge immortal will abholve or condemn you? Con- sider the ground on which you stand, and the reason of that hope Avhich is in you. A mistake about the way of acceptance with God will be attended with the utmost danger ; such danger that, where it is final, inevitable and eternal ruin must be the conse- quence. May the God of grace and the Father of lights awaken the sleepy consciences of the inconsid- erate, into an earnest solicitude about it I and may he direct the steps of such as are anxiously inquiring, ^loiv shall men be just ivith God? The persons to whom the wonderful favour is jvranted, are sinners and ungodly. For thus runs the divine declaration ; To him that ivorketh is the re- =a;ard of justification, and of eternal life as connected with it; not reckoned of grace, but of debt. But to ^liin that luorketh not, but believeth on him thai jus- tifeth — whom ? the righteous ? the holy ? the emi- nently pious ? Nay, verily, but the ungodly ; his U 2 13^ OF GRACE, AS IT REIGNS fapthy or that in which he believes, ia counCc4 unto him for righteousness. From this reraarkable text we learn, that the subjects of justification, considered in themselves, are not only destitute o.^ a perfect righteousness, but have performed no good works at all. Nor are they only described as having perform- ed no good works, but also as being entirely desti- tute of every heavenly qualify and righteous disposi- tion. They are denominated and considered as un- godly, when the blessing is bestowed upon them. The mere sinner, the ungodly person, he that ivork' cth not^ is the subject on whom grace is magnified ; toward whom grace reigns in justification. Thus it is written in those sacred canons of our faith and practice which are unalterable. Before I dismiss this important passage, I will present my reader with the thoughts of Dr. Owen upon it. " To say, he who ivorkcth noty is justified through believmg, is to say, that his works, what- ever they be, have no influence into his justification.; nor hath God in justifying him any respect unto them. Wherefore he alone who worketh not is the subject of justification ; the person to be justified. That is, God considereth no man's works, no man's duties of obedience, in his justification ; seeing we are justified freely by his grace. And when God affirmeth express- ly, that he justificth him who worketh not, and thai freely, by his grace ; I cannot understand what place our works, or duties of obedience, can have in our justification. For why should we trouble ourselves to invent of what consideration they may be, in our justification before God, when he himself affirms that they are of none at all ? Neither are the words capable of any evading interpretation. He ths^t worketh not, is he that worketh not, let men say ;yhat they please and distinguish as long as they I IN OUR JUSTIflCAirOK. 1^5 will. , And it is a boldness not to be justified, for any to rise up in opposition to such expressed divine tes- timonies ; however they may be harnessed with phi- losophicul notions and arguings, which are but as thorns and briars wliieh the word of God will dash through and consume. But the apostle further adds, in the description of the subject of justification, that God justi/ictk the ungodly. This is that expression which hath stirred up so much wrath among many, and on the account whereof some seem to be much displeased with the apostle himself. If any other person dare but say, that God justijieth ths uagodlij^ he is presently reflected on as one that, by his doc- trine, would overthrow the necessity of godliness, holiness, obedience, or good \rorks. For what need can there be of any of them, if God justified the un- godly ? Hov/beitthis is a periphrasis of God, that he is he, who justijicth the ungodly. This is his prero- gative and property; as such he will be believed and worshipped, which adds weight and emphasis un- to the expression. And we must not forego this tes- timony of the Holy Ghost, let men be as angry as they please. '" But the difference is about the meaning of the words. If so, it may be allowed without mutual offence, though wc should mistake their proper sense. Only it must be granted, that God justijieth the ungodly. That is say some, those who former- ly were ungodly ; not such who co7itinue ungodly when they are justified. And this is most true. All that are justified, were before ungodly; and all that are justified are at the same instant made godly. But the question is. Whether they are godly or un- godly, eintecedently^ in any mioment of time, uat« their justification ? If they are considered as godly ind are so indeed, then the apostle's words are not 136 OF GRACE, AS IT RErOIfS true, that God justifieth the ungodly; for the con- tradictory proposition is true, God justifieth none but the godly. Wherefore, although in and with the jus- tification of a Ginncr, he is 'made godly ; for he is endowed with that faith which purifietii the heart, and is a vital principle of all obedience, and the con- science is purged from the dead works by the blood of Christ : yet, antecedently unto his justification, he is ungodly and considered as ungodly ; as one that ruforkcih ?2o! ; as one whose duties and obedience contribute nothing to his justification. As he worketh not, all works are excluded from being the cause ; and as he is ungodly, from being the condition of \i\^ justification."* That the mere sinner is the subject of justifica- tion, appears from hence. The Spirit of God i,pcaking in the scripture repeatedly declares, that we are justified by grace. But grace, as already observed, stands in direct opposition, to works; all works and worthiness of every kind and of every degree. Whoever therefore is justified by grace, is considered as absolutely unworthy, in that very^ instant when the glorious blessing is vouchsafed to hiKi. This momentous truth is yet more strongly expressed in the follov/ing cmphatical words ; Being justified frtcly by his grace.'^ Freely by grace. If these words do not prove that justification is entirely free, without the least regard to any. supposed ho- ly qualities in the sinner, or any good works per- formed by him, antecedent to his being possessed of the unspeakable favour ; I think it is impossible to express any such thing. The most fruitful in- vention would be at a loss to contrive a form of words better adapted to express the communication * On JusHJicaimi, chap. xviiL f Rom. $ii. 2t. IX OUR JUSirFICATIOX. 137 of any benefit in a way of mere favour. This text infornr.s us that, in regard to God, justificiilion is iui act of pure, lumuxed p;race ;. exclubive of all good works, and absoiutely indepenther part of his salvalion, he is willin-^ to be no- thing, less than nothing ; that grace muy reign, that grace may be alt in all. The various facts and testimonies produced from sacred writ, when treating about the freeness of par- don, equally prove the point nnder consideration : und might, with many others, be adduced and plead- ed on this occasion. For he that is purdoned, is jus- tified ; and he that is justified, is pardoned, ks before observed. Consequently, if our pardon be free, onr justification cannot be conditional. But, to avoid prolixity, I shall nat further enlarge in proof of the glorious truth ; only would just observe — That so great a blessing, yet absolutely free ;. so divine a fa- vour, yet not suspended on any condition to be per- formed by the simier, discovers astonishing grace. This must silence the fears and raise the hopes of the guilty, the accursed, the seif-condenmed. And may their hopes be raised by such a consideration : and also by beholding the glory of that infinite Be- ing, whose honour nnd sovereign prerogative it is, to be inviolably just, yet the Justijier of the un- godly, ^ Having considered the antecedent slate of the person whom God justifies, and the freeness with which the important blessing is bestowed upon him ; the way appointed in the eternal counsels and re- vealed in the everlastrng gospel, in which the con- demned criminal may be honourably acquitted be- fore the divine tribunal, and accepted as righteous, now demands our attentive regard. Here we be- hold immaculate holiness and strict justice, har monizing with tcnderest mercy and freest favoui-. Nor can it be otherwise. The Judge of all t'le IN OUR jusTifirAino.N% 1^9 cartii must do rigl»t. He can acquit none -without a complete righteousness. For to justify a pei son. imd judicially to pronounce him righteous, are the ??ame thing. Justification is evidently a forensic term, and the thing intended by it a judicial act. So that, were a person to be justified without a righteousness, the judgment would not be accord- ing to truth ; it Would be a false and unrighteous sentence. That righteousness by which wc are justified must be perfect ; must be equal to the demands of that law, according to which the sovereign Judge proceeds in our justification. Every judge, it is evident, must have some rule by which to proceed in his judicial capacity. This rule is the law. To talk of passing judgment, without having any re- gard to a law, is absurd, and involves a contradic- tion. For, to judge, is notliing else but to deter- mine whether the object of judgment be ac<:ording to rule. A judge first considers what is f^^ct, and then, comparing the fact with the rule of action, he pronounces it right or wrong, and approves or con- demns the performer of it. An imperfect obedi- ence, therefore, before a judge, is not rigetecus- ness : For, in this case, righteousness is no other than a complete conformity to that law which is the rule of our conduct. To accept of any obedience short of the rule, instead of th'dt which perfectly answers it, is to act, not in the capacity of a right- eous judge, but under the character of an absolute sovereign. So Jehovah himself declares, that he ivill by no means clear (he guilt7j in judgment; that he tvill not at all acquit the ivicked ; and, conse- quently, that he will justify none without a perfect righteousness. That obedience, therefore, which is available for this grandest of all purposes, mwst 3'K) ar ciiACE, as ir RLiost answer the demands of divine law. It must be suck as will vindicate the honour of eternal justice, and of inviolable truth, in declaring the subject of justification completely righteous. Yes, reader, it must be such as you may venture to plead, without the least imputation of arrogance, at the throne of grace and the bar of judgment ; such to which you may warrantably ascribe your ha^^piness in the hea- venly world, and in which you may glory to all eternity. Many persons talk of, I know not what, conditions of justification : some supposing one thing, and some another, to be the condition of it. But hence it ap- j)ears, that the only condition of our acceptance with God, is a iitrfect righteousness. This the law re- quires ; nor does the gospel siibstitute another.— }'or as the divine law can have no more, so it will admit of no less. Those persons, therefore, who think of any thing short of complete obedience be- ing suflicient ; let them call the supposed condition by v.'hat name they please ; may do well to consider, how they can free themselves from the charge of Antinomianism. For the gospel does not, in any degree, make void the Uw. So far from it, that the voice of the gospel and the death of Christ, de- monstrate Jehovah to be absolutely inflexible, as to all that his holy law requires or forbids. I'he way in which sinners are justified, does not in the least infringe on its rights. For, considered as moral, it is unalterable and eternal. Perfect obedience was demanded by it of man, while in a state of innocence, as the condition of life. Perfect obedience it still requires of man, though in a state of apostasy. And perfect obedience it must have, either at our own, or a surety*s hand, or we must fall eternally undo its curse Where then shall we find, or how shall \vc obtain a justifying righteousness ? Shall we flee to the law for reliel ? Shall we apply, with diligence and zeal, to the performance of duty, in order to attain the desired end ? Such a preccdure, though it mighl flatter our pride, would betray our ignorance, dis- appoint our hopes, and issue in eternal ruin. The apostle of the Gentiles, when professedly handling the doctrine of justificalicn, positively afiirms and strongly proves, that there is no acceptance witii God Oy the works of the law. Now the works ol the law, are those dudes of piety and of humanity which the law requires. Nor can any acceptable obedience be performed, which is not required by that law which demands perfect love to God, and pefect love to man. So that when the infallible teacher excludes the works of the law, from having any concern in our justification, he entirely rejects all our v.^orks, all our duties of every kind. But let us hear his words and consider their import. By the deeds of the law, by our own obedience to it, however sincere, shall no flesh be justified^ ac- cepted of God, and pronounced righteous jn his sight. The reason is evident ; for by the law is the know- ledge of si?!, as an opposition to th'3 divine revealed Avill, and as deserving an everlasting curse.* But if so, it is absolutely impossible that we should be justified by it ; for a law which proves us guilty, is far from pronouncing us righteous in the eye of the lawgiver. The law entered^ was promulgated at Sinai, that the offence might abound ; that the abundance of our iniquities might be manifested, and their exceeding sinfulness appear.f — The law nvorketh wrath. It reveals the wrath of God against all ungodliness and unrighteousness of men. It * Rom. iii. 20. Gal. ii. 16. f Rom. t. 2a N 14S OF ORACE AS IT REIGNS fastens a charge of guilt on the criminal, and works a sense of deserved wrath in his conscience. Far from justifying any offender, it denounces utter de- struction against him, and unsheaths the sword of x'engeance.*— »/f5 many aa arc of the works of the laiv ; who do their best endeavours to keep it, and are looking for justification by it ; arc — what ? In a promising way to obtain acceptance with God, and to be rewarded with life eternal ? quite the reverse. They arc under a dreadful curse. J'^or it is turitten by the pen of infallibility, and is awfully expressive of Jchovah*s unchangeable purpose : Cursed is EVERY ONE, without any respect of persons, without any regard to pleas, that continueth not in all THINGS mhich are ivritten in the book of the law to do them4 From this alarming text we learn that there never was, nor can be any acceptance with God, without a perfect obedience — An obedi- ence, perfect in its principle, complete in all its parts, and without the least interruption in thought, word, and deed. For he 'who fails in one pointy breaks the law, is guilty before God, and exposed to iuin.| The apostle argues in proof of hi« point, from the opposition there is between living by faith, and liv- ing by the luorJcs of the laiv. These are his words j That no man, however excellent his moral character, however righteous in his own esteem, is justified by Jiisown obedience to the law in the sight of God, it is evident ; For the just, the truly righteous and jus- tified person, shall live by faith. And, that he docs not obtain the character, or enjoy the blessedness connected with it, in virtue of his own obedience, appears from hence ; the law is not of faith : it makes no mention of a Redeemer, or of believing in * Rom. iv. 15. t Gal. iii. 10. | Jftmes ii. 10. i rN ova JusxificAiiox* l-iS' .i.ni. But its uniform language is, t/ie man that do* cth them ; that punctually performs the duties en- joined, and entirely avoids the things prohibited \ lie, and he only, shall live in them ; shull find accept- ance and enjoy peace.* The inspired penman, ever jealous of his Master's honour, ever concerned for the glory of divine grace, argues from an absurdity ; an absurdity, obvious to the meanest capacity, and shocking to every mind that has the least esteem for the Lord Redeemer. Jf righteousness come by the Haw ; if men either were or could be justified by their own duties and endea- vours, then It would inevitably follow that Christ is dead in vain i all his obedience and all his sufferings were useless things ; there was no occasion for them.f Again ; if th^y iDhich are of the lav) be heirs ; if they who rely on their own legal performances, be ac- cepted of God and entitled to the heavenly inher- itence ; faith in a dying Redeemer is made entirely void^ and the firomise of life by him is made of none tffcct.X Nor are the works of the law, which Paul so ex- pressly and repeated excludes from having any con- cern in our justification, to be understood only of ai\ obedience to those fiositive institutions of Jehovah, which, being of a temporary kind, were abrogated by the death of Christ. His design was to set aside al? our obedience to every law ; all our works and du- ties of every kind. That this was his intentions, ap pears from the following considerations. — The apos- tle excludes all works in general. God imfiuteth righteousness without works — By grace ye are saved •-^not of worki — If by grace^ then it is no more of works — not by works of righteousness xi^'hich we have done — JVho hath saved us — not according to ot:: * Gal. iii. 11, 12. f Gal ii. ^l, t Rom, ir, 14 l^i OF GRACE, AS IT REICN'S ivorks. He does not only say, that we are not justi- fied by the works of t/ic iavj ; but also, that we arc not justified by luorks.^ performances, duties, obedi- ence, in general, what rule soever may be their ob- ject, or hov.everthey may he denominated. He does not give the least hint, as if he meant only to exclude the works of some particular law, or duties of some l)?.rticular kind, in contradistinction to others. And when the Spirit of God declares, without limiting the phrase to any particular kind of duties, that we are not justified by works; what authority have we to restrain the sense to this or that sort of works, to the exclusion of others ? For as all duties perform- ed in obedience to a law are ivorks^ whether the law be considered as moral or ceremonial, old or new ; ?.o all works, whatever they be, are here excluded ^vithout any exception. Tiiat law which the apestle designs, stands in di- 3ect opposition to the grace of the gospel, and the prci-aise of life ; to faith in Christ, and the righteous- ness of faith. The promise that he should be the heir cfthc^'orld, r^aa 7iot to Abraham^ or to his seed through the law, but through the righteousness of faith. J^or if they ivhich arc of the law be heics, faith is made ucid^ and the promise r.iadc of 7ione effect. Because the law iDorketh wrath; for where there is 720 law, there is no tran&gression. Therefore it is of faith,. that it might be by graccythat the promise might be, iure to all the seed* Nov/ it is the moral, and not the ceremonial law, that stands opposed to grace, and t.he promise ; to faith, and the righteousness of faith. For the ceremonial law, exhibiting in various ways the grace of God, the promised Messiah, and life by him, as the great objects of faith and hope under the ancient Jewish economy j cannot be stated P.om, if. 13, 14. 1C\ 16 in OVR JUSTIFICATION. t45 and considered in this contrasted view, ^uthout a irjanifest impropriety. But the moral law is no( of faith; it contains no revelation of grace : it exhi- bits no foundation of trust, no object of hope for sin- ners ; nor does it make the least promise to tiiem, but all the reverse. Besides, the law here intended ivorketh ivrath. By a transgression of it, wrath is incurred ; and by a conviction of the evil of such disobedience, a sense of deserved wrath possesses the conscience. Which, though perfectly^ applicable to the moral law, and to mankind in gen- eral as breakers of it ; yet cannot be afi&rmed of the ceremonial institutions, neither in regard to Jews, nor Gentiles. Because, as to the former, those rights were long since abrogated: and, as to the latter, they never were under any obligation to observe them. The important reasons assigned by the sacred (VisputaJit^ why we cannot be justified by the works of the law, but by faith m Jesu^, make it evident, that he intended to exclirde, not only all ceremoi.ial performances, but also all our moral obedience. Having asserted, that there is no justification by the deeds of the law, he adds ; For by the Law is the knovjlcdse of &in* No'v the apostle informs us, from his own experience, that the knowledge of sin comes by that law which forbids all irregular desires, and every unsanctified affection. / had not kyiOKvn sin but by the laiu ^ for I had net known lust^ cxcep.t the !aw said, Thou shalt not covet.^ Hence it is plain to a demonstration, that all the duties of that law by which is the knowledge of sin, are en.- tirely excluded from all concern in our justification ; and, that the law which convinces of sin, is spirit- ual i reaches the thoughts and intents of the he^t; • Ram, iii. 20. f Rom. vii. 7. N2 i40 or GHACE, AS IT REIGNS saying, Thou ahalt not covet. Whether it be the moral, or the ceremonial law that is here intended, the reader, I presume, will be at no loss to determine. Another reason assigned is, Lest anxj man should boast. For thus it is written ; By ^race ye arc sav- ed-^not of works, lest any man should boast — To de- clare at this, time his ri((hteousness, that He might be just and tUe justijier of him that btlieveth in Jesus. TVhere is boasting then ? it is excluded. By what law ? of works ? Aay : but by the law of faith. Whence the apostle infers the following conclusion : Therefore we conclude, that a man is justified by faith without the deeds of the law.* Now of what are men ready to boast, in religious view, but of their sup- posed moral goodness ? Of what except the integrity of their hearts, and the regularity of their lives; their sincere intentions, and their pious performances ? These therefore we may justly infer, are entirely ex- cluded. For if no works be excepted but those of a ceremonial kind, and if our moral obedience be any way concerned in procuring acceptance with God, how is boasting excluded ? Does not the perform- ance of moral precepts afford as fair a ground for boast- ing, as the aubmission to ceremonial rites ? and were not the ancient Pharisees guilty in both respects ?t Nor is Jaith itself our righteousness, or that for the sake of which we are justified. For though believers are said to be justified by faith, yet not for faith. That faith is not our righteousness,. is. evident from the following considerations. No lyian's faith is perfect ; and if it were, it would not be equal to the demands of the divine law. It couW not, therefore, without an error in judgment, be accounted a complete righteousness. But the • Eph. ii. 8, 9. Rom. iii. 26, 27, 28. f Luke xriii. Tic IN OUa JUSTIFICATIOlf,. 14? judgment ot God, as before proved, is according t© truth, and according to the rights of his law. That obedience by which a sinner is justified, is called t/ie righteousness of faith; righteousness sr faith ; and is represented as revealed ro faith ;* consequently, it cannot be faith itself. Faith, in the business of justification, stands opposed to all works. To him that ivorkcth 7iot^ BUt believe th. Now, if it were our justifying righteousness, to con- sider it in such a light would be highly improper. For, in such a connection, it falls under the consider- ation of a work, -^ condition^ on the performance of which our acceptance with God is manifestly suspend- ed. If faith itself be that on account of which we arc accepted, then some believers are justified byamore, and some by a less perfect righteousness, in exact proportion to the strength or weakness of their faith. He was strong in faith — O ye of little faith. Conse- quently, either more of justice and less of grace must appear in the justification of some, tlian in that of others; or else it must be concluded, that some are more fully justified than others ; each of which is absurd. That which is Me end of the /a 'zy, is our righteousness ; which certainly, is not faith, but the ©bedience of our exalted Substitute. Christ is the pnd of the law, for RiGHtEousNESS^to every one that believeth. That righteousness, by which naany arc justified, is the obedience of One. The believer, therefore, is not justified for the sake of his own faith ; &r then there must be as many distinct righteous- nesses, as there are justified persons. Were faith itself our justifying righteousness, we might, with- out either pride or folly, depend upon it, plead it before God, and rejoice in it. For whatever \M^ *Ro|n.iU.22. Philip, iii. 9. Rom.i.l7. }40 OF GRACE, AS IT IlEIGNS Most High is pleased to accept as our justifying righteousness, may be pleaded, before him, as such. \Vhatever may be so pleaded, must be esteemed a proper ground of our confidence — may be used as J an argument in prayer at the throne of grace, and as 1 the foundation of our expecting frnal happiness : ;md whatever is the ground of our confidence, must be the source of our spii'itual joy. So that,, accord- ing to this hypothesis, not Christ, but faith, is the capital thing ; the object to which we must look.. I The glorious Redeemer and his undertaking, arc ^ only considered as auxiliaries in the affair of justi- fic.ition ; while faith is the grand requisite, as it renders Immanuel's work effectual, and crowns the whole. To understand those words, Faith was- imjiuted to him for righteousness^ in the Arminian sense, is to contradict the whole scope and design of the apostle*s argumentation, when treating about the justification of sinners. Fer his main dcsigrt is to prove, that the eternal Sovereign justifies free- ly ; luithout any cause in the creature. But, ac- cording to this hypothesis, fuith is the condition y is the cause ; is that on account of which we arc accepted as righteous. For it is considered under the formal notion of righteousness. Hence it ap- pears, that it is not faith itself, but its glorious Object- which Paul intends, when he speaks of faith being imputed for righteousness. But is not that law which man was originally un- der, which requires an absolutely perfect obedience, and denounces a curse on the least offender, abro- gated by the mediation of Jesus Christ ? and is not a new, remedial, milder law introduced in its place ;. one that is more happily adapted to the infirmities of a fallen creature, requiring only di sincere ohe^ cncc, as the condition of acceptance before the so- J^ OUR JUSTIFICATION. 149 \'C reign Judge ? No : For, not to take noliee that s\ich a scheme represents the gospel as making void the lanv ; not to mention many other things which might be urged : the sentiment supposes, that the old, the eternal law of God, was either too strict in its precepts, or too severe in its ptnal sanction ; and that its requisitions never were, nor ever will be per- formed, either by ourselves or by our Surety. An imagination this, which deserve** the utmost abhor- rence ; as, in one view, it denies perfection to that law which is hohj^ and just ^ and good ; and as, in another* it highly reflects on the wisdom, or equity, or goodness of the supreme Legislator for en?.cting a law, the repeal of which was so necessary in order to accomplish the designs of his grace, — Besides, the scheme is absurd. For it supposes that the law which man is now under, requires only an imperfect obedience. But an imperfect righteousness cannot answer its demands, whether it be denominated old or new. For every law requires perfect obedience to Its own precepts and prohibitions. Under what- ever law we arc, it must be the standard of duty and the rule of our obedience ; and every rule requires, and cannot but require, a complete conformity to itself. That law which forbids every irregularity in our tempers and conduct, whatever name it may bear, is the rule of our duty, the law which is now in force ; otherwise, such irregularity Avould not be hin ; such a deviation from perfect rectitude would be no fault. That which is not prohibited, that which is the breach of no law, cannot be sin ; for sin is a transgression of the l(n:\ If then we are forbidden to commit sin, it must be by a law that is now in force ; and if every sin be a breach of it, no- thing short of perfect obedience can be required by it. Consequently, nothing can be accepted as righteous- ness by our eternal Judge, but sn obedience in iaI' ti4 OJ GKACE, AS IT KEIGNS respects complete ; perfect obedience, cither per- formed by us," or imputed to us.* * To obviate objections, and to enforce ray argument, I will introduce a paragraph or two from a late excellent writer; v.ho, when touching upon this subject, obserres : " They," ti)e Arminians, ** strenuously maintain, that it would be unjust in God, to require any thing of us beyond our present power and ability to perform ; and also hold, that we are now unable ta perform perfect obedience, aud tliat Christ died to satisfy for the imperfections of our obedience, and has made way that our imperlect obedience might be accepted instead of perfect ; wherein they seem insensibly to run themsel. es into the gross- est inconsistence. For they hold. That God in m^cy to man- kind has abolished that rigorous constitution, or lam that thetf Tiere under originally ; and^ instead of it has introduced a more mild constitution^ and put us under a new larv^ nhich requires no more than imperfect^ sincere obedience^ in compliance nith our poor, injirm, impotent circumstances since the fall •' Now, how can these things be made consistent? I would ask, What law these imperfectiona of our obedience arc a breach of? If they are a breach of no law that we were ever under, then they are not sins. And if they be not sins, what need oC Christ's dying to satisfy for them ? But if they are sins, and the breach of some law, what law is it ? They cannot be a breach of their new law ; for (according to their principles) that re- quires no other than imperfect obedienco, or obedience with imperfections : and, therefore, to liave obedience attended with imperfections is no breach of it ; for it is as much as it requires. And they cannot be a breach of their oWlaw ; for that, they say, is entirely abolished, and we never were under it. — They say, it would not be just in God to require of us perfect obedience, b«>cause it would not be just to require more than we can perform, or to punish us for failing of it. And, therefore, by their own scheme, the imperfections of our obedience do not deserve to l)e punished. What need, therefore, of Christ's dying to satisfy for tliem ? What need of his suffering, to satis- fy for that which is no fault, and, in its own nature, deserves no suffering? What need of Christ's dying to purchase that orr imperfect obedience should be accepted, wlien, according to Uieir scheme, it would be unjust in itself that any other obedi- eiioc than imperfect should be required? What aced oV IN OFR JUSTIFICATION. 151 Nor are we accepted of God on account of any holi- ness wrought in us by the Holy Spirit ; or of any good works performed by us through the assistance of divine grace after regeneration. For however at- tained or performed, if it be ours by way of inherency, it comes under the denomination of our owt rig-hc- eousnc^s. But all our own righteousness is extreme- Christ's dying to make way for God's aecepting such an obedi- ence, as it would be unjust in hiin not to accept ? Is there any need of Christ's dyin^ to prevail with God not to do'unright- eousljr ?— If it be said, That Christ died to satisfy that old law for «s, that so rve might not be under it, but that there might be room for our being vnder a milder law : Still I would inquire, What need of Christ's dyiug that we might not be under a law, which, by their principles, it would be in itself unjust that we should be under, whether Christ had died or no ; because, in our present state, we are not able to keep it ? '* So the Arminians are inconsistent with themselves, not on- ly in what they say of the need of Christ's satisfaction, to atone for those imperfections whicli we canflot avoid ; bat also in wliat they say of the g^race of God, granted to enable men to perform the sincere obedience of the new law. They grant that by rea- son of original sin, we are vtterly disable^dfor the performance of the condition, without newgracefrmn God. But they affirm, that he gives such grace to aU, by which the performance of the condition is trtily poisiblc ; undthat upon this ground He may and doth most justly require it. — If they intend to speak pro- perly, by grace they must mean that assistance which is of grace, or of free favour and kindness. But yet they speak of it, as very unreasonable, unjust, and cnicl, for God to require that, as the condition of pardon, that is become impossible by original sin. If it be so, what grace is there in giving assist- ance aud ability to perform the condition of pardon ? Or why is that called by the name o^gra^e, that is an absolute debt, which God is bound to bestow, and which it would be uujust and cruel in him to withhold; seeing he requires that, as the condition of pardon, which we cannot perform without it ?" — See that mastetly work entitled, A careful a;id strict Inquiry into the modem prevailing Nations of that Freedom of fVill^ which is supposed to be essential to Moral Agency, Part III -Sect. ill. Bj Mr. Jonathan Edwards. t^S TiT CRACr, AS TT RriGS^S ly imperfect, and is therefore entirely excluded.— This appears from hence. All righteousness con- sists, either in habit, or in act ; either in principle, or in practice. Now if our external obedience to the commands of God be not our own righteousncsn', there is no such thing; and so the phrase, as used in the sacred writings, must be entirely destitute of .all propriety. As to the principle of all obedience, what is it but the love of God ? This is purity of heart; this is true holiness. And though this hea- venly aflection be not natural to nKin, hut a fruit of the Spirit ; yet it is included under the general idea of our own righteousness. For there is no such thing as righteo\isness, or moral goodness, where God is not the object of supreme affection ; — where our Maker is not sincerely loved. A rational creature who does not love the infinitely amiable Jehovah, far from hav- ing anything that may be called righteousness'^ is ac- tuated by the temper, and bears the very image of Sa- tan : For where divine love has no place in the heart, the dispositions of the mind arc entirely sinful, and the whole conduct a direct opposition to the revealed will ©f God. Consequently, if nothing be worthy the name of righteousness, where the love of God has no influence ; and if alf our own obedience be excluded, in the article of justification ; all that holiness, and all those duties which follow regeneration and are per- formed by the assistance of the Holy Spirit, must be totally set aside, as to that important affair. Accord- ing to those words : By grace ye are saved — not of works. What works ? those to which they were ere- ated in Christ Jesusy and in which God ordained that, they should walk.'* — Hence the apostle very evidently distinguishes between that righteousness bv which he vras justified, in which also ho desired to be * Eph. u. 8, 9, 10 IN OVR JUSlTPICATiOy, 153 found, and all his own righteous deeds, .ind be found in Him not having mine onvn righteousness^ which is of the law ; but that ivhich is through the faith of Christ, the righteousness which is o/'God by faith.* Nor can any man, with the least shadow of rea- son, suppose, that the apostle ever imagined himself to have attempted that holiness, or to have performed those good works, included underthe general phrase Ms own righteousness : without the divine assistance. To assert that our own righteousness is the con- dition of justification, is to confound the two opposite covenants of works and grace. What was the co- venant of works ? Was it not a constitution which required personal obedience, as the condition of life, and promised acceptance with God on the per- formance of that condrtio'n ? This was the tenour of it, and in this its distinguishing natuie consisted. Whatever co\'enant therefore proceeds on the same terms, whether expressed or implied, is, however it may be varied in other respects, a covenant of works. As in th« renewal of the first promise con- cerning the Messiah, in which the essence of the covenant of -grace was contained ; though the sove- reign Dispenser of all good was pleased to vary his language, and to exhibit his mercy in different views under the Patriarchal, Mosaic, and Christian tlis- pcnsation ; yet, in substance, it was always the same : so, whatever variations we may suppose to have tak- en place, respecting the covenant of works, while its grand characteristic. Do this and live, is re- tained, it is nevertheless the same covenant. To set the point in a cleared light, be it observ- ed ; That our first parents before the fall were un- der the covenant of works : and, supposing the • Philip, iii. 9. O 154l OF GRACE, AS IT iii:iG:erforniance of perfect obedience, yet that was easier to them in their primitive state, tliat the least supposed condiiion would be to us in our fallen, corrupted state. And, how great soever the disparity was, between the obe- dience prescribed and the blessing promised ; yet, had the condition been performed, and life enjoyed in con- sequence of it, the iiappy state would have been pos- sessed, not as a gift of grace, but as a renoard oy pac- tional debt* Nor would it have been of grace at all, in that sense in which the sacred writers us* the term "when treating about the justification of sinners. But supposing the condition of that covenant had been performejd by our first father, and that life had been enjoyed by him as the >reward of his own obe- dience : how, or by what means, could he have per- formed it ? ^Y that power and rectitude with which his nature v/as endued. But who gave him that power and rectitude ? Who endued him with holy qualtiies, and fitted him for such obedience ? Who maintained those moral abilities, aid preserved him in existence itself? The answer is obvious. It is plain, however, that his being furnished with sufficient capacities, and having them preserved by the Lord his Maker, would not have prevented the reward from being by works. Lifii would still have been by the legal covenant ; and entirely opposite, therefore, to that way of justifi- cation wliich is revealed in the gospel. V..,. fuittier to evince the truth and confirm the ar- nt» it m ly be observed ; That the covenant of ki itself did not require, even from innocent Ad- • ) , v.he performance of its condition by a power inde- * Rom. iv. 4. m OUR jusTirx€ATioi?. 155^ pferident ort'divine assistance. Nor could it, consistent with the nature of a dependent being, as maniii his ^st estate, and every mere creature, must necessari- ly be. For conversion is as nriuch owing to a di- vine power, as creation itself. Those holy qualities, therefore, with which man was at first enduea, could no otherwise be maintained, than by a continual di- vine influence from his Creator and Preserver. For if divine ajyency bt necess^iry to a continuance in mere existence, it must certainly be allowed necessary to an hoiy* and huppy existence ; such as our original parents would ur.doubtedly have enjoyed, had they continued in a state of innocence.— It" then we tilk of terms and conditions, respecting the covenant of grace ; the question is not, Whether they be great or small, hard or easy? but. Whether properly speak- ing, there be any condition at all, to be performed by the sinner, in order to obtain acceptance with God ? And, Whether a supposition of any such thing does not annihilate the radical difference between the cove- nant of- works, and the covenant of grace ?* * If the corenant of grace be duly considered, it will appear that the executioa of it, and the final hapoiness of the cove- nantees, do not depend cmi the proper exercise of the human will, or on any condition to he performed hy man : that cove- nant, having all its virttse and benign efficacy from the author- ity, love, and faithfulness of God himself. This glorious con- siitaiioii consists of absolute promises. Eph. ii. 12. Jer. xxxi. 31—34. Heh. viii. 10, 11, 12. Nor is there any thing like a condition, which is not contained in the promises themselves". Those persons, therefore, must acta very injudicious part, who endeavour to explain the nature of this divine covenant, by considering the propeities of those compacts which are common among men. For in so doing they entirely obscure the ^lory of sovereign grace, and leave the awakened sinner destitute of all hope. See Dr. Owen's Theologoumena, L. iii. C. 1. Witsu O Econ. F(zd. L. iii. C. 1. ^ 8 — 18. Jcta S_y7iod. Dordrech. Eafi iii. p. 312. Hoornbbekii Summa Controvers, L. x. p.80-7 156 OF GRAGB, A3 IT REI3NS If then the subject of justification be, in himsclt) ungodly ; if the supreme Governour of the world neither will, nor can, justify any. without a perfect righteousness ; and if such a righteousness cannot possibly be found in our own performances, nor iu fiiith itself, nor in any of the graces or fruits of the Holy Spirit ; it is absolutely necessary that right- eousness wrought out by a substitute,. sJiould be imputed to us, or placed to our account. Where, then, where but in the Jiniskcd work of Jesus Christ shall we find this vicarious righteousnea ? Yes, the spotless obedience, the bitter sufferings, and the accursed death of our heavenly Surety, con-p stitute the very righteousness by which sinners are justified before God. That amazing work which the incarniite Son completed when he expired on a cross, is the grand requisite for our justificaton before the heavenly tribunal. To this, and to this only, the eternal Sovereign has respect, when he pronounces the sinner just, and acquits him in judg- ment. Hence we are said to be made righteous by the obedience of Christ, ond te be justified by his blood. This blood being shed, and that obedience being performed by our divine Substitute, on the sinner's behalf and in his nature ; are placed to his account as fully and as much to his advantage, as if he had in his own person underwent the suffer- ings and performed the obedience. — The sufferings of the holy Jesus, those dreadful sufferings of the Sod of God and Lord of Glory, considered in con- nection with his consummate obedience to the pre- ceptive part of the law, which, for the superexcel- lency of it> is called the righteousness of G0I> these, including all that the righteous but broken law requires, being accepted by the Judge and im- puted to sinners, are the united cause aiid the only ground of their full dischnvrre. This — let nie ii> IN' OUK JITSTIFICAXlOif. 167 4ulgc the pleasing idea, and repeat tiic precious truth this, without any addition of any sort what- ever, is that work for the sake of which the wretch- ed sinner is pronounced just and adjudged to life, by Him who is of fiurer eyes than to behold biiqui- ty. By this obedience the law is honoured, and eternal justice completely satisfied. Jehovah de- clares himself well pleased with it, and treats as his children all those that are found in it. That we are not justified by a personal, but by an imputed righteousness, appears from the scrip- ture with superior evidence. There the doctrine is taught in the plainest terms : there the important truth is set in the strongest light- It was in this way, that Jeliovah justified the Father of the faith- ful J to the consideration of which notable example of divine grace a,id free acceptance, Paul referred his Jev/ish brethren for their conviction, and for the instruction of all who should at a.ny time inquire after the methods of grace. — Abraham was the re- nowned progenitor of the Israeiitish nation : and he was honoured with that exalted character, the FRIEND OF God. His resignation and faith, his obedience and piety, stand on everlasting record. Few, among all the sahus, ever manifested so cheer- ful a submission to the divine will, or so unreserved a confidence in tlie divine promise. No sooner did *he true God signify his will to Abraham., that he should leave his native country and his father's house, than he obeyed ; and went out, not knoiving Tji'Uther he nuent,* No sooner did the Great Pos- sessor of heaven and earth intimate his sovereign pleasure, that he should sacrifice his only son, his Isaac, whom he loved, than he readily subaiitted; '^ Gen. xii. 1. Heb. x5 &~ 02 158 OP aRi.CE, AS IT REIGNS though the heavenly mandate was quite unprece- dented, and the thought of performing it enough, one would think, to astonish and confound him. Yet these acts of obedience, though highly pleasing to God, and such as will be had in everlasting re- membrance, were neither the cause, nor the condi- tion, of his justification. They, indeed, afforded the noblest testimony that his faith was genuine, and his piety, real ; and, in that sense, he was jusr ti/ied, or declared righteous, by his ivorks,* But they, were far from being placed to his account in the article of divine acceptance. For if Abraham 'VDere justijied by his own 7uorks, though amazingly great, and in one instance quite unparalleled ; /le hath whereof to g/ory^ in comparison with others, who come far short of that elevated pitch of obedi-- cnce to which he arrived. But though he might? on that supposition, have gloried before his fellow creatures, y.et not before God. F:or what saith the scrl/iture ? Abraham believed the promise of God^ concerning the Messiah and the worJc to be accom- plished by him, and it was counted unto him for righteousness. Nor was. the method~-of divine pro- ceeding, m the justification of this' illustrious pa- triarch, any way singular. In this. respect he had no exclusive privilege. For it. is added, J\fow it i9as not written,, in the ancient scriptures, ybr his aake alo7ic, that i(, the work of a dying and rising Redeemer, was i7fifi7ited to him ; but for us also, whether Jews or Genti'es, to whom it shall be im- fiutedi if we believe 07i Him that raised up. Jesus our Lord from the dead. For they which be of fait hy are blessed with faithful Abraham.-\ Now if a per- son of such victorious faith, exalted piety, and- amazing obedience as he was, did dot obtain ac- * James ii. 21-25. f Rom. iv. 2, 3, 22, 23, 24. Gal. iii. 6, 7, 8, 9 IK OVR JUSTIFICAliOir. 159^ ceptance Avith God on account of his own duties', but by an imputed rightcoutness ; who shall pre- tend to an interest in the heavenly blessing, in vir- tue of his own sincere endeavours, or pious per- formances ? — performances not fit to be named, in comparison with those that adorned the conduct und character of Jehovah's frie.nd. The apostle having shown in what way the Fa- *ther of the chosen tribes was justified before the King immortal ; and having intimated, that the patriarch was considered as an ungodly person, as one who had no good ivork^y when the Lord impu- ted righteousness to him, in order to his final ac- ceptance j to illustrate and confirm the momentous truth, he presents his reader with a description that David gives of the truly ble?=sed man. And hovr does the royal Psalmist describe him? To what does he attribute his acceptance with GodC to an inherent, or t® an imputed righteousness ? Does he represent him as attaining the happy state, and as enjoying the precious privilege in consequence of performing sincere obedience, and of keeping the law to the best of his power? No such thin^.. His words arc, Biessrd are i.hey whose iniquities are- forgiven and whose sins are covered. Blessed is the man to nvhom the Lord will not impute sin. The blessed man here described as one who is, in him- self, a polluted creature, and a guilty criminal. As one who, before grace made the difference, was on a level with the rest of mankind ; equally unworthy and equally wretched : and the sacred penman in- forms us, that all his blessedness arises from an imputed righteousness. For what else can be in- tended by those remarkable words, with which he imroduces the evangelical declaration? Even as^ David describeth the blessedness of the man — what man ? Why he to whom the Ljord imputcth righteouenes:} 160 OF GRACi:, AS li KE-IG.NS %L>ithout ivorks.* The righcousness here intended cannot be understood of a person's own obedience ; because it is expressly said to be without ivorks. His own virtues and duties, however excellent, contribute nothing toward it. No ; it is perfect in itself, and en- tirely detached from every thing which he either has done, or can do. — The phraseology of the inspired writer is very remarkable. He does not only speak of blessedness, as the result of an imputed righteous- ness ; but he describes the obedience which is thus^ applied to the sinner, as being ivUhout works. This he does, more strongly to assert the truth he defends, and more effectually to secure the honour of grace. J^ig/iteDus?iess irnliutcd : righteous'aess without the law : righteousntsis without works. Such was the lan- guage of Paul ; such was the doctrine that he preach- ed ; and such was the faith of the primitive church.— Now, alss, the phrases are cashiered as obsolete, and are become offensive ; so otfensive, that their frequent use is considered, by the generality of those who call themselves christians^ as a certain indication of an en- thusiastic turn of mind. And, as the language is dis- approved by multitudes in the present age ; so the sen- timent expressed by it is discarded with contempt, as offering an insult to common sense. But, however much the doctrine of imputed righteousness may be despised as absurd, or abhorred as licentious, by any cf our modern professors ; it is evident that the great apostle considered it as intimately connected with the happincssof mankind, and esteemed the blessing as the only solid basis of all our hope, and of all our comfort. Having seen what Paul says concerning the jus- tification of Abraham, and the application he makes- of that description which David gives of the bless- ed man ; let us now consider, what was the foil!!-.- * Rom. iv. 5, 6, 7, 8. IN OUR JUSTIFICATION, 1-65 dutioh of his own hope of eternal felicity, and on M hat righteousness he relied. Of these particulars the infallible teacher informs us in the following pas- sage : Yeaj doubtlessy and I count all things but iocS, for the excellency of the kno^vledge %f Christ Jtsua ?nt/ Lord. For lohom I have suffered the Ic&s of all thingsy and do count them but dung that Itnaij win Christy and be found iri Him : not having mine own righteousneesy which is of the law^ but that which is through the faith of Christy the righteousness which is of God by faith. In this context the apostle re- lates his own experience. In these words he de- clares what was the frame of his- mind, and what were his views with regard to the doctrine of justifi- cation. Here he presents himself as a guide and a pattern to all that inquire the way to happiness. Let us attend to his words, and a little more par- ticularly consider their import. Yea doubtless; t affirm It with the utmost confidence, and am deter- mined to abide by it ; that / count all things ; my biith-privileges, and pharisaical zeal ; my submis- sion to ceremonial rites, and performance of m.oral duties ; these, all these I esteem but loss. Nor do I only reject all my duties before conversion; but also whatever I now have, and all that I now per- form, I count as of worth in the grand article of di- vine acceptance. These, though highly ornamen= tal, useful, and excellent, when standing in their proper places and referFed to suitable ends ; are lit- tle, are nothing, are loss itself, compared with the excellency of the knowledge of Christ Jesus wy Lord, Yea, such is the love that I have for my Saviour, and such the dependence I place on his righteous- ness, that for his sake / have cheerfully suffered the ie'ss of all things which once I so highly valued. .■^*:d 1 do vdth the g.reate5t deliberation again de- 14S^ OF GSACE, JL5 IT KEI6K5 olare, in the presence of Him who seaiches the heart i that I count them vile as the offals which are thrown to the dogs, and loathsome as dung which is cast out of sighti Such is the worth of my own per- formances, and such my estimate of them, if set in competition with the work of Jesus, or presum- ingf to stand in the place of his righteousness. Now therefore it is my chief desire and supreme concern that I may ivin Chrht, who is able to supply every want, and to render me completely happy. That, when the Judge ascends the throne, at the last tre- mendous audit; when all nations shall appear be- fore Him, and when none but the perfectly right- eous are able to stand, I may de found in Him the Beloved, as the Lord my righteousness. Then im- partial justice must entirely acquit, and immaculate holiness completely approve. Would you know more particulaily what I mean by hein^J'ound in Him ? It is, my not huviyig^ not depending upon, or so much as once mentioning mir.e r.wn righteousness ivhich is of the laiv ; the holy qualities I now pos- sess, and the righteous deeds I have performed in obedience to the law, as the rule of conduct, and by the influence of grace, as the principle of spiritual life. But^ beinf*- adorned with and relying upon that righteousness tvkich is through the faith of Christ ; which was finished by Kim, is revealed in the gospel,, and received by faith — Even that obedience which, being performed by the incarnate Son, is dignified with every excellence, and bears that exalted cha- ractcr^ The righteousness of God by faith. On this instructive and very important passage I would further observe, that the manifest design of the sacred penman is to show what that is in which a sinner may safely confide, and what is a warrant- able ground of rejoicing. He intimates that there IN OUR .je€XWICATIOK. 163 can be no confidence toward God, no acceptance with him, and consequently no cause of spiriiuafl ioy, without a righteousness : for condemnation an4 wrath must be our portion, if we appear in our sins before the righteous Judge. He further suggests, that there is a two-fold righLeousness. The one, he calls our own ; and informs us it is of the laiv. The other, he describes as through the faith of Christ ; and this he characterises, The righteousness of God. These, he signifies, are entirely distinct, and far from having a united influence in procuring our justification : so far fiom it, that they are opposite and absolutely inconsistent, as to any such purpose. In reference therefore to acceptance with the Most High, he who embraces the one, must reject the other; and on the one or the other ail mankind de- pend. He also informs us, with all the fervour of holy zeal, and in the most emphatical manner, which of these obtained his regard and supported his hope ; Tr-as the ground of his confidence and the source of his joy. How much soever the judaising teachers, of whom he speaks in the beginning o< the chapter, might confide in the fie sh-^ or depend on their own duties ; he was determined to adopt a very different method, and to seek for acceptance in a contrary- way. Having warned them of their danger and guarded the Philippians against their destructive mistakes; he declares that the righteousness which lie esteer«ed sufficient was not Ids own; was not of the laiv ; but a gift of grace, and through the faith of Christ. Even that obedience which our Lord performed in the capacity of a surety ; which is ^without ivorks and ivtthout the law ; was the ob- ject of his dependence, and in that only he gloried. But to all that is included under the phrase, his ozsn righteousness, when he considered the purity 164 07 GJiACty A3 IT REIGNS cf divine law, the majesty of the eternal Judge, and that he must soon stand before him, he accounted it cf no avail. Under such a consideration, he re- jected it with disdain, and poured the utmost con- tempt upon it, calling it loss and dung-. Such ^yas the experience, and such was the hope of that won- derful man, whose apostolic gifts and christian graces, whose ministerial usefulness and exemplary conduct, rendered -him an eminent blessing to the world, and an honour to the ^reat Redeemer's cause. Many are the arguments which might be adduced from the unerring word, in proof of this capital doctrine and comfortable truth ; but I shall only pre- sent my reader v, ith the few that follow. It has been been before proved, that the subject of justification is an ungodly person. His pardon and acceptance, therefore, cannot be the result of his own -obedience : and it is equiilly clear, that as ungodly he <:annot be justified. He must stand right in the eye of the law, and unreproveable before his Judge, before he can be acquitted in judgment. It must, consequent- ly, be by the righteousness of another. But what, or whose, righteoT-isness can it be ? Not the obedience of our fellow mortals who are already justified ; that Mould be to adopt the ex- ploded doctrine of supererogation. Not the sanc- tity of angels ; because they never became respon- sible for us. Not the essential rectitude of the divine nature ; for that is absolutely incommunica- ble. It must, therefore, be the righteousness of Christ i or his complete conformity to the holy law, as a voluntary substitute for the ungodly. Now, in what way caw his obedience be applied to us, except by im/intation ? This argument, I am persuaded, will remain conclusive till it be proved ; either, that IN OUR lUSTIFICATfON. 165 the slibject of justification is not in Iiimself ungod- ly ; or, that the Judge of all the earth can justify- without a righteousness* The former is expressly- contrary to the divine testimony, and the latter in- volves a palpable contradiction. Paul, when treating about our awful ruin by sin, and our wonderful recovery by grace, and when professedly handling this capital doctrine ; inform* us, That Adam was a ty^ie of him that was to comc^ even of the Lord Messiah. He forms a striking comparison between the first and the second Adam ; between the disobedience of the one, and the obe- dience of the other, together with the effects of each. He represents Adam as a public person, as constituted the federal head of all his posterity ; and Christ, as the representative of all the chosen seed. The first offence of the former, he signifies, was imputed to all his natural offspring ; the complete obedience of the latter, is imputed to all his spiritual seed. By the imputation of that offence, all man- kind were 7nade sinners ; came under a charge of ^uilt, and the awful sentence of condemnation to eternal death : by the imputation of tliis obedience, all that believe are made righteous ; are acquitted from every legal charge, and adjudged to eternal life. And as it was one offence, of one man, that brought death and misery on all the human race : so it is by one righteousness, of one man, even of the Lord from heaven and Jehovah's Fellow, that spi- ritual life and eternal happmess are introduced. According to that saying, Aa by one offence, judg- ment came upon all men to condemnation ; even «o, "by one righteousness,* the free gift come ufion all men to justification of life. For at by one man^s ■mk * X)i enos dicmomatas, P 166 OF GRACE, AS If REICX6 disobedience many nvere made sinners ; ao by the obedience of one ^hall many be made righteous*—^ That the one oj^cncf, and the difiobediencc 0/ one^ are fo be understood of Adam's actual transgression of the divine law, none can dispute. By his first in- iquitous act and bold offence many were 7nade dnners^ before they were guilty of actual transgression ; so Tnade sinners as to be, on principles of justice, liable fo condemnation and death.— -Nor i« it conceivuble how this could be, except by imputation ; for which imputation, their natural relation to Adam, and his federal relation to them, were a sufficient foundation, -—It is equally evident, that the one righteousness and the obedience of o^z^are ihe complete performance of divine precepts by our Lord Jesus Christ ; his actual conformity to the holy law. This the antithesis in the text requires ; this the scope of the apostle's reason- ing demands. By this consummate obedience many are made righteous. By this one most excellent rz^'/j/c9«.s- ness^ all that believe are justified and entuled to immortal glory, without any good works of their own, and before they have performed any acceptable duty. Now, in whatever way the first offence of our original parent was made ours to condemnation ; in the same way is the righteousness of his glorious Antitype made ours to justification. If that was by imputation, so is this. The momentous truth for which I am pleading, is emphatically taught in the following nervous pas- sage. He hath made Him to be sin for usy who knciv no sin^ that ive might be made tlif righteous- ness of God in Him. Jlence it is plain, that as Christ the surety was made sin, so are we made righteousness : in the very same way that our sins Were made his, does his obedience become our? ♦ Kom. V. 18, 10. I.N OUR JUS'iinCATIOX. 167 How, then, and in what sense, was the Holy One of God made sin ? By being puiiii,hed for it ? No : for He was made that sin which he kneKv not : but he knew by painful experience what it was to be punished. Besides, he could not have been punished for sin, if lie had not stood guilty in the eye of the law ; for punishment always supposes guilty either personal or imputed. A person may suffer, but he cannot be /mnii/icd without a previous charge of guilt f without bemg considered as the breaker of some law : for punishment is do other than the evil of suffering, inflicted for the evil cf sinning. — Was he made sin by becoming a sacrijice for it ? That he was an expiatory sacrifice, is rea diiy granted ; is the christian's glory : but that this is the sense of the phrase may be jujtiy questioned. l"or, to omit other considerations, it is plain from the text, that he was made that sin which stands opposed to righteousness ; which cannot be affirmed of an expiatory sacrifice. Nor couid he have been offered as an atoning victim, without having sin transferred to him prior to his being offered. §o that He was in some way or other made sin before i.e shed his blood and made expiation. Was he then made sin by inhesion^ or by transfusion ? Was it communicated to him, so as to reside in him ? The idea is absurd, the fact was impossible, and the very thought is blasphemy. — It remains, therefore, that if he was made sin, that sin which is opposed to righteousness ; it must be by imputation * This was the way in which our adorable Sponsor came under a charge of guilt. Honce it follows, by necessary consequence, according to the rule of opposition; except we would entirely de- * Non pertropum est expUcandiim, sed retos siimendnm est, pro ut oppositio inoiistrat. V/ALTiij Vide Calovium in loc. iOS O? GKACE, A3 IT i;El(<;i»3 stroy the apostle's beautiful antithesis, and the whoJo force of his argument ; that thoiic who are truly righteous, are made so by i7nputa(ion^ and by impu- tation only. For as it is impossible that any person, perfectly innocent, should be made sin, but by having the sins of others placed to his account, or charged upon him in a judicial way ; so those that are in. themselves guilty, Ciinnot be made righteous in ano- ther, and by his obedience, without having it imput- ed to them. As the blessed Jesus is said to be made sin, so we are said to be made righteousness. Strongly implying, that it was not by any criminal conduct of His that he became sin ; so it is not by any pious activity of ours that we become right- eous. As it was not on account of any evil qua- lities infused, that He was treated by divine jus- tice as an offender ; so it is not in virtue of any holiness wrought in us, that we are accepted and treated as righteous. And as that shi, for which the condescending Jesus was condemned and pu- nished, was not found in him, but charged upon him ;. so that righteousness, by which we are justified and entitled to happiness, is not inherent in us, but im- puted to us. The objections also with which the apostle meets, and the way in which he refutes them, when> hand- ling the doctrine of justification, strongly imply that his design was entirely to exclude all the works of every law, and all duties of every kind : consequent- ly, that our aceeptance with God is a blessing of pure grace, and only by an imputed righteousness. —"The objections plamly suppose, that the method of justification, as clearly stated and fully explained by Paul, is not only injurious to the interests of holi- ness, but subversive of all morality. His doctrine was charged with making void the divine commaJids IS OUR JUSTIFICAIION. 169 — With encouraging^ those by whom it was adopted, to continue in sin because they zvere not under thv lavi'-^ to multiply transgressions that grace nng-ht abound-^ and to do all manner of evii that good might come.* — Now if Paul had taught, or given the least intimation that righteous deeds, or holy dispositions, were any way necessary to a sinner's justification; if, in refer- ence to that affair, he had not in the fullest sense re- nounced all human obedience^ and directed sinners to place their whole dependence on the work and wor- thiness of Christ alone j it is highly improbable that the apostolic gospel would have been charged with such horrid consequences. For, on that supposition, the enemies of sacred truth would not have had the least plausible pretence for trac\ucing his doctrine as licentious. But supposing any, through stupid ignorance or vio- lent prejudice, to have so far mistaken his meaning as to imagine ; That he entirely rejected all holy d< si'cs and pious endeavours without exception, as constitut- ing no part of that righteousness for the sake if which a sinner is justified; when at the same time he only ex- cluded a s/iurtous kind of holiness, and works of a par- ticular sort: we may reasonably conclude that, in his re- plies to those reproachful charges against his ministe- rial character, and against that gospel which was dear- er to him than his very life, he would not have failed to point out the egregious mistake on which the objector proceeded, by distinguishing the works he did ad- mit, from those which he renounced. Had he re- jected only the works of the ceremonial law, or such duties as are performed piior to regeneration, and without the aids of grace, while he nr.aintained *he necessity of evangelical obedience ; it wovild '^ Rom. iii. 8, 31, and tj. 1, 15, P 2 irO OP GRACE, AS IT REZGlib have been easy, natural, and necessary for him, when refuting the blasphemous accusations, to have drawn the line of distinction, in order to prevent future mistakes. But not the least vestige of any such distinction appears, in his answers to the seve- ral hateful charges. He does not so much as hint that the objector was under a mistake in supposing ■fhat he entirely excluded all the duties and works of men without any difference. When he puts the objection, What shall ive say then? shall nvc continue in sin that grace may abouiid? he answers by a strong negation, expressing the ut- most abhorrence of any such thought \ God forbid ! Then he argues from an absurdity ; Hoiv ^shall kvc that are dead to sin, live any longer therein ? By which he signifies, that those who are the subjects of grace and believe in Jesus Christ, being dead to sin, cannot walk in the ways of ungodliness. For, so to do, would be absolutely inconsistent with their new state, and with that principle of spiritual life which they have received. But he gives not the least intimation of the necessity of holiness, or of obedience, in order to gain the favour of God, or to procure acceptance before him. If my reader should suppose, that his views of justification are the same which Paul had, and yet is persuaded that some ho- liness, or moral goodness of his own, is necessary to obtain pa.rdon, or to procure acceptance ; I would advise him to consider whether if his sentiments were charged with being licentious, he would not immediately think of a diffeceut reply — one better adapted to answer his purpose, than any of those which the apostle made in a similar case. And,, whether he would not be ready to vindicate his creed by observing. That as he had no expectation of being accepted before the eternal Sovereign Tvith- Vf 0¥R JUSTIFICATION. 171 out 3. /lersonal obedience, to charge him with making- -void the law, oc with saying let us do evil that good may come ; couid proceed from nothing less than the most palpable mistake, or the greatest malevo- lence. — Such persons, however, as maintain the ne- cessity of good works, in order to justification before God, are in little danger of being charged by igno- rant people with holding licentious principles- ; which IS a strong presumptive argument, that the doctrines which they espouse are not the same that Paul preached, and which the primitive saints professed. For, that their character and sentiments were so as- persed, is clear beyond a doubt t nor does it appear that natural men are any more capable of discerning spiritual things or any more friendly towards the genuine gospel now,, than they were in the apostolic times. That righteousness by which we are justified is a free gift, as appears by the following words : The gift of righteousness ; conformably to which, the apostle represents believers, not as performing, but as receiving it.* 'The gospel of sovereign grace,, proclaiming the sufficiency, suitableness, and free- ness of it, is thence denominated the ivord of right' eousness — the ministration of righteousness :-\ and one of the glorious characters which our divine Sponsor bears, is The Lort> our righteousness. In per- fect correspondence with which. He is said to .be viade unto us righteousness ; audit is affirmed of be- *Uevers, that they are made the righteousness of God in Him.\ Hence it is ^hat they are declared, by the Spirit of infalibility, to be justified in Him — ac ce/iisd in Him — complete in Him — and saved in Him.^ ♦ Rom. V. 17. t Heb. v. 13.— -2 Cor. iii. 9. H Cor. i. 30. — 2 Cor. V. 21. \ Isa. xlv. 25.— Epb. i. 6,--CqI. ii. 10. Isa. xlv. 17, 1T2 OF GKACE, AS IT KLIUSS Such is the divinely appointed method of Justification ; andsuchthe provision which grace has made, for the fi- nal acceptance of g^uilty, ungodly, and wretched crea- tures. The grand design of the gospel is to reveal thh righteousness of God y.a.nd to display the riches of that grace which provid.id and freely bestows the wonderful gift. The gospel informs us that, in regard to justifica- tion, what is required of the transgressor, both as to do- ing and suffering, was performed by our adorable Sub- stitute. This perfect obedience, therefore, being re- vealed in the word of truth for the justification of sin- ners, it is the business of true faith — not to come in as a condition ; not to assert its own importance, and to share the glory with our Saviour's righteousness — but to receive it, as absolutely sufficient to justify the most ungodly sinner, and as entirely free for his use. For what is evangelical faith, but t/tc receiving' of Christ and his right eou^nea. and so dazzling his glory, that he looketh to the moon and it ^hineth not^ and the stars are not pure in his iig-ht. In h:s presence the sera- phim, those most exalted of mere creatures, veil thdr faces and cover their feet, in token of profound humiliation ; while they cry, in loud responsive strams, Holy : koly ! holy.! is the LORD or HOSTS ! Hoiv, then, to use the language of Bildad in Job ; ho^v, then, can man be justified njoith God? or how can he be clean, before his Maker, that is born of a woman? VVh«n he whose eyes arfe as a flame of fire, whose peculiar province it is to search the human heart, and to explore its latent evils ; when He shall sift your conduct and mark- your oi- fcnces, laying- judgttient to the line and rig-hteeus- ?iesa to the filummet, you will not be able to answer him one of a thousand : and to what refuge ,wili yoii Q irS OF GRACE AS IT REIGNS then flee ? Trusting in your own duties, you slight the great atonement, you despite the revciiled right- eousness, and Christ shall profit you nothing. You may talk in lofty strains, about ii:ian's moral excel- lence, and the dignity of human nature ; the worth of personal obedience, and the efficacy of peniten- tial tears : you may declaim upon the necessity of good works, and reject with disdain the doctrine of imputed righteousness, while your conscience is unimpressed with a sight of the divine purity, and "with a sfense of the divine presence. But when you come to consider yourself as before the Most High, and that the important question h ; Hew shall I be Just before' the Most Holt ? — when you form your ideas of the God of Heaven, not from the character you have drawn of hira in your ow^n imagination, but agreeably to that which is given in the inspired volume ; then your pretensions to per- sonal worthiness m,ust subside, and your mouth must be stopped. Or, if not entirely silent, you must exclaim with the men of Bcthshemesh, when Jehovah's hand was heavy upon them ; Who is able to stand before this holy Lord God ? Then, if the atonement be not presented for your immediate re- lief, yon will be ready to add ; IVho shall dwell with devouring fire ? ivho shall dnvell 'ivith everlasting burnings ? The Holy Spirit speaking in the scripture, directs us to conceive of justification as before God and in hts sight. Intimating, that when final acceptance is the subject of our inquiry, we should look upon ourselves as m the immediate presence of Him w'»o will soon ascend the great white throne^ to pass the irreversible sentence ; that we should contiider on what ground we shall be able to stand, when heaven and earth shall fee away from the face cf rs ouK jusxrncAiioif. 179 oar eteniiil Judge, and no place shall be found for ihem. Yes, reader, if you would not deceive your- seif in a matter of the last importance ; if you would come 10 a satisfactory persuasion, in wliat rigntcous- ness you may venture to trust; you should consider yourself as at the bar of God, and as having a cause depending which is pregnant with your everlusimg fate ; a cause which must inevitably if.sue, either in your eternal happiness, or iniinite misery. You should anticipate, in your own meditations, tnat great decisive day, and then ask your own conscience ; " On what shall I then depend ? or what shall I dare to plead when my astonished eyes hehoid my Judge V* Because it would be superlative fouy for you to rely on any obedience now, or to dispute for it as neces- sary to justification, of which your own conscience cannot approve, as a plea that will ihga he admitted as valid. Consider the ingenuous acknowledgments and deep confessions, which the greatest saints and ho- liest men that ever lived have made cf their impurity and sinfulness, when their acceptance with that sub- lime Being, who is glorious in holiness^ came under consideration. — Job was an eminent saint : he had not his equal on earth, according to the testimony of God himself. Conscious of his integrity, he avowed it before men, and vindicated his exemplary conduct against the accusations of censorious friends. But when the Almighty addresses him, and when he con- siders himself as standing before the divine tribunal, he says not a word about his inherent rectitude, or his pious performances. Then, in language of the deepest self-abasement, he exclaims ; Beheld^ I am vile I I abhor myself y and rcfient in dust and ashes. Yea, he declares, If I justify myself my ovjn mouth ^hall ccndcvm mr. If I say I a?n ficrfect^ it shall o'- 180 Of GRACEj AS IT REIG.V& «o prove trie /lerversr. Though I were perfect, m my oWn apprehensions, yet^ before Him that is infi- nitely holy, I would be so far from pleading my own extraordinary attainments, that I ivovldnot knau my fioiil ; nay, 1 ivculd despiae my life, with all its most- shining aGcomplishments; For if I xu ash myself with snoiv-watcr.i and make my hand* never so cleau ; yet ihalt thou^ O lighteous a\id eternal Judge, plunge me in tkc ditch ; manifest me, notwithstanding all my endeavours to obtain purity and find acceptance, to be a polluted creature and a guilty criminal. So abo- minably filthy and highly criminal, that my oivn clothesy Tverc they sensible of my pollution aiid ^m\ty nvould abhor me. For He, to whom I am accountable, is not a man as I am ; but a Being of such discern- ment, that the minutest fiiult camiot escape his no- tice ; and so perfectly holy, that the least spot of de- filement is infinitely abhorrent in his sight. It is therefore absolutely impossible that I should ans-ufer him ; plead my cause and gain acceptance, on the foundation of my own obedience ; or that we should, on any such footing, come together in judgment, with- out ihcvitable ruin to my person and all my immortal interests.*— David, the man after Gx>d's own heart, made it his earnest request, that God would not enter into judgment loith him according to the tenour of his own obedience : being well aware that neither he nor any man living, could be justified in that way. To rebuke the pride of self-righteous confidence, with' emotions of lioly reverence and sacred awe, he asks ; Jf thou, Lord, shouldtt mark iniquities ; O Lord, ivho shall stand, who can be acquitted ?t lsai~ ph also, though an eminent prophet, and u distin- * Job xl. 4. xlii. C. ix. 20, 21, 30, 31, 32, t Psal. cxHJi. 2. cxa>. 3. l.N- OUR JUBTIFICATION. 181 guished servant of God, when he beheld Jeliovah's glory, and heard the seraphim proclaim his holiness, loudly exclaimed ; TVoe is me I for I am undone I because I am a man of unclean lifis. Nor was his con- sternation removed, or his conscience relieved, till pardon through the atonement was applied to him.*^ Now, is it prudent, or can it be safe, to trust in your own imperfect duties, v/hen persons of such eminent character and exalted piety made these acknov/Iedg- ments, and had such views of themselves and of their own attainments ? If their personal obedience would not bear the divine scrutiny, what a wretched figure must yours make before the hcart^searching God ? If Jehovah charge his angels rAth folly ^ and if the heavens be not fiure in his sight ; nvhat then is man^ tvho drinketh iniquity like ivnter^ that he should prc- tC) d to be clean? or the son of man ^ that he should presume to be righteous ? For, between human obe- dience and angelical holiness, there is no more compa- rison than between a clodof the field and a star in the firmameiU. Vain man -would be 7r/sc, though he is born like a ivild ass's colt ; proud man would be righteous, though loathsome with sin and obnoxious to ruin — But, however highly the self-sufficient may think of their own obedience, the sinner, whose con- science is pressed with a sense of guilt, and every re- al christian, will deprecate appearing, in their own righteousness, before the final Judge. Yes, the man who is taught of God v/ill ardently'cry ; " Fall upon me, ye rocks ! cover me, ye mountains! yea rather- Jet me lose my existence, than appear before the Most Holy in the filthy rags of my own duties ; or in any righteousness but that which is perfect, in any obedience but that which is divine." * Isa. vi. 2-— 7. 183 or GRACE, AS IT REIONS T CHAP. VII. Of Grace^ aa it reigns in our Adoption. HOSE whom God has justified, and admitted into ^T. Ysfin's Complete Doly of Man, p. 470, 471. edit. 2d. ( IN' OTTR ADOPTION. IBS Recanciliation, justification, and adoption, may be thus distinguished. In reconciliation, God is consi- dered as the injured party, and the sinner as an ene- my to him. In justi^cafion, our Maker sustains the character of supreme Judge, and man is considered as a criminal standing before his tribunal. — In ado/iuony Jehovah appears as the fountain of honour, and the apostate sons of Adam as aliens fiom him — as be- longing to the family of Satan, and as denominated children cf Kvrath. In reconciliation, we are made friends ; m justification, we are pronounced right' sous ; and in adoption, we are constituted heirs of the eternal inheritance. That believers are the children of God, the scrip- tures expressly declare. They may be so called, as. ihey are begotten and born from above ; as thef stand in. a conjugal relation to Christ ; and as they are adopted into the heavenly family. These dif- ferent ways in which the scripture speaks of their Slial relation to God, are intended to aid our feeble conceptions when we think upon the grand ineffable blessing; one mode of expression supplying^ in some degree, the ideas that are wanting in aiM)ther. To express the original of spiritual life, and the restora-^ tion of the divine image, we are said to be bom of God. To set forth, in the liveliest manner, ouir most intimate union with the Son of the Highest, we are said to be married to Christ. And, that we might not forget our natural state of alienation from God, and to intimate our title to the heavenly patri- mony, we are said to be ado/ited by Him. The con- dition therefore of all believers is most noble and excellent. Their heavenly birth, their divine hus- band, and their everlasting inheritance, loudly pro- claim it. The beloved apostle, amazed at the love ©f God manifested in the privilege of adoption^ 184) OF GRAC£, AS IX ilEIONa could not forbear exclaiming with astonishment and rapture ; Behold,^ what manner of love the Father hath bestonved iifion tisy that we should be called The SONS OF God ! Here grace reigns. The vessels of mercy were predestinated to the enjoyment of this honour and happiness before the world began. The great Lord of all chose them for himself, chose them for his children, that they might be heirs of God arid Joint heirs of Christ. This he did, not be- cause of any worthiness in them, but of his own sove- reign will. As it is written, Having- predestinated us unto the adofition of children by Jesus Christ to himself according- to the good filtasure of his will) to the firaise of his glorious grace. According to the good pleasure of his will ; this is the eternal source of the heavenly blessing. By Jesus Christ ;' this is the way of its communication to sinners. — To the praise of his glorious grace ; this isthe end of bestowing it. The persons adopted are siniiers of Adam's race ; v/ho, considered in their natural state, are estranged from God, and guilty before him; under sentence of death, and obnoxious to ruin. Their translation therefore out of this deplorable condition, into a rotate and relation so glorious, is an instance of reign- ing grace. That the children of wrath should be- come the inheritors of glory, and the slaves of Sa- tan be acknowledged as the sons of Jehovah ; that the enemies of God should be adopted into his fami- ly, and have an indefeasible right to all the privi- leges of his children, are astonishing to the last de- gree. Our character and state, by nature, are the most indigent, wretched, and abominable; such as vender us fit for nothing, after this life, but to dwell with damned spirits and accursed fiends, in the obodcs of darkness and of despair. But, by the pri^^- IN OUR ADOPTION. -18o lege of adoption, we are rnvesle4 Y'ith such a char- acier, and are brought into such a state, as render us fit to associate with saints in light, with angels in glory. What but omnipotent, reigning grace, could be sufficient to effect so noble, so astonishing, so di- vine a change I If we take acursery view of those invaluable privi- leges which, in virtue of adoption, the saints possess, and of which they are heirs, our ideas of the superla- tive blessing will be still heightened. They have the most honourable character ; for they are called, not merely the servants, or the friends, but tbx sons of God. This dignified character is unalterable ; for the Lord himself declares, that it is an everlasting name^ that shall not be cut off * If David so highly es- teemed the character of son-in-law to an earthly king ;t how Kiuch more should believers esteem that sublime title, the sons of God ; of Him, who is King of kings, and Lord of lords? They are also c^WqH kings and /irieats ; besides which august and venerable titles, ihey are distinguished from the world by a rich varie- ty of others, that are obvious to every intelligent read- er of the sacred writings. The dignity of their vela- tion is immensely great. For, being the children of God, Jehovah himself is their father, and Christ ac- knowledges them for hrs brethren. Nor do tliey stand in relation to Jesus merely as brethren ; they are also his bride. Than their conjugal relation to Him, nothing- can be conceived more honoui able,or more beneficial. Tor He is the chief among ten thousand^ and altogethcT^ lovely. When David, though not yet in possession of the crown, sent his men to Abigail to take her to wife ; that discreet widow bowed herself to the earth, and said ; Behold, let thine handmaid be a servant to ivash /^ Isa. Ixii..2. and Ivi. 5. f ^ ^^"» J^^iii- 23. tSQ- OF GRACE, AS IT REIGNS (he fee t of the servants of my Lord. Now, may not the believer, for infinitely greater reasons, with gratitude and astonishment, adore that beneficent hand which broke off' his yoke of basest vassalage, and joined him to David's Antitype, the heavenly Bridegroom ; joined him in a marriage covenant that shall never be broken, in a union that shall nc^ ver be dissolved ? Believers, being the children of God, are the ob- jects of his paternal affection and unremitting care. As a father, He guides them by his counsel and guards them by his power. Their disobedience he visits with a rod of correction ;• and in their distresses he feels for them with bowels of parental compas- sion. In the whole of his dealings with them he ma- nifests his love, and causes all things to work toge- ther for their good. Yes, they are the darlings of providence, and the charge of angels. These n)inis- tering spirits, who are active as flume, and swift as thought, encamp around them ; and in ways un- known to mortals,^ subserve the designs of grace in promoting their best interests. Nothing can exceed the riches and excellency of tJiat inheritance to which they have a right, in vir- tue of their adoption ; that eternal inheritance which is bequeathed to them by an inviolable testament. This testament, recorded irv the sacred writings, was confirmed by the death of Christ. Their inherit- ance includes all the blessings of grace here, and t)ie full fruition of glory hereafter. Though, as to temporal things, they be frequently indigent, and much afflicted ; yet the blessings of common provi- dence are dispensed to them in such measures as paternal wisdom sees best for their spiritual v, tlfarc,. and the glory of God. For godlincsu hath the firo- rr.is-r of the life that 77C7j' is, as well as of t fiat ivhiih IK OrR ADOPTIO^% JM is CO come ; and their heavenly Father knoiveth thai they have need of his providentiul favours, while they continue m the present state. So that whether they be things temporal, spiritual, or eternal ; whe- ther they be things present or things to come, all are theirs. According to that admirable text ; ,4U things are yours ivhether Paul^ or Jfifiollos^ or Ccfihas^ or the worldj or lifcf or deaths or things firesent or things to come ; ALL are yours. But, which is yet more emphatical, and the highest that words can express, the utmost our ideas can reach ; the divine Spirit declares that they arc heirs of God, and Joint HEIRS OF Christ.* Each, therefore, has a right to say; " Jehovah himself is my reward, my portion, my inheritance." Yea, such is the mutual propriety which God and his people have in each other, that the inheritance is reciprocal between them. For the portion of Jacob is the Former of all things^yand Israel is the rod of his inheritance : the Lord of hosts is hi^ namcn All the awful, thfe amiable, the adorable attributes of Deity, will appear glorious in the chil- dren of God, and be enjoyed by them to their ever- lasting honour and unutterable bliss. What can the hean of man desire more ? Or, what good thing will God withhold from them, for whom he gave his Son, to whom he gives himself ? In testimony to their sublime relation, and as an earnest of their future inheritance, they receive the S/iirit of Adofition ; by whom they cry, with ap- propriation and confidence, Abba^ Fathsr. The Spirit of adoption, as opposed to the spirit of bon- dage, is the Spirit of light and of liberty, of conso- lation and of joy. He glorifies Christ in the believer's *■ Rom. viii. 17. So it is literally ; and so Mowtanus, Be- ZA, Castaho, and many others, render the ^assaje. liS8 Cy '^RACE, AS IT KEIGNS view, and sheds divine love abroad in his heart. He brings the promises to his remembrance, and enables him to plead ihem at the throne of grace. He elevates the affections to heavenly things, and seals him, as an heir i>f the kingdom, to the day of redemption. Such are the privileges of God's adopt- ed sons, in the vouchsafement of which grace reigns. What a mercy might we esteem it, not to be con* founded before the God of heaven ! What a favour to obtain the least indulgent regard from the King eternal ! What an honour, to be admitted into his family, to occupy the place and to bear the character of his meanest servant ! But, to be his adopted chil- dren, who is the Fountain of all bliss ; and his espous- ed bride, who is the Sovereign of aU worlds ; to have him for our everlasting Father, who is the Former of all things ; and him for our Husband, who is the ob- ject of angelic worship; are blessings divinely rich indeed ! That sinful mortals, who may justly say to rorruption, Thou arc our father ; and to the worm, Thou art our sister ; should be permitted to say to the infinite God, " Thou art our portion : and all that Thou hast and all that Thou art are ours, to render us -completely happy and eternaliy blessed ;" is an astonishing, delightful, transporting thought ! These are blessings, than which none greater can be con- ceived ; none more glorious can be enjoyed. Let the grandees of the earth, and the sons of the mighty, boast of their high biith and laige reve- nues ; their pompous titles and splendid retinues ; their delicate fur« and costly array ; still thepoorest peasant that believes in Christ, is incomparably su- perior to them all. What;, though they shine in silk and embroidery, or glitter in gold and jewels ; though their names be adorned with the highest epithets that men can bestow, while a profusion of Worldly I!r OtJR ADOPTION. 189 riches is poured into their lap ; yet ihej must soon ■le doivn in the dust, on a level with the meanest of mortals. The ivorm shall quickly cover- them, and their memory shall rot. — But your name, O weakest of christians I your new name is everlasting. How- ever neglected or despised among men, it shall stand for ever fair in the book of life. Though you are not distinguished as a person of eminence, while you procte-d on your pilgrimage, and receive not the acclamations of the people, but walk in the vale of life ; yet you are high in the estimation of heaven, nor destitute of the sublimest honours. Your praise is not of men but of God. He knows the way that you take, and commands the ungels to consider you as the object of their regard. Though you cannot boast of illustrious ancestors, or of noble blood ; yet being born from above, the blood royal of heaven runs in your veins. Though not a favourite of your temporal sovereign ; yet, like a prince, you have pov/cr with the God of Israel. Though ever so poor as to this world, the unsearchable riches of Christ are all your own. Though you have not a numerous train of attendants, and though your mansion be a cobwebbed cottage ; yet the holy an- gels cire your guard, and minister to your good ; while the God of glory, not only condescends to come under your lowly roof, but even to dwell with you. Yours is the honourable character ; yours is the happy state. This is felicity which all the wealth of the Indies cannot procure. This is honour, which all the crowned heads in the world cannot confer. The Lord of hosts hath purposed to stain the pride of all other glory, but this honour shall never be laid in the dust.* — What a shade it casts on every * .^:*Ewen's Essa^js, V' 1. II. p. 309, 310, 3:1, 312. R 190 OF GRACE, AS IT REIGNS secular distinction, when forced to feel how veiy fleeting it is ! How encouraging to reflect on the durable and exalted happiness of the sons of God I Christianity I it is thine to ennoble the human mind and to make it really great. Grace ! it is thine to raise the poor from the dunghill, and the needy out of the dust. Thine it is, to number them among the princes of heaven, and to seat them on thrones of glory. And now, reader, what is your character ? You, very probably, call yourself a christian. If so in re- ality, you are a child of God, and an adopted heir of immortal glory. Do you know then by experience, what are the privileges attendant on such a state, and connected with such a character ? If not, you bear the name in vain. So far from being a christian, you are — how shall I speak it ? will you believe it ? can pride forgivcL it ? you are an enemy to God and a child of the devil. For these two characters, the children of God^ and the seed of the serpent, include all mankind. Consider, then, where to class yourself, and what is your proper name. Are you a believer ? a child of God by adoption, ay.d an heir of eternal riches ? Be careful to act agreeably to your high character and exalted privi- leges. Let the children of this world satisfy their little minds, and be captivated by the low enjoy- ments and perishing vanities of the present state j but you should disdain to act upon their principles, or lo be governed by their maxims. The riches of 3 the world, which engross the cares of the covetous y^ its honours, that are so earnestly pursued by the ^ anibiiious ; and its vaiious pleasures, in which the sensualist delights, you should be far from desiring. J Why shcu'.d you be discontented at the want of that ^ which, though enjoyed in all its fulness, could not IN OFR ADOPTION. 191 niuke you huppy ? — Equally far should you be from performing religious duties on the same principles and wiih the sanie views, as the legal moralist and fceliish Pharisee ; -which generally are, either the applause of men, or their own acceptance with God. That is the most abominable hypocrisy in ihe sight of Him who searches the heart, and stands abhorred by every generous mind ; t/iis is a crimi- nal usurpation of the office of Christ, and the high- est dishonour to his undertaking. For it proceeds on a supposition, that the work of our Lord is ei- ther not perfect in itself, or not free for the sinner. The former basely reflects on his power, or faith- fulness ; and the latter on his grace : both which are equally far from honouring the adored Redeem- er under his cheering and sacred character, Jesus. The children of light should act from the most ge- nerous motives and for the sublimest end. Love to their heavenly Father, and gratitude to the bleed- ing Saviour, should ever be the fruitful source of their obedience ; and the glory of God, the exalted end. Are you an heir of the kingdom ? You should be careful to preserve a steady conduct in the church of God and in the world. Not only to be zealous for your Father's honour, as we vulgarly say, by- fits and starts ; but maintain an uniform behaviour through the whole of your conduct. Endeavour to make it appear that you are a diligent servant, as well as a dignified son of God. Your practice should be, as much as possible, agreeable to your holy profession and your glorious hope. Remem- ber, that as your gracious Father and loving Hus- band, your glorious relatives and bright inheritance, are all in heaven ; there also should be your heart, and your convcrsalion. For though you are an bcir of a kingdom, it is not nf this "d'orld : and i92 Of Cr.AC£, AS IT REIGICS though you are in^ ycu are not of th.e world. Nor Avili you have any rcuson to be surprised, or asham- ed, if the world should hate you. — Jl'/iatsoever things are true ; iv/iaisocver tltings are honesty grave or venerable ; ivhataoever things are fiure ; ivhai- ioever things are lovely ; ivhats.oever things are of good refiort : if there be any virtue^ and if there be any firaise^ the children of God undoubtedly ought, above all others, to think on these tilings. For no man can free himselt from the odious charge of being a dishonour to Christ ar.d a reproach to his christian profession, if he live under the dominion of sin, and be a servant of Satan. Such a person, whiUever speculative knov.hdge he may have. of the doctrine of grace, or v/hutcver his professions of love to it miiy be ; is destitute of the faith of the gospel, and an enemy to the cross of Christ ; is a stumbling block in the way of ycning converts, and leaving the world in this coiidition, will feci a se- verer vengeance, will fall under double damnation to aU eternity. H CHAP. VIII. Of Grace^ as iC rci^n;i in our Sanctif cation, AVI NO treated upon that relative change j which takes place in the state of God*s people in justification and adoption ; I now proceed to con- sider that real change, which is begun in sanctifica- lion and made perfect in glory. This real change is absolutely requisite. For though Christ is pro- claimed in the gospel, as entirely free for the sin- ner ; and the though vvc are considered as ungodlv.. liJ OUR 3\2fCTIFICA'riON. 193 ivhen the obedience of the righteous Jesus is im- puted to us for our justification before God ; yet, before we can enter the mansions of immortal pu- rity, we must be sanctified. Christ, indeed, finds his people entirely destitute of holiness, and of every desire after it ; but he does not leave them in that state. He produces in them a sincere love to God, and a real pleasure in his ways. Hence they are called, ayiholy nation. As holiness is the health of the soul, and the beauty of a rational nature ; as it is the brightest ornament of the church of God, and essential to true blessedness ; so, in a treatise on Reigning Grace, it must by no means be overlook- . cd \ for we may assure ourselves that grace reigns in it. The vast importance of sanctification, and the mnk it holds in the dispensation of grace, appear from hence. It is the end of our eternal election — a capital promise, and a distinguished blessing, of the covenant of grace — a precious fruit of redemp- tion by the blood of Jesus — ^the design of God in regeneration— the primary intention of justification — the scope of adoption — and absolutely necessary to glorification. So that, in the sanctification of a sinner, the great design of all the divine operations respecting that most glorious of all works, redemp- tion, arc united. Sanctification, therefore, may be justly denomi- 2iated a capital part of our salvation ; and is much more properly so termed, than a condition of it. For, to be delivered from that bondage to sin and Satan, under which we all naturally lie, and to be renewed after the image of God, must certainly be esteemed a great deliverance and a valuable blessing. Now, in the enjoyment of that deliverance, and in the par- ticipation of this blessing, consists the very escenceof R-2 194 OF GRACE, AS IT IlEIC^•S sanclificatlon. Hence the word is used lo signify, That ivork of divine grace by nohich those that are culled and justijied are reneived after the nnage of God. The effect of this glorious work is true holi- ness : or a conformity to the moral perfections of the Deity. In other words, love to God, and dC; light in him as the chief good. The end of the com- mandment ia love out of a pure heart. So to love the supreme Being, is directly contrary to the bias of corrupt nature. For as natural depravity radi- cally consisits in our aversion to God, which mani- fests itself in ten thousand various ways : so the ' essence of true holiness consists in love to God. — This heavenly affection is the fruitful source of all obedience to Him, and of all delight in Him, both here and hereafter. Nor is it only the true source of all cur obedience ; for it is also the sum and per- fection of holiness. Because all acceptable duties naturally flow from love to God ; noi are they any thing else, but the necessary exfiresdons of that di- vine principle. Though justification and sanctification are both of them blessings of grace, and though they are ab- solutely inseparable;, yet they are so^ manifestly dis- tinct, that there is in various respects a wide differ- ence between them. This distinction may be thus expressed. Justification respects the pei'son in a legal !iense, is a single act of grace, and terminates in a relative change ; that is, a ft'eedom from pun- ishment, and a right to life. Sanctification regards him in a physical sense, is a continued work of grace, and terminates in a real change, as to the quality both of habits and actions. The former is by a righteousness v/ithout us ; the latter is by ho- liness wrought in us. That precedes, as a cause ; -his fallows, as r.n effect. Justification is by Christ IX OUR SAN'CTIFICATIOX. 195 as a priest, and has regard to the guilt of sin ; sar.c- lification is by him as a king, and refers to its do- minion. The former annuls its damning power ; the latter its reigning power. Justification is in- stantaneous and complete, in all its real subjects ; but sanctification is progressive, and perfecting by degrees. The persons on whom the blessing of sanctifica- tion IS bestowed, are those that are justified, and in a state of acceptance with God. For concerning them it is written, and it is the language of reigning grace ; / ivill fiut v,iy la-vs into their ?)unds end ivritc them in their hearts. The blessing here designed, and the favour here promised, are that love to God, and that delight in his law and ways, which are implanted in the hearts of all the regenerate; con- stantly inclining them to obey the whole levealed ■will of God, so far as they are acquainted Mith it. Sanciification is a new covenant blessing ; and in that gracious constitution it is promised as a choice pri- vilege, not required as an entitling condition. Those happy souls who possess the invaluable blessing, and are delivered from the dominion of sin, are not under the liitv ; neither seeking justification by it, nor obnoxious to its curse : but under grace ; are completely justified by the free favour of God, and live under its powerful inSuence. This text strongly implies, that all who are under the law, as a covenant, or are seeking acceptance with the eter- nal Judge by their own duties, are under the domi- nion of sin ; whatever their character may be among men, or however high their pretences may be to ho- liness. And as those that are under the law have no holiness, they can perform no acceptable obedience. For they that are in the fleshy in their carnal, unre- generate state, cannot fileasc God. Every one thiit 196 OF GRACE, AS IT REIGKS Is under the law, is condemned by it ; and while his person is accursed, his duties cannot be accepted. A man's person must be accepted with God, before his works can be pleasing to him. To set the subject in a clearer light, it may be of use to consider, that to constitute a work truly good, it must be done from a right principle, performed by a right rule, and intended for a right end. — It must be done from a right princifile. This is the love of God. The great command of the unchange- able law is, Thou shall love the Lsrd thy God. What- ever work is done from 'any other principle, how- ever it may be applauded by men, it is not accepta- ble in the sight of Him who searches the heart. For by Him principles, as well as actions, are nvei^hed. It must be performed by a right rule. This is the revealed will of God. His will is the rule of right- eousness. The moral law, in particular, is the rule of our obedience.* It is a complete system of du- ty ; and considered as moral, is immutably the rule of our conduct. However cliargcable therefore any work may be to him that performs it ; or however diligent he may be in its performance ; yet, if it be no v/here commanded by the authority of Hea- ven, it stands condemned by that divine query ; Who hath required this at your hands ? And though it be pretended, that the love of God is the princi- ple, and the glory of God the end, as the dupes of superstition, both ancient and modern, have gene- rally done; yet, being no where enjoined in our only rule of faith and practice, it is no better than rafirobate silver, and will certainly be rejected o^\ God. So that however highly the performer may * See my Death of Legal Hope, Iht Life of Emnselicat] Obedience, Sect. vii. where this subject is professedly discuss* '■' Col. iii. 12, 13, 14. 1 Pet. 2.. 9, S 3 206 OF GRACE, AS IT REfGXS Here we sec the tenderest compassion to our pe- rishing souls, expressed in a way superior to all the power of language ; superior to all finite concep- tion. This he expressed — be astonished, ye inha- bitants of tlie heavenly world 1 while all the redeem- ed of the Lord arc transported with holy wonder, and filled with adoring gratitude I — This he ex- pressed in tears and ciies, in groans and blood. Consider him, O believer, loaded with reproaches by his enemies, deserted by his friends, and forsak* en even by his God — Consider him in these cir- cumstances of unparalleled woe, and see whether it will not fire your heart with holy zeal, and ■Arm your hands with an heavenly resolution, to crucify every lust, to mortify every vile aficction. Did Hannibal, by the command of his father, sweai' at the altar, to muiniain an irreconcilable enmity against the Romans ? So should the Christian, when standing as it were at the foot of the cross, and beholding the sufferings of his dying Saviour, swear to maintain a perpetual opposition against every lust and every sin. Here he will form his firmest resolves, to enter into no alliance, to admit of no truce, with tho-se enemies of his soul and murderers of his Lord. Such a consideration, set home by the blessed Spirit, will be instead of a thousand arguments to persuade, instead of a thou- sand incentives to prompt, to cheerful obedience. So struck was Paul with a view' of this astonishing love, and the righteous claim which Jesus has to every heart, that he accounted a want of love to him the highest pitch of ingratitude and wicked- jiess ; and boldly pronounced the state of such to be- vvccursed to the last degree.* * 1 Cor. xvi, 22. IS OUR SAiiCTIFICATIOy- SOf Here w'C behold the Redeemer's love to his Fa- ther's law, ar.d the superlative regard that he hi-d to the honour of his divine government. For though he was determined that the rebels should be saved from deserved destruction ; yet rather than the least reflection should ever be cast on the violated law as though its precepts were unreasonable, or its penalty cruel ; he Himself would obey, he Him- self would bleed. By which procedure he declared, in the most emphatical manner, that the law, in its precepts, is entirely hely and good ; and, in its penal sunciion, perfectly just. And at the san.e time he demonstrated, how justly those who die under its curse, are punished^with everlasting destruction. Reflect upon this, believer, and see whether it will not prove a noble incentive to labour and strive after a more perfect conformity to its- holy precepts, in all your tempers, words, and actions ; in all that you are, and in all that you do. Then you will sec, that as the Lord, out of love to your soul and in hon- our to the law, refused not to die the most infamous death for your salvation ; you are laid under the str(-ngest obligations to love his name, and reverence the law ; to confide in his atonement, and imitate his example. When the christian considers that his whole per- son is the object of redeeming love, and the pur- chase of Immanuel's blood ; when he reflects, that the end intended by this purchase is, that he should a-crxie the Lord without fear in holiness and righteous^ ness all the days of his life ; and that he should live to Him who died for him and rose again : beholding such a deliverence, by such stupendous means, and for such a glorious end ; he will exclaim with Ezra, (in an infinitely less important occasion ; Seeing that :'i9Uj our God^ hast given us such deliverence as thisf. 30$ OF GHACE, AS FT REIGNS ehould v}c again break thy commandments ? The heart that is not moved, by such considerations as these, to love the Redeemer and to glorify his name, is harder than stone, and colder than ice ; is entire- ly destitute of every grateful feeling. — Were believ- ers more fully acquainted with the love of a dying Saviour, and tht: infinite eSU acy of his atoning blood ^ their dependence on iiim would be more steady, and their love to him would be more fervent. And were this the case, how patient would they be under all their afflictions ; how thankful in all their enjoyments;, how ardent in all their devotions ; how holy in all their conversation ; how useful in all their beaviour ! Yea, how peaceful, how joyful, in the prospect of death and a future world ! Then would their lives b« happy indeed. — The purchase made by the holy One of God is therefore a noble, a constraining motive to holiness of life. Their calling is another consideration used to the same purpose. As He vjho hath called you is holy, so lie ye holy in all manner of conversation. The chris- tian should often meditate on the nature and excel- lence of his high, holy, heavenly calling. Being call- ed by grace, he is translated out of darkness into 7nar- jellous light j' and from under the fioioer of darkness^ into the kingdom of God's dear Son. Out of a state of wrath, and of alienation from God, he is brought in- to a state of peace, and of communion with him. Now,, the very end of his calling is, that he might be holy : that he ntight show forth the praises of his infinite Benefactor here below, aud finally attain his glory in the upper world. — How great the blessing itself! How gracious, how glorious the design of God in be- stowing it 1 The remembrance of this must necessa- rily have a tendency to holiness, in every heart that xain the least acquainted with it. IN OUR SANCTIFICATrON. 209 The mercies of God in general, and more particu- larly that special mercy manifested in the free purdon of all their sins, and the everlasting justification of their persons, constitute the noblest attractive cf the heart.* — An attractive of sovereign efficacy, to draw forth all the powers of iheir souls, in a way of cheer- ful obedience to the ever-merciful God. That/b?- ffivcness which is with oar Sovereign, and the mani- festation of it ; far from being an incentive to vice, causes them to fear and reverence, to love and adore him. — The state of believers, as not being under the iaw, is considered and improved to the same excel- lent purpose. Sin shall not have dominion over you. On what is this positive assertion grounded ? Is it because they are bound to obedience, on pain of in- curring Che curse of a righteous law ; or the dread- ful peril of suffering eternal ruin ? Far from it. The reason assigned, which ought ever to be r/t^member- cd, is ; For ye' are not under the law^ but under gracc.^ Here grace is described as huving dominion. Here grace reigns. This consideration the apostle applies, as a prowerful ihotive lo holy obedience. ' The Ji/iul relation in which believers stand to God, and their hope of life eternal, constitute another mo- tive to answer the same important end4 The inspir- ed writers frequently take notice of that sublime re- lation to remind them of the dignity and privileges attending it, and to promote a suitable conduct. And, surely, the children of God should act from nobler principles, and have more elevattd views, tlian the slaves of sensuality and the servants of sin. A con- sideration of their heavenly birth, their honourable character, and infinite inheritance, must animate them to walk as becomes the citizens of the New-Je- •^ Rom. xii. 1. t Rom. vi. 14. | Eph. v. i Phil. ii. 1^. ^IQ OF GfiACl!, AS ir R£!C.n5^ rusalcm, and tlic expectants- ©f an eternal crowu. — The ifidiuci/ing- of the Holy Spirit, together with the safety and comfort of believers, which in various re- spects arise irom it ; are considered and urged for their advancement in holiness.* For the absolute ne- cessity of his abiding presence with the people of -God, is no small inducement not to grieve the sacred inhabitant, by a loose and careless conversation. The /ironiiaesy which are all yea and avienin Christ Jcsua : those exceeding great and precious promises, ^vhich relate both to this world and that which is to come ; are improved, as a fur^her motive, to induce- the children of God to press forward after all holi- ness of heart and iife.f The apostle Peter, as before observed, considering their tenden«y and desiga scruples not to affirnv, that it is by them ; by their in- fluence on the soul, that we are made fiartakers of a divine nature.\ These glorious promises are greats as the heart of man can conceive, gr«at as Jehovah himself can make. The consideration of those chastisements with which the Lord, as a father, corrects his children, when remiss in their duty, and negligent in the prac- tice of good works ; is another motive to stir them up to follow after holiness, and to make them watch- ful against the incursions of temptatio'.i.§ I said, with which the Lord as a father chastises; not punishes. For it is the property and business of a tender father to correct his children, when disobe- dient ; but of a Judge and of an executioner, to pronounce a person worthy of punishment and to inflict it, which, in the proper sense of fiuniehmait^ makes no part of the divine conduct toward the * 1 Cor.iii. 16, 17. Eph. iv. 30. f 2 Pet. i. 4. 2Cor. tiK 1. I 2 Pet. i. 4. 5 Psal. Ixxxix. 30, 31, a2. liJ Oi'R SAXCTinCATlOlf. 211 ijcirs of glory. When their heavenly Father chas- tises them, it is not merely to demonstrate his own sovereignty, but to corrc-ct for faults committed ; and that, not in wrath, but in lo\e. Yea, he does it be- cause he loves them, in older to make thtm partak- ers of his holineaSf and that they may not be cvndeymi- ed tvith the xvorld.* This being the design of God in chastising his people, and the severest chastise- ments being a fiilit of his paternal care ; though the means be grievous, yet they are salvitary, and the end •is glorious. Correct them he will, but not disinherit them. He will make them smart for their folly, but he will not abandon them to ruin. According to that declaration; If his children forsake my iaiu^ a?id walk ?iot in my judgments ; if they break my statutes, a7id kee/i not my c07junandmtnts ; then nvill I vhit their transgressions with a rod-, and their iniquity tvith stripes. JVevcrtheless, my loving kindness ivill I not utterly take from him, nor suffer my faithfulness to fail.-f As the Lord corrects hi^ children, when diso- bedient ; so he reveals more of his love to them, when they walk steadily in the paths of duty. Such as maintain the closest communion with him, and most punctually obey his commands, have reason to expect riclver manifestations of his love ; to live more under tlve smiles of his countenanec ; and, consequently, to be more joyful in their pilgrimage here on earth, having larger foretastes of future glory. While those of his people that backslide more frequently, and are not so careful to perform his will ; come ofterver under his correcting hand, and their comfortable communion with him is more interrupted. * Heb. xi!. 5—11. 1 Cor. xl 32. f PsaJ, Ixxxix. 30l ?A, 32,33. 212 OF CRACE, AS IT REICN8 This motive, it must be confessed, is of a less ^e^ nerous kind than those before mentioned. Not- Nvitlislanding, in the present imperfect state, it has its use. Nor is it destitute of holy love. P'or thoui^h the redeemed of the Lord fear the frowns of iheir Father's face, and the lashes of his correct- ing rod ; yet they do not live under the slavish ap- prehensions of eternal wrath, nor are they kept in the way of duly, by the tormenting fears of that awfui punishment. Though they may justly expect more copious manifestations of their Father's love, when they walk in obedience to him; yet they do not obey to obtain life, or to gain a right of inherit- ance. No, they are already heirs. They are not only servants, but sons; and are possessed of a filial affection for him who has begotten them to a lively hope. — Though the motive therefore be not so free, and pure, and noble, as those before mentioned, which are taken from blessings already conferred; yet it savours of love to God, and has a regard to his glory. The oi)edience performed under its in-^ iiuence, is of a different kind fiom all the duties of the most zealous moralist, that is unacquainted with salvation by grace. It must, howiever, be granted> that the more pure our views are to the giory of God, the more perfect is our obedience, and the iTiore acceptable in the sight of our heavenly Father. Yet, far be it tliat we should indulge the thought of our duties, when performed to the utmost of our ability, benig accepted of God for their own sake ! The accepUiice with which they meet at the hand of God, is not because they are perfect, or we wor- thy; but in consequence of our union with Christ, and the justiiication of our persons in him. These duties, being the fruits of holiness, are produced in virtue of our union with Him; are considered as IN' OVR 3ANt'liriCAriO^\ ^13 evidences of that union, and accepted through Him us our great high priest in the heavenly sanctury— Accepted, not to the justification of our persons, but as a testimony of our love and gratitude, ana of our concern for the glory of God. That these are all the motives to obedience, with which the scriptures furnish believers, and which they are bound to keep in their view, I am far from supposing ; but they, I conceive, are some of the principal. If, therefore, these have their proper in- fluence upon them, they will be neither idle, nor un^ fruitful, in the knoivUd^e of our Lord Jeaus Christ. It is evident, from the foregoing paragraphs, that sanctification is an important part of that salvation and blessedness, which are promised to the people of God, and provided for them. Let the reader, there- fore, be careful to look upon it, and seek after it, under its true character. Be diligent in the pursuit of holiness, not as the condition of your justification; but as the brightest ornament of a rational nature, as the linage of the blessed God, and as thut by which you bring the highest honour to his name. In this the perfection of your intellectual powers con- sists, and everlasting glory is its genuine result. The children of God should always remember that, though holiness and good works give them no title to life ; for that is the prerogative royal of di- vine grace, through the Mediator's work ; yet an higher, and still higher degree of holiness, is to be sought with ail assiduity. It being their proper bu- siness, as well as their great blessing, while they walk in Christ the way ; to evidence, by holiness and good Works, that they are in him, and so free from all condemnation. It also appears, that as no obdience is acceptable to God, except it proceed from a principle of love T 2l4i OF GRACE, AS IT BElGNS to his name, and he performed with a view t© his glory ; and us no man is possessed of that heavenly principle, or capable of actings for that exalted end, but the true believer, or the justified person ; so it must be very propostcrous, and entirely unavailing, to exhort sinneis to do this or the other good work, in order to gain an interest in Christ ; or as prepa- ratory to justification by him. For an interest in Christ, is not acquired by the sinner, but freely be- stowed of God ; and is a primiuy fruit of eternal, distinguishing love. Nor are the best works of an unbeliever, any other than splendid faults ; neither spiritually good in themselves, nor accepttible to Him that searches the heart. Till we receive the atonement which is by Christ, and that forgiveness which is with Jehovah ; all our duties arise from a slavish principle, and are directed to a selfish end. " Without this, all that you do," says Dr. Owen, " however it may please your minds, or ease your consciences, is not at all accepted with God— You run, it may be, earnestly ; but you run out of the way : you strive, but not lawfully, and shall never receive the crown — True gospel obedience is the fruit of the faith of forgiveness. Whatever you do without it, is but a building w ithout a foundation ; a castle in the air. You may see the order of gospel obedience, Eph. ii. 7 — 10. The foundation must be laid in grace ; riches of grace by Christ, in the free pardon and forgiveness of sin. From hence must the works of obedience proceed if you would have them to be of God's appointment, or find acceptance with him."* Hence it is evident, that as it is the gospel of reigning grace, under the agency of the divine Spi- * On th« hundred >n*l Thirtieth Psalm, p. 266, 267, IN OCR SINCTIFICATION. 215 fil, Nvhich produces true holiness in the heart, and furnishes tlie christian with such excellent motives to abound in obedience ; this glorious truth is ab- solutely necessary to reform the world — Necessary to be known, experimentally known, that we may please God, or answer any valuable purposes in a holy conversation. For the gospel only can furnish us with such principles and niotives to obedience, as will cause us to take delight in it. When wc know the truth, us it is in Jesus -, then, and not till then, the ivays q/' iiiodom iviU be ways of plta&antuess. Then faith will work by love to God and our neighbour. Be it your concern, believer, to keep in view the many inducements to holiness, with which the book of God abounds and urges upon you. Always con- sidering it as your indespensable duty and proper Ijusiness, to glorify God by an holy, heavenly, use- ful conversation. Remember, you are not your own : you are bought icith a firice : your whole person is the Lord's. As nothing is a more powerful persua- sive to holiness, than a consideration of the love of Christ and the glory of God, that are manifested in the atonement made on the cross ; let that be tho subject of your frequent meditation. For the cross and the work finished unon it, exhibit the brightest view of the divine perfections. Endeavour, then, to obtain clearer views of Jehovah's glory, and of your reconciliation to him by Jesus Christ ; and you will have a greater abhorrence of all sin, and be more abased in your own eyes. Contemplate the bitter sufferings which Jesus underwent, not only for your good, but in your stead ; and you will be pained at the heart on account of your past trans- gressions and present corruptions.* The more you become acquainted with that divine philanthropy, ^ Zcch.xii. 10. 216k THE NJECESSiTY AKP VSEFVLHE^S which was manifested in the redempiion of your soul from the pit of destruction ; the more will it constrain you to love, to adore, and to glorify the Lord Redeemer.* For as the love of God manifest- ed in Christ, proclaimed in the gospel, and experi- enced by faith, is that which first fixes our alTections on idm ; so the more we view it, the more will our love be heightened. And as love to God is the only principle ol true obedience, the more it is heighten- ed, the more will it influence our minds and conduct in all respects. Thus grace, that very grace which provided, reveals, and applies the blessings of sal- lation, is the master which teaches, is the motive which induces, and the sovereign which sweetly con- strains a believer to deny himself, and ta walk in the ways of holiness.! CHAP. IX. Concerning' the A'^ccessity and Usefulness of Holi-' nessy and of Good Works, H AVING considered the nature of sanctification; the character and state of those happy souls who en-, joy the blessings ; the way in which they come to possess it ; and the many cogent motives to engage believers in the pursuit of holiness, and in the prac- tice of true virtue ; I shall now proceed to show the necessity of holiness, and the various important pur- poses which are answered by the performance of good works. Love to God, being by regeneration implanted In the heart of a sinner, he is fitted for spiritual com- *2Cov.T. 14. t Tit. ii. 11,12, OF BOLlSEt-S AND GOCD WORKS. 217 Hiuriion with ihe great Object of all religious wor- ship, in his ordinances, and with his people in the church beiow ; and for a more perfect communion with Him in the world of glory. In this fellowship with the Father, and with his Son Jesus Christ, with which believers are indulged in the present state; and in that more intimate fellowship with God, en- joyed by the spirits of the just made perfect above, true happiness, both in time and in eternity, consists. But the unsanctified soul is absolutely incapublc of such refined pleasures. There must be a spiritual discernment, and a heavenly taste, bt fore things of this kind can be either enjoyed or desired. For v.hile a m.m continues in his natural state,- at enmity with God and in love with sin ; he neither has, nor can have any real pleasure in approaching his Maker. 7\vo cannot ivalk tog-etuer exccjit they be agreed. Hence it is that our Lord says; Excejit a man be born again., he CAyNor see the kingdom of God. With whom the apostle agiees, when he asserts, Without holiness no man shall see the Lord. That holiness which the scripture so expressly requires in order to the enjoyment of God, is pos- sessed by every one that is born from above, and in a justified state. Love to God being the grand principle of holiness, aiid the source of all accepta- ble obedience ; none can enjoy it and not be possess- ed, in some degree, of real holiness. Nay we may venture to assert, that whoever loves the infinitely Amiable, is possessed of all that holiness, in the principle, that shall at any time flourish and adorn his future conversation, or that shall shine in him to all eternity. Such an one therefore, must not only have a title to heaven; but also be in a state of prepa- ration for it. T ? 9fS THE NECESSITY AND USEFULNESS Some professorsj who espouse the notion of sinless perfection, and look upon themselves as uncommon friends to the interests of holiness ; talk, indeed, of persons bein^ in a regenerate and justified state, while they arc yet unsanctified. Consequently, quite incapable of having communion with God, in his or- dinances here ; entirely unfit for the subUme enjoy- ments of the heavenly world hereafter, and therefore, if they leave the present state in such a situation, everlasting misery must be their portion. But as the doctrine of sinless perfection in this life, is a bold opposition to the testimony of God, and contrary ta all christian experience ; so this imagination is equal- ly false and uncomfortable. For, either they mean the sar^ things by the terms, regencraie and Justi^' frf, v/hich the scripture does, or they do not. If not, Avhat they say is nothing at aM to the purpose ; and therefore unv.orthy of a moment's regard, whatever may be their meaning. But if. by these expressions,, they intend the same things which the Holy Spirit does, in the volume of infallibility ; then it is evident, from the tenour of divine revelation, that they labour under a great mistake. For what is intended by the justijication of a sinner, but that the eternal Judge pronounces him righteous according to law, and freed from every charge ? What is implied in the regene- ration of a sinner, but a communication of spiritual life, and the restoration of the image ef God in man ? Now is it possible that a person should be regenerat- ed and justified ; that he should stand clear in the eye of the law, and be viewed by omniscience as possess- ed of spiritual life, and as bearing his Maker's im- tige ; while he is yet unsanctified, and quite unfit for glory ? There is no such flaw in the blessing of justi- ncation, nor any such imperfection in the state of a regenerate person, as to leave him at such a distiince OF HOLINESS AND GOOD WORKS. 21^ from the eternal inheritarce. We are not, in order of time, first renewed by the Spirit of truth, and jus- tified by an imputed righteousness, in virtue o€ which we are entitled to glory ; while yet we remain entirely destitute of holiness, or a capacity of enjoy- ing eternal bliss, for wiiich we must labour and strive in hope to attain it at some future period. For, be- ing freed from the curse, and entitled to blessedness^ we are the members of Clirist ; in a new state, and live a new life— Possessed both of a right to glory, and of a preparation for it ; at the same time, though not by the same means. As holiness of heart is absolutely necessary to communion with God, and to the enjoyment of him ; so holiness of conduct, or an external conformity to the divine revealed will, is highly useful, and answers various important purposes in the christian life ; the principal of v/hich I woijld now consider^ —By obedience to the commands of God, v/e evi- dence the sincerity of our holy profession. By this our faith is declared genuine before men ; who have no other way to conclude that it is unfeigned, but by our works. Whoever pretends to believe in Jesus, and is not habitually careful to perform good works ; his faith is worthless, barren, dead— By a good conversation, in which our light shines before men ; we edify our brethren, silence opposers, and preserve the gospel from those reproaches which would otherwise be cast upon it, as if it were a li- centious doctrine. An exemplary conduct in chris- tian professors, has often been owned of God and made happily useful, by convincing the ignorant, and by removing their prejudices against the truth ; so as to make them impartial inquirers after it, and frequently of winning them over to an approbation of it — By walking in the paths of duty, we express ^20 1H£ NECESSITY AND USEFULNESS our gratitude lo God for his benefits, and also glo- rify his holy name ; which is the great end of all obedience. The works of failh and labours of love which believers perform, will be remembered by Jesus the Judge, at the last and great day of accounts : those especially that are done to the poor, despised members of Christ, and for his sake. These will be mentioned, at that awful time, as fruits and evi- dences of their union with Christ, and of their love to him. They will distinguish real christians from open profligates and mere formalists; from all that were punctual in the performance of a round of du- ties, that cost them nothing ; which raised their character among men, and exposed them to no shame, nor suffering ; but. excedingjy backward to piirt with their unrii^hteous Mammom for the sup- port of the cause of, God, or to assist the poor and the persecuted members of Christ. — These are the principal of tliose 7itcessary usesj for which good works are to be maintained. It is, notwithstanding, carefully to be observed ^ That neither our external obedience, nor inherent holiness, constitutes any part of that righteousness by which we are justified. Neither the one nor the other, is either the cause, or the condition, of our acceptance with God. For, as before observ- ed, that righteousness^ by which we are justified, must be absolutely perfect. . But our personal obe- dience is greatly defective, even in the best of men and in their most advanced state, while in the pre- sent life. So that if God were to enter into judg- naent with us, on the ground of our own holiness or duties, none of us could stand in the awful triaL Our holiest dispositions would be found far short; tf that perfection which the law requires j and our Of HOLWESS AND GOOD WORKS. 221 best duties couid not answer for themselves, much less atone for our transgressions, j^lt our righteous- ness are as filthy rags ; and we hare need of a high priest to bear the ir.iquity tf aur holy thivgs. For who among mortals dare say to the omnisciest God ; " Search and try this, or the other duty, performed by me ; thou shalt not, on the strictest examina- tion, find any defilement cleaving to it, nor any- sinful defect attending it ?" Who dare add ; " I am willing to risk my soul's eternal salvation on its absolute perfection, after such an exact scrutiny made ?'* The boldest heart must very much trem- ble at such a thought ; nor dare the most upright make the solemn appeal, or venture his immortal all on such a foundation. Hence the great teacher of the Gentiles, who was a most eminent saint, notwithstanding all his extraordinary gifts, his beneficent labours, exem- plary conduct, and painful sufferings, for the cause of truth and the honour of his divine master ; ut- terly disclaimed all pretensions to personal worthi- ness. For, when taking a prospect of the awful tribunal, he earnestly desired to be found in Christ; not having his own righteousness^ which ivas of the law, consisting in his own holiness and righteous deeds ; but that which is through the faith of Christy even the righeousness which is of God by faith. This obedience, and this only, can support our hope and comfort our hearts, when we think of standing before him who i* a consuming fire. That righteous- ness which was wrought out before we had a being, is the only ground of a full discharge before our final Judge ; and being so, is the source of all our comfort and all our joy, as to that grand affair. If any person therefore solicitously inquire. How **hall I appear before my Maker ? the answ«r is, Iq T«E NECESSIir AND VSEFLLNfi»S the obedience of Christ, ^vhich is perfect in itself, and entirely fiec for the guilty. But if the niquiry be, How shall I express my thankfulness to God for Ills benefits and glorify his name I then the an- swer evidently is, By living in conformity to his re- vealed will ; and by devoting yourself, ail that you are, and all that you have, to his honour and service. Thus provision is made, in the covenant of grace, for the believer's peace and joy, by a direct view of the finished work of Christ; and for the exercise of every virtue, the performance of every duty, whe- ther it be religious, or moral ; and all for the noblest end, even the glory of God. Hence it is manifest, that though our good works are of no consideration at all, in the article of Jus- tification, or in obtaining a title to life ; yet, on many other accounts, they are highly necessary ; and it is an affair of the last importance, to be rightly ac- cet to be first laid to bear upon them tiie whole weight of the building. The foundation is to be laid, as was said, in mere grace, mercy, pardon in the blood of Christ. This the soul is to liCcept of, and to rest in, merely as it is grace ; without the consideration of any thing in itself, but tit t it is sinful and obnoxious unto ruin. This it finds a difficulty in, and would glady have some- thing of its own to mix with it : it cannot tell how- to fix these faundation-siones, \: ithout some cement of its own endeavours and duty. And because these things will not mix, they spend a fruitless la- bour about it all their days — But if the foundation be of grace, it is not all of works ; for otherwise grace IS no more grace. If any thing of our own be mixed with p^race in this niatter, it utterly destroys the nature of grace, which if it be not alone, it is not at ill. " But doth not this tend to licentiousness ? Doth not this render o jedience, holiness, duties, morti- fication of sin, and good v orks, needless ? God forbid ! Yea, this is the only way to order them aright unto the gioy of God. Have we nothing to do but to lay t^i foundation ? Yes, all ou)- days we are to hu] r u / >n it, wnen it is surely and firm- ly laid. And these are the means and ways of our 294 THE NECESSITY AND USEltLSESS edification. This then is the soul to do, who wbuld come to peace and settlement. Let it let go all former endeavours, if it had been engaged in any of that kind. And let it alone receive, admit of, and adhere to mere grace, mercy, and pardon, with a full sense that in itself it hath nothing for which it should have an interest in them ; but that all is of mere grace though Jesus Christ — Other foundation can no man lay — Depart not hence until this work be well over. Surcease not an earnest endeavour with your own hearts, to acquiesce in the righteous- ness of God, and to bring your souls into a comfort-* able persuasion that God, for Christ's sake, hath freely forgiven you all your sins. Stir not hence un- til this be effected. If you have been engaged in any other way ; that is, to seek for the pardon of sin by some endeavours of your own ; it is not un- likely but that you are filled with the fruit of your own doings ; that is, that you go on with all kinds of uncertainties, and without any kind of constant peace. Return then again hither. Bring this foundation werk to a blessed issue in the blood of Christ ; and when that is done, up and be do- int^."* It is greatly to be feared, that the distinction so judiciously pointed out in the preceding quotation^ is but little known or considered, even by many who are earnestly concerned in a religious profcs* sion, and it is undeniably plain, that there are great numbers denominated christians, who, as they know nothing in reality concerning Christ; so, in their conduct, they are more like incarnate devils than real saints.— Nor are there a few that perform a round of duties very exactly, and have an high * On the Hundred and Th'irtitth Psalm, p. 307r 303 OF EOLINL£S AND GOOD WORKS- 235 Opinion of their ou'n relii^ious profcbsion ; who, not*' Avithsluntiiiig:, are fur from posstssing thi-.t holiness, and from performing those t;(Jod works, which are es- sential to the christian characier. View them in their places of public worship, and in the performance of devotional duties ; they assume a serious air, as though they were greatly concerned about their everlasting welfare. See them in their families and in the com- mon concerns of life, there they are fuii of levity ; un- savoury and loose in their conversation. Some of these pretenders to Christianity will also attend that semi- nary of vice and profaneness, the playhouse, and other amusements of tliis licentious age, as far as their cir- cumstances will permit. You may see them vain and extravagant in dress and show, while their pious reigh- bours of the same religious community, with all their industry, are hardly able to acquire decent clothing: yet these children of carnal pleasure, either do not at nil regard their distress, or content themselves with saying, B' ye warmtd. They will be lavish at their own thbies, while the poor among the people of God are almost starving by their side ; yet such is their love to Christ and his members, that they will think it an instance of great condescension if they vouchsafe to visit them and say. Be ije Jillfd. If these pretenders to piety be naturally of a more t^rave and srrious disposition, view them in their trade andbusniess; there you will find them covetous, grip- ing, cind oppressive; making it their chief design to lay up fortunes for their dependents, and to raise thei# families in the world. These, like their forefathers, for a hretcnce. make long fn aycrs ; even when, by usu- ry, extortion, and oppression, they devour widows* /louses, aud grind the faces of the fioor. They lay up thrit in their coffers, which of righc bi'longs (o the ^leedy who labour under thera ; the rust of which U 226 TUii ^■£CESS1TY A^D USEIULNLSS. shall I)ca swift witness agiiinst them unother day, anil shall cat their Jiesh as it ivcre Jlre. Is not the church- delikd, and is not the gospel dislionoured, by such sanctimonious -wretches us these ?^— Such persons, whether more light in their disposition and conduct, or more grave in their temper and beliaviour, are alike the children of the devil and the slaves of sin ; are ou a level, in the sightof God, with the most profane. As to the covetous, those votarie^5 of ■Mammon, whatever dislike they may have to tiieir associates, they stand ranked in the book of God with extortioners and thieves, with drunkards and adulterers. Nay, they are branded with the most detestable character of idolaters. The sin of covetousness is, I fear, greatly misun- derstood, and much overlooked by many professors. Were it not, the remark would not be so often made; "Such a person is a good christian, but a covetcus man.'* Whereas it might w ilh as much pi'opriety be said; " Such a woman is a virtuous lady, but an infa- mous prostitute." For the latter is not more contra- ry to sound sense, than tlie former is to ihe poailive declarations of God, recorded in scripture. When we hear people in common talk about covetousness, wc are tempted to look upon it as a merely trifling fault. But, when we open the volume of heaven, we find it pronounced idolan-y, and considered as a capi- tal crime ; while Jehovah denounces damnation against the v/retch that is guilty of it.* In what then does this aggravated sin consist ? I an- swer, CovetouHurss^iw the language cf inspiration, is the desire of having more ; the desire of obtaining, or of increasing in wealth. Whoever therefore is ha- bitually desirous of riches, is, in the estimate of hea- * J Cor. Ti. 0, 10. Kplj. v. 5, Col. ili. 5. Psal. x. 3, OF HOLISESS AND GOOD WOrxKS. 227 ten, a covetous man; wliatever liis station in life, or profession of relij^ion may be. The language of a co- vetous heart is thatoftheliorselcech's daughters, Givcy give. The covetous man is always desirous of juore^ whether he huve little or much : and, if a ])rofessor, he will ahvays find some prcter.ce to hide the iniqui- ty of his iuoKitrous heart. J3ut, however such a pro- fessor may cover his crime under pliiusiblc pretences of any kind ; or however safe he may imagine himself, as being a member of some visible church, and free from her censure ; the time is coming when the mask siiall be stripped off, and ihen it shall be fully known where his affections have been, and what God he hath served. Tncn it shall plainly appear, whether Jeho- vah, or Mammon, swayed his affections and ruled in his heart. — Perhaps there are few sins for the practice of which so many excuses arc made and plausible pre- tences urged, as that cf covetousness, or a love of the world; consequently, there are few sins against which professors have greater occasion to watch. It was not, therefore, without the g;rcatest reason, that our Lord gave that solemn caution to all his followers; Take heed, and beivare q/" covetcusness.* • Luke vii. \5. None will suppose, from xvhat is here as- serted, lh.it I mean to encoiirage idleness, or fcxtiaragance. No: far be it! Tlio«;e who, through indolence, pride, or pror- dijality, waste their substance and fail in the world, can hard- ly be too severely censuied. They not on!y impoverish thtin- selves, I)ut injure their neighbours ; are the pests of society. ; nd public robbers. The reader, I presume, ivill not be displea-sed, if I present liiin with a quotation on this subject, from my worthy and honoured friend, Mr. IJexrv Vknn.— " It i;? remarkable," says he, " that the covetousness against whi?h we are so earnestly warned in God's word, is not of the scttndalons kh\A ; but such as may govern the heart of a man, who is esteemed very vir- tuous and excellent by the world. In the tenth Psalm the €&* 22S THB NECESSITY AND U^,EFUL^•E':S We muy, therefore, conclude, that though the absolute frecness of Christ, as exhibited in the gos- pel to the worst of sinners, must be muinlained vetous, whom ihe Lord is there said to abhor, a;e the very per- sons of whom the wicketl ^pcak neU ; which coulJ never be the case, did their lore of money make them either yillanoiis in their prat-tii-e, or miseral)ly penui ioii<; in their temper : for men of this stamp none commend. T!ie same thing is observable in that solemn ca>ition given by our Redeemer ; Take heed and teware cfcove.iovsness. By which it is evident He meant no nu)re, than a rooted persuasion that the comfort of life consists in H-ujiidance, and desiring, from such a persuasion, lo be rich : this was the covetousuess our Lord eontlcmns. i^nd that his admoiiition might sink the deeper, he represents the workings of that avarice v^'hich lie condemns, in a ease which passes ev- ery day before our eyes. It is this : A man 2;rows rich in his business, not through fraud and extortion, but by the blessing of God upon his labour and skill. As is usual, he is Jughly de- lig'.jted with bis success; he exults in the prospect of being master, in a few years, of an independent fortune. In the mean time, he is determined to be frugal and diligent, till !je takes his final leave of business, to enjoy all the sweets of ease and splendour. Luke xii. 19. Now, where are the people, governed by the common maxims and principles of human na- ture, who see any thin^ the least to blame in this mati's senti- ment or conduct? Wlio do not applaud and imitate it them- selves ? Yet this very man our li»)rds sets before our eyes, as the picture of one engrossed by a covetous desire of the things of this; world. Tiiis very man he represents as summoned, in the midst of all his golden hopes, to appear a most guilty crim- inal at the bar of his despised Maker. Lo I this is the man whom our Lord exposes, as a miserable wretch for all others to take warning by. and resist covetousness. So, such a fool and such a sinner as this is he that laycth up treasure for him- self; that is, every earthly minded man, who seeks after wealth, as if it was the foundation of happiness; and is not rich tonards God; rich in fiith, hope, and holiness. Luke xii. 21 . " Paul in perfect harmony with his Lord, forbids the desire ftf wealth as a criminal effect of avarice. Let your conversa^ ion be nithout covetomness, and be content nith such things a^ OF HOLINESS ANB GOOD WJRKS. 229 with confidence ; yet we are bound to affirm, "with equal assurance, Th.it he who pretends to fuitU^ in Jesus, and does not habitually live under the benign influence of love to God, and of love to his brother for the truth's sake ; and that he who docs not ma- nifest this heavenly afi'ection by a suitable conduct; has no claim to the christian character. T/e have : for He hath said, Inill never leave thee, nor forsake thee. Heb. xiii. 5. Ami where, instead of tliis self-denied temper, a desire of increasing wealth is cherished, tliere, snares, defilemeut, and ruin, are declared to be the certain consequen- ces. For they that nill{i\n} original signifies the simple desire) he rich, fall into temptation anrf a snare, and into many foolish and hvrfuL hists, nhich dronn men in des'.ruction and j>erdi- ti•? IN OUR PERSEVERANCE. 24T best iiiterests. This consideration should cause eve- ry child of God to bend the suppliant knee, with the utmost frequency, humility, and fervour : to live, as it were, at the throne of grace; nor depart thence till far from the reach of danger. Certain it is, that the more we see of the strength of our adversaries, and of the danger we are in from them ; the more shall we exercise ourselves in fervent prayer. Can you, O christian, be cool and indifferent, be dull and careless, when the World, the flesh, and the devil, are your implacable and unv/earied opposers ? Dare you ind-ulge yourself m carnal delights, or in a sloth- ful profession, while the enemies of your peace and salvation are ever active and busy in seeking to com- pass your fall, your disgrace, and if possible your eternal ruin ? Aioake thou that slecfieat 1 Mistake not the field of battle for a bed of rest. Be sober ; be vigilant. Are there, notwithstanding the believer's weakness and the power of his enemies, such strong assurances given of his perseverance, complete victory, and final happiness ? then, though with fear and trembling, he should often reflect on his own insufficiency, he may rely on a faithful God, as his unerring guide and in- vincible guard, with confidence and joy. The re- membrance of that, will be a con:itHnt motive to hu- mility and watchfulness. The exercise of this, will maintain peace and consolation of soul ; will be an in- exhaustible source of praise, in spite of ail the at- tempts of inveterate malice in his most enraged foes. For the Almighty says, jFcar not : J am thy shield^ for ever to defend thee ; and thy exceeding great re- Tjard, to render thee completely happy. While the eternal God is his refuge^ and evtr/asting arms his support, there is no occasion to fear. If God be for vsy loho can be against ns ? — When the gates of hell 248 OF GRACE, JLS IT REIGNS, ScC. and the powers of earth united assail the believer, menacing destruction to both body and soul ; then the ?iamej the promises, the eath,andthe attributes of Je- hovah are a strong tower, an impregnible fortress : and conscious of his own inability to resist the ene- my, he runneth in^.o it, and im safe from every attack, however crafty or violent. The righteous man, the real christian, rf:ye//, as it does in us, being represented by Adam and descended from him according to the common course of nature.-— Thus was the human nature of Jesus Christ entire- ly free from all coniaminatian : and thus that holy t/n?ig, which was formed in the womb of the vir- gin, by the power of the Most High, was constituted the second Adam, in opposition to the first. This production of the human nature of our glorious Immanuel, being in a way supernatural and divine, is called the crtation of a new thiyig in the earth.* Thus Christ became a partaker of the nature which had sinned, without the least sinfulness of that nature. It was absolutely necessary also, that our Mediator and Surety should be God as well as man. For as he could neither have obeyed, nor suffered, if he had not possessed a created nature ; so had he been a mere man, however immaculate, he could not have redeemed one soul. Nay, though he had pos- sessed the highest possible created excellencies, they would not have been sufficient ; because he would still have been a dependent being. For as it is es- sential to Deity, to be underived and self-existent ; 30 it is essential to a creature, to be derived and de» * Jer. xsxi. 22. I BY WHOM GRACE KEIGNS. ^Ox^- pendent. The loftiest seraph that sing-i in pjlory i.^ as really dependant on God, every moment of his existence, as the meanest worm that crawls. In this respect, an angel and an insect are on a Icv-l. — Every inteligent creature, therefore, whether humai; or angelic, having received existence fiorn the Al- mighty, and being continually dependent on him, a's the all-producing, all-supporting first cause : must be obliged to perpetual obedience, by virtue of that relation in which he stands to God, as his Maker and Preserver. It is highly absurd to suppose it possible for any creature to supererogate, or to do more m any way of obedience to Him from whom his all was received, than he is under the strongest ob- ligations to perform, in consequence of his absolute and uni\'ersal dependence. But whatever is pre- viously due from any one, on his own account, can- not be transferred to another, without rendering the first devoid of that obedience which it is absolutely necessary for him to have. Universal obedience in every possible instance, is so necessary in a ra- tional creature, as such, being dependent on God and created for his glory ; that the omission of it, in any degree, would not only be criminal, but expose to everlasting ruin. The righteousness therefore of a mere creature, however highly exalted, could not have been accepted by the Great Supreme, as any compensation for our disobedience. Because whoever undertakes to per- form a vicarious righteousness, must he one who is not obliged to obedience on his own account. Con- sequently, our Surety must be a Divine Person ; for every mere creature is under indispensable obli- gations to perfect and perpetual obedience.— Now, as our situation required, so the gospyel reveals, a Mediator and Substitute thus exalted and gloriou?^ ^56 THE PliltSON OP CIIRISr, For Jesus ii> described as a Divine Person, as ont: Avho could, without any arrogance, or the least dis- loyalty, claim independence ; and, when thus con- sidered, he appears fit for the task. But of such an One we could have had no idea, without that distinction of Persons in the Godhead which the scriptures reveal. Ag^reeably to this distinction, we behold the rights of Deity asserted and vindi- cated, with infinite majesty and authority, in the person of the Father; while we view every divine perfection displayed and honoured, in the most il- lustrious manner, by the amazing; condescension of the eternal Son. — By the humiliation of Him who, in his lowest state of subjection, could claim an equality with God. — Such being the dignity of our wonderful Sponsor, it was by his own voKrntary con- decension that he became incarnate, and took ufion him the form of a servant. \iy the same free act of his will he was made under the laiv^ to perform that obedience in our stead, to which, as a Divine Person, he was no way obiig-ed. The necesity there was that our Surety should be a Divine Person might be further proved, by con- sidernig the infinite evil there is- in sin. That sin is an infinite evil, appears from hence. Every crime is more or less heinous, in proportion as we are un- tler obligations to the contrary. For the criminalty of any disposition, or action, consists in contrariety to ivhat ive ought to possess, or fierform. If there- fore vre hate, disobey, or dishonour any person ; the sin is always proportional to the obligations we arc under to love, to honour, and to obey him. Now, the obligations we are under to love, to honour, and to obey any person, are in proportion to his loveli- ness, his dignity, and his authority. Of this none can doubt.— if then infinite beauty, dignity, and au- BIT WHOM GRACE REIGKS. 257 tiiority belong to the immensely glorious G^d : wc must be under equal obligations to love, to honour, and to obey him ; and a contrary conduct must be infinitely criminal. Sin therefore is a violation of infinite obligation to duty : consequently, an Unli- mited evil, and deserving of infinite punishment. Such being the nature of our offences, and of the aggravations attending them: we stand in absolute need of a surety, the worth of whose obedience and sufferings should be equal to the unworthines of our persons, and to the demerit of our disobcuiience. If, to the evil there is in every sin, we take inio con- sideration the vast numbers of sinners that were to be redeemed, the countless millions of enormous crimes that were to be expiated ; and the infinite ^veight of divine wrath that w?s to be sustained ; all -which were to be completed in a limited and short time, in order to reconcile man to God, and to effect his eternal salvation ; we shall have still stronger ev- idence in a proof of the point. Were a defence of the proper Deity of Christ my intention, the scriptures would furnish me vvith am- pic matter and abundant evidence in favour of the cap- ital truth. For the names tliat he bears, the perfec- tions ascribed to him, the work he has done, and the honours he has received, loudly proclaim his Eternal Divinity. But I wave the attempt and proceed to observe, That it v/as necessary cur Surety should be God and inan^ in unity cf person. This ncccsbity arises from the nature cf his work; which is that of a medi- ator between God, tlie offended soverei:;n, and man, the offending subject. If he had not been a partaker of the divine nature, ho could not have been qualified to treat witii God ; if not of the human, ho would nol 'r.-.ve been -fitted \o treiV: with man. Deity alone, \:\v;. 3|9 111E PERaOlt or CHRIST, too high to treat with man ; humanity alone, was too low 10 treat with God. The eternal Son, therefore, assumed our nature, that he niij^ht become a middle person ; and so be rendered capable oi laying his hands u/ion bothy* and fo bringing them into a state of per- fect friendship. He could not have heen a mediatorin regard to his office, if he had not been a middle person in respect of his natures. — Such is the constitution of his wonderful person ; and hence he is called Imman** UEL, God loith usj or in our nature. The, perfect performance of all his offices, as priest, prophet, and king, requires this union of the divine, to the human nature. — As a Priest. For it Avas necessary he should have something to offer ; that he should ofier himself. But pure Deity could not be offered. It was requisite therefore that he should he man, and taken from among men, as every other high priest was. — And, had he not been God, as he could not have had an absolute power over his own life, to lay it down and take it up at his pleasure;, so the offering of the human nature if not in union with the divine, would not have made a proper atonement for our transgressions, would by no means have expiated that enormous load of hu- man guilt, for wiiich he was to suffer. Nor could his death have been an equivalent, in the eye cf eternal justice, to that everlasting punishment \yhich the righteous law threatens against sin ; which must have been the sinner's portion, as it is his just de- sert, if such an admirable Sponsor had not appeared on his behalf. But when we consider that he who suffered.) the just for the unjust, was a Divine Per- son incarnate, we cannot but look upon him as per- fectly able to bear the punishment and to, perform '■ Job.ix.an. I jaY WHOM GRACE EIGKS. 259 lie v»ork. For iis the infinite evil of sin aris-es from the majesty, and the excellence of Him against ■whom it is committed; so the merit of our Surety's obedience and sufferings must be e:itute, must be equal to the excellence of the person satisfying. Sin being com- mitted against infinite majesty, deserved infinite punishment; the sacrifice of Christ is of infinite worth; being offered by a person of infinite dignity. It was tiie sacrifice, not of a mere man, not of the highest angel, but of Jesus the incarnate God ; of Him who is the brightness of the Father's glory, and Head over ail the creation. As the infinite glory of his divine Person cannot be separated from his humanity ; so mfijiite merit is necessarily connect- ed with his obedience and sufferings. In all that he did, and in aH that he underwent, he was the Son of God, as well on the cross, as before his incyrna- tion ; as well v/hen he cried, Ahj Godj my Gody lohy ha-it thou fnrQaf;cn trtc ? as when he raised the dcE.d, i Bi' WilOil GilACE r.EIGN^. 2^1^ 4iid reversed the laws of nature. He was Jehovah's Fellow when he felt the sword of jusiice awake upon hirn : he thought it no robbery to assert an equality with God, even when he was fastened to the bloody- tree, and expired under a curse.* — Was the sin for which he suffered infinitely evil ? the Person v,ho sa- tisfied is infinitely excellent. Did an infinite Object suffer in his honor by our offences ? the injury is re- paired by a Subject of infinite excellence making an atonement for them. Our sin is infinite in respect of the object; our sacrifice is intlnite, in regard to the subject. Jehovah considered our Surety as t/ie 3/(27/ hisfcLLow^ when he smote him : and v.e should consi- der him under the same exalted character when we believe on him, and plead his atonement before God. — '•'- Here is firm fooling, here is solid rock." In the divine dignity of the Redeemer's person, and in the consummate perfection of his work; there is an ev- erlasting basis for faith, the assurance cf faith, the full assurance af f:\ith — A basis, firm as the pillars of nature; immoveable as the eternal throne. Whereas, if with Socinians, we suppose that Je- sus had no existence, before his conception in the womb of the virgin, and so look upon him as a mere man ; or if, with Arians, we imagine him lo be a kind of superangelic spirit, united to an human body ; yea, though we should compliment him, as some of them have done, with ascribing all divine per- fections to him, except eternity and self-exist- ence, which is absurdly impious ; yet we rob him of proper Deity, we make him a dependent being, wc reduce him to the rai^k of mere creatures, and de- prive ourselves of that foundation of coinideixe in him which his true character affords. For wc nc- * Zecb. xiii. 7. Philip, ii. f5, 8. Gal. iii. 1". ^63 Til 2 rERGOS' OF CilRlSI ver can psrstiadc ourselves, that the sufferings of ia mere creature, and those for so short a time, could be accepted by tlie most hig-h and holy God, as u right- eous coKipensation to Iiis law and justice, for the sins of innumerable millions of hell-dcscrving transgres- sors. Hence it is, that those who deny the proper Deity of Christ, commonly deny that he made .f^atislaction for sin to divine justice. Thus far they are consistent, and (what they affect to be called) ra- ticnal. But they may do well to consider whether they themselves be able to satisfy eternal justice ; and how they can expect admission into the kingdom of glory, by the sin-avenging God, without any satis- faction made for their crimes. For, certain it is, that He who governs the universe is inflexibly just, as •well as divinely merciful. The just God and the Saviour is his revealed character. As thus reveal- ed, wc must know him and trust in him, if we would esc.ipe the wrath to come. Here let the reader admire and adore the love of the eternal Fc-.lher, and the condescension of the divine Son. The love of the eternal Father. For the glorious person described is the Son of God, and the Father's gift to sinful men." In comparison with w^hom, all the angels and all worlds, bestowed upon us for an inheritance, would be trifling and i.^xt to notliing. Because all created things are equally easy to divine power, being only the effects vA the simple vrill of God. The formation of an angel, or of an insect ; of a thousand systems, or of a thousand grains, is the same thing to omnipo- tence. For which reason, there could be no com- ])avative greatness in any such gifts; If therefore liic eternal Father would manifest hisJ love to an \incomimon degree ; if he would so gratify his mcrcv, in blcssine his offending creatures, as to BT WiIO:.I GRACE IlEiGNS. XJOJ have an appearance of doing violence to himself^ it must be by givii^g- /ji^ only begot ttn .So??, who is one in nature and equal in glory with him-^by givinc; him to be their subsiitulc, their propitiation, and their saviour. In this view, how great the pre-, priciy, how striking the beauty cf those apostolic sayings 1 lie that i-Jiared riot hU c'vn So?:^ but de- livered him ufi for us all^ ho^v shall he not i^iih hivi. also freely give u.3 all things ? God conimendcth his love towards usy in that irhiL' nve fvere yet dinner < Chrifjt died for us. Here divine love appears to the utmost advantage; here it shines in all its glory. For its rich donation is infinitely excellent, and tho blessedness resulting from it is consummate and eternui.-— TVif CLiidescension of the dixiuc Son. That He "ivho \vas in the form of Gody and thought it no: robbery to be equal -.vith God ; that lie whom angels obey, that He whom seraphs adore, and before whom they veil their faces ; as conscious of their own comparative meanness, or as cu^zzled wltli the blaze of his infinite glories — that He should be made flehh, take upon him the form of a servant, perform obedience, and give up him3c.i1 to the most jnf.imous death, is amazangl Cut th-t he should surrender himself to die for sinners, for enemies, and for such as were in actual rebellion acainst him, is unspeakably more amazing I These are demon- :rative proofs, that the Lord Redeemer is as much uperior to his creatures in the riches of his grace, s he is in the depths of his wisdom, or in the works .f his power. Let all the heavens adore him ! and let the children of men be filled vrith wonder, and bum with gratitude ! for this glorious Redeemer is accessible by sinners ; who was designed for sin- ners ; and on them his p9v,'cr and grace aro magni ded. ^Gl THE TERSON or ClIlilST, Such is tliat rcprcsenfntion which the gospel gives of divine, redecminj^ love. But -were we to deny the proper Deity of Jesus Christ, and to reject the reality of his atonement, we should, in reference both to the Father and the Son, obscure its glory, ■weakens its force, and almost destroy its very being. On Socinian principles, many of the most empha- tlcal terms and phrases of inspiration, relative to our salvation by, the Son of God, must be under- stood in a sense directly contiiary to their natura.1 import: or, in other words, the language of scrip- ture must be reversed.-^— For instance ; our Lord cays, God so loved fHE world, that he i^ave his only begotten Son. But Socinianism teaches us to understand the divine declaration thris : " God so loved the son of. Mary, that he gave him the go- vernment of the world.'* Paul says, Yc knonv the grace of our Lord Jesus ChjusT, that, though he ivas rich, yet for ijour sakcs he became poor. But, ixcording to this hypothesis, the meaning and the fact are; " \'e know the grace of God to the man Jesus Christ : who, though he was by nature fioor, us any that are born of a woman ; though in the ^vhole of his life, he was equally dependent on the >'ather*s power and pleasure as any other person 'an possibly be ; and though neither the labours of his ministry, nor the pains of his martyrdom, were equal to those of many among his disciples ; yet, for his own sake, and as the reward of his obedience, he became, through divine bounty,, incom- parably rich." In another Epistle the same apostle says j Christ Jesus, being in the form of God, thought it net rob^ bery to be equal with God: but made himself of rf reputation, and took upon him the form of a servanty and WHS much in the likenecs of men : and bein^ found . BY ^rHOM GRA.CE REIGNS. 265 infashion as a 7nan^ he humbled himself^ and became obedient unto deaths even the death of the cross. Now this according to the principles of Socinub, may be paraphrased thus: "Christ Jesus, being ii merely human creature, existed in the form of a man. Conscious of this, he thought it the most impious robbery on the honours of Deity, for him to be equal with God ; whether it were by bearing his names, by claiming his attributes, by presuming to perfoim his works,, or by receiving his worship. Yes,. being made in the form of a servant, (because as a mere creature, it was impossible he should exist in any other form ;) and feeling his own emptiness, he was contented to appear in thd likeness of men. And seeing he was a mere man, there is no reason.to wonder that he was found in fashion as a man : or that, as a rif^hlcous person, and a teacher of truth, he was greatly hum- bled, as many other good men have been, by poverty and reproach. Nor yet, feeling himself entirely at the Divine disposal, is there, any reason to be surpris- ed that as a martyr, he became obedient to deatli, even the death of the cross : because he knew that = uch was the will of his Creator and Sovereign. But as he had no bodily, disease, to affect his imagination with melancholy gloom ; no guilt on his conscience, to excite dcs[>ondency ; no unhallowed attachment to family connections, to religious friends, or to any sensible object: no doubt of special interest in the Father's love ; nor any fear, with regard lo his own iinal felicity ; the wonder is, that, in his last suffer- ings, and before any human hand was upon him, he should be so full of consternation, so penetrated with anguish, as to sweat blood, and to exclaim. My soul 2s exceeding sorrouiful, even unto death — My God^ my Gody 'why has thou forsaken me I At this we may well h& astonished ; because many of his disci ■ Z 2 '2Qij Tllli PERSON OF CHRIST, pies, even when in the hands of their barbarous exe ciUioners, and though conscious of personal guilt, fiave sustained the cxtremest sufferings without one complaint, and sometimes with indications of exube- rant joy. ^' Besides, Jesus dying only as a martyr, being perfectly mnocent ol the crimes laid to his charge, ?md suffering nothing at all from the hand of eternal justice for the sins of others; the love he expressed to men like himself was fur from being so disinter- ested, so fervent, or so great, as multitudes have ima- gined. For he was absolutely certain of rising agam from the dead v.ithin the space of three days; and, as the reward of his obec-ience to death, of being ex- alted to the tlirone of universal empire. Yes, he knew that God v/ould highly exalt him^ and give him a naine above every name : thai at the na?ne q/ Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth ; and that every longLie should confess that Jesus Christ is I^ord, to ih-^ glory of God the Father. Now, as he was a mere man ; and his death was only that of a witness to di- vine truth ; as he lost his life only for three days ; iind as he had the most certain expectation of such an unbounded reward ; it cannot with reason be sup- ')Ostd that his love to m.en considered as neighbours, or his compassion to men considered as perishing in ignorance and in superstition, was much superior to that philanthropy which prophets, apostles, and mar- tyrs have di^icovered. Because it is manifest, that, had self-love been the only principle of his conduct, he could not have promoted his own advantage so^ef- fcctually in any other way. Who, that loves God ;ind man ; who, that pursues his own supreme honour and happiness, would refuse to undergo similar suf- ferings, provided he \Yere absolutely certain of ag BiT WHOM GRACJa RfilGXS. 2QT equal reward ? Nay, did not Codrus, did not the Dkcir, volunuirily devote themseive? to death for the good of their respective countries ; though beinp- enveloped in Pagan darkness, the only reward they had to expect was a little posthumous renown i" So abhorrent are the grand principles of Socini- anism to the language and sentiments of divine Re- velation ! On those principles, the phraseology of inspired writers is extremely, strange, and very ob- scure : so obscure, that instead of saying, Great is the 7)iystery of GODLINESS ; we may justly exclann, " Unaccountably singular, and profoundly mysteri- ous, is '2'HE LANGUAGE of fwojihcts and of afiosileSf. respecting the Person and work of Jesus Christ 1"' For though the things intended are plain, and easily apprehended by common cap..cities ; ytt \\\t terms by which those things are expressed, arc so entirely abstruse, that the most ardent study, and the greatest- acumen, are absolutely necessary to develope their meaning. Clirislian.s have been used to consider scripture mysteries, as relating to the modus of ccT' tain imfiortant facts ;. which facts, being plainly re- vealed, are believed on the authority of divine testi- mony : but this new theology teaches us to look for those mysteries in the unparalleled modus of biblical' ex/iression. I said, unfiaralLied. For, surely, if the Socinian system be true, no set of writers, who had not lost their senses, and who intended to be under- stood, ever expressed common ideas in such myste- rious language, as that which is used by the inspired penman relative to Jetus Christ, and to the great work of ledemption by him.* * See Dr. Abbad^e on the DtUij of Jesus Christ EsscTilUd to the ChrUtian Religion, Pafsiin, 3G8 THE rEKSOil or CKKIST, 5cC. Fully persuaded, therefore, that the Scriptures mean as they speak, let the sinner who is conscious of nothing but misery and wretchedness about him, fle^c to the all-sufficient Mediator ; trust in him as mig:h- ty to save ; and veracity itself has enj^aged that he shall not be disappointed in his expectations. As a divine Person, he must be able to act agreeably to ev- ery character he bears ; perfectly qualified to execute every office he has undertaken ; and completely fitted to fill up each relation in which he stands to his peo- ple. Let us repose the most unreserved confidence in his atonement and intercession, as our Priest ; loak to him for instruction, as our Prophet; be subject to him, and expect protection from him, as our King. Let us manifest the most fervent love to him, as our Redeemer ; yield him the most cordial obedience, as our Lord; and pay him the sublimest worshipj asour God. I will add, let all those who deny his proper Deity, and reject his vicarious deatlr ; who refuse to honour him as a Divine Person, and to accept his righteousness as Mediator ; be aware lest, when it is loo late, they feel their want of his atonement, and be compelled to acknowledge, that He is over all, GOD BLESSED for EVER. Let my reader contemplate with wonder and with joy, the infinite honour that is conferred on the hu- man nature, in the Person of our great Mediator.— For it is in everlasting union with the Son of God; is now seated on a throne of light; is the most glo-, rious of all creatures, and the eternal ornament of the. whole creation. Yes, believer. He on whom you rely, in whose hands you have intrusted your soul, still wears your nature while he pleads your cause. That very body that hung on the cross, and was laid in the gi'ave ; that very soul which suffered the keenest anguish, and was cxcecdhig' sorrovfuij. THE WORK OF CHRIST, &C. SCI) eve7i u?:tc death ; are now, and ever shall be, in close connection with the Eternal Word. Mysterious, ineffable union ! big Avith wonder and replete with comfort ! How encouraging" it is to consider, that as Jesus is clothed with that very humanity, in •which he suffered af^ictions and trials of every kind and of every degree ; he cannot forget his tempted, despised, afflicted people in this militant slate. In himself he sees their image ; in his hands he be- holds their names. He feels for them, he suffers with them:* he never will, he never can overlook their persons, or be unmindful of their best interests. CHAP. XII. Concerning the IVcrk of Christy through lifhich. Grace rcizns. H AVING taken a view of the person of Christ, and of his qualifications for the work of a Mediator, arising from his personal excellencies considered as ImmuriUel ; we must now advert to that perfect vjork, through which gr^ce reigns, and in virtue of which her favours are dispensed. Grace reigns^ says the oracle of. heaven, through miGHTEOusNEss. Rigliteousness, in this place, I understand as including the whole of that obedience which the Redeemer, under the ch?.racter of a sure- ty, performtd to the perceptive part of the law; and all those bitter sufferings which he underwent, in conformity to its penal sanction. Through this obe- dience grace reigns, in a way strictly conformable ^fi[«b^ij. 18. and-iv. 15. Isa. xlix. lf», 1« :3rO THK WORK CF (Jll^ISi, to the rights of divine justice. By this most pciteet Avork of Christ, the tenderest mercy is manifested to miserable sinners, and meets with the truth of Je- horah's righteous threatenings against sin. Here the righteousness of God, as the hiwgiver, appears in taking vengeance on sin ; so as to be productive of substantial and lasting peace to the sinner. Happy expedient ! Wonderful grace I — But let us a little more particularly consider the nature and excelien-- cics of this evangelical righteousness. As to its nature^ it is a complete conformity to the divine law. Whatever the precepts of Jeho- vah's law demanded, the adorable Jesus performed in its fullest extent. His nature being perfectly ho- ly, the piinciple of his actions was absolutely pure ; the end for which he did them entirely right; and the matter of them, and rule of their performance,, without any defect. — Whatever the law, considered as broken, threatened by way of punishment against the oftcHder ; to that he submitted in all its dreadful severity. For he ivas made sin; he nvas made a curse. He suffered — amazing love I unparalleled condescension I — He suffered the greatest shame, the most exeruciating pain, that th© malice of men, cr the subtiiity of devils, could inventor inflict : and, which v>fas infinitely more, the wrath of God. The duration of his passion was indeed comparatively short ; but for this the infinite dignity of his Person was a full compensation. WJien we consider that it was the Son of God and Lord of Glory, who bled and died under every circumstance of infamy and pain; all the dreadful monuments of divine jus- tice iiiflicted on the sons of rebellion in past ages, and transmitted to posterity in the most authentic records ; all the misery that awaits the licentious WQi'ld, and is 4<^ouiice.«l in the bcripture j cannot THROUGH WHICH GRACE REIGNS. 2t I raise our ideas of Jehovah*s vindictive justice to so high u pitch, as a remembrance of the bitter, though transitory sufferings of the divine Jesus. The cxcet[e7ici€s of this righteousness appear from the characters it bears in wholy writ. For, to signify its unspotted purity, it is called^we linen^ clean and Kvhite. To denote its completeness, it is called aro^e. To hold forth its exquisite beauty, richness and glory, it is called clothing of wrought goldj and raiinent of 7iecdle-work. To point out its unequalled excellency, it is called the best robe. It is better than the robe of innocence with which our first parents were cloth- ed iK-fore the fall ; yea better than the righteousness of angels in glory. For theirs is but the obt ditixe of mere creatures ; of dependent beings. But tliis — which is the highest epithet that language can give— i this is the righteousness of GOD. lis nature and properties are such, tluit the Lord himself seems to glory in it, frequently calling it Bis righteousness.* It is an everlasting righteousness.! It is a robe, the beauty of which will never be tarnished ; a {garment that Vv'ill never decay; and clothing that will rcvcr wear out. When millions of ages have run their am- ple round, it will continue the same that it v/as the iirst day it came into use ; and when millions more are elapsed, there wilJ be no alteration. The con- tinuance of its efficacy, beauty, and glory, v.iil be last- ing as the light of the new Jerusalem ; unfading; as th.e eternal inheritance. It is a righteousness already fierformed. It is not something now to be wrought in us, by the operation of the Holy Spirit. No ; it was completed when the * Rev. xix. 8. Isa. Ixi. 10. Psal. xlv. 1.3, 14. Luke xv. 22. 2Cor. V. 21. Rom. x. 3. .Trr. xxiii. 6. Isa. xlvi. 13. ynd Ivi. 5, 6, «. aiid li. L i Dan. ix. 21* ^■72 THE WOfiK OF CHEI6T, divine Redeemer cried, It isjinished, ayid ^az'c ufi the ^Ao«r.*— But here many persons fall into a fatal mis- take. Ready they are to imaj^ine, that sinners are accepted of God in virtue of righteousness Avrought in them, and performed by them, through the assist- ance of the Holy Spirit : which assistance thty'sup- pose was purchased for them by the death of Christ- But, while such an imagination prevails, they never can experience what it is to be in a justified state. Besides, when the blessed Jesus died, he did not do something to assist eur weak, but willing endeavours to save ourselves ; he did not lay in a provision of grace, or purchase the Spirit for us, by which the , defects of enfeebled nature might be supplied, and \ ■we rendered capable of performing the condition of ; our justification. But, at that awful and ever memo- rable period, when he bowed his head and expired j He, by himself alone, perfectly finished that righ- teousness, which is the proper condition, and the grand requisite of our justification.— '•That the Spi- rit of grace and truth, as given to any, is a precious fruit of the death, resurrection, and glorification of Christ, is freely acknowledged ; but that Jesus died to purchase the Spirit, to work in us ariy part of that righteousness, on account of which we are ac- cepted of God, must be denied. For the principal work of the Spirit, in the method of grace, our Lord himself bearing witness, is to testily of him, and reveal his glory to the sinner's conscience. He ahalL testify of vie — He shall glorify me ; for He shall receive of Miiie^ and shall shoiv it unto you.'* Xor does the Spirit of truth act as a sanctifier, till, in order of nature, we are perfectly justified : and when justified, he effects our sanctification by that. * John x-v. 20. and xvi. 14. 1 Cor. ii. 12. IHUOTJGH M'JIICH OKACE REIGNS. 273 very truth which reveals the obedience of Christ as a finished work. — To think otherv.ise, is according to the Popish scheme, which confounds justification Avith sanctification ; but is very f.ir from being the doc- trine of the apostles. It is also contrary to the senti- ments of our first Reformers, and of all their genuine successors,. both at home and abroad. Notwithstanding what has been said concerning the matchless excellence of the Redeemer's right- eousness, the reader whose mind is enlightened to behold the defects attending his own best perform- ances, and whose conscience is aifectthe debt for which, as a surety, he IWROVCn WHICH GRACE REIGNS. 2T5 became responsible ; and received in his resurrec- tion, from the hand of his Father, an acquittance in full for himself and his people. But vjhat saith it, what then is its language ? The word of grace •which reveals this righteousness is nigh thee, sinful and wretched as thou art. Even so near., as to be in thy month to proclaim its excellence, and iii thy heart to enjoy its comfort ; that is the word, the doctrine of faith which we preach. It further sayS) That if thou shalt confess with thy mouth the Lord Jesus, as dying an accursed death for the redemp- tion of sinners; and shalt believe in thine heart that God hath raised him from the dead, as a divine tes- timony that the atonement made was accepted by eternal justice ; thou shalt be saved from final mi- sery, and exalted to the joys of heaven.* Tne language of this divine righteousness is here described both negatively and positively. J\'>^a- tively : We are not commanded to do some arduous work, in order to obtain acceptance ; nor arc we required to do any thing at all for tiiat purpose.—. Because it is evident that believing in Christ, which is here mentioned, is, in the business of justifica- tion, opposed to works and doings of every kind.f The faith here designed is, therefore, to be consider- ed as the receiving of Christ and his righteous- ness ; or, as a dependence on hira alone for salva- tion. Believing the gracious report, we receive th« atonement; we enjoy comfort; and have the earnest of eternal glory. But as the awakened sinner is ever disposed to imagine that he must do some great thing, in order to obtain the pardon of sin and peace for his con- science ; therefore the language of this righteous- * Rom. X. 5, 6, 7, 8^ 9. f Rom. iv. 5, 16. Gal. iii. 12. 18. 27^ THE WORK OF CHRIST, ness is also described positively. Thus considered, it plainly declares, that the only obedience by which there is favour with God and a title to happiness, is already performed : and, that the anxious inquirer is not left in a state of uncertainty how it may be enjoyed ; for it is brought near in the word of grace, with a free wGlconie to rely on it and use it as his own, to the everlasting horiour of its divine author. By comparing v.liat the apostle says about the righteousness of faiih^ with v/hat Moses declares concerning the righteousyicss rf the lai:?^ we learn ; That v.'hoever thinks of doing any good work, as the condition of life, is ignorant of that obedience whicli the gospel reveals ; is under the law, as a {■ovenant ; is a debtor to perform the whole ; and^ as a bretiker of it, is obnoxious to its awful curse. This is the case even when, with the Pharisee in the parable, he thanks God for assisting him to perform the supposed condition, whether great or small. For the righteousness of the law, an^J the righteousness of faith, are here directly opposed. This is evident from the scope of the place in ge- neral ; and especially from the adversative but^ with which what is said about the righteousness of faith is introduced. This vicarious obedience is no less useful to the sinner, than perfect in itself. By this work of our heavenly substitute, that lioly law which we have broken is highly honoured ; and that awful justice which we have offended is completely satisfied. By this righteousness the believer is acquitted from every charge, is perfectly justified, and shall be eternally saved. In this consummate M'ork, Jeho- vah declares himself well pleased, and in it all the glories of the Godhead shine. — Yes, the obedience <»f our adorable Sponsor is perfect, as divine jrecli- I TirROUGH- WHICH GRACE REIGNS. 277 tude could require ; and excellent, as eternal wis- dom itself could devise. Admirable righteousness I Who that is taught of God would not, with Paul, desire to be found in it? and who, that is conscious of an interest in it, can cease to admire and adore the grace that provided, and the Saviour that wrought it ? Is the obedience of the Lord Redeemer so glorious in its nature, so excellent in its properties, so free in the manner of its communication to the ungodly, and so extensively useful to all that possess it ? What encouragement then has the miserable sinner to look to it ! How safely may he confide in it, as all- sufficient to justify 'j,his ungodly soul ! For, be the de- mands of divine law and infinite justice ever so great, or numerous, or dreadful ; the work of Christ com- pletely answers them all. There is greater efficacy in the grace of God, and in the work of his incarnate Son, to justify and save from deserved perdition ; than there can be demerit in the ofiences of a smner, to incur condemnation and ruin. Nor can it seem strange that the work of Christ should be thus efficacious. For God the Son perform- ed it, in the capacity of a substitute. God the Father declares his dcUght in it, and treats as his children all those who are vested with it. And it is the principal business of God the Holy Spirit, as a guide and com- forter, to testify of it. So that every other righteous- ress, in comparison with it, is quite insignificant: if set in competition with it, is viler than dross, and worse than nothing. In this righteousness Christians of all ages have gloried, both living and dying, as the only ground of their hope. In this most perfect obe- dience believers are now exalted, and the saints in heaven triumph. For the work of Christ finished on a cross is the burden of their songs.— But who cars A- a 2 27S THE CONSUITMATIOK OF point out all its beauties ? Who can show forth half its praise ? Afier all that has been written or said about it, by prophets or apostles, here on earth ; after all that has been sung or can be conceived, by saints or angels in the world of glory ; considered under its divine character, the uighteou-ness ©p JEHO- VAH, it exceeds all possible praise. The inhabitants of the heavenly world must be conscious, that their loftiest strains, though expressed with seraphic ar- dour, fall vastly short of displaying all its excellence. So that, •* When Gabriel saunds these glorious things^ ' He tunes and summons all his strings." GKAP. XIII. k'oncernin^ th^ Consummation of th^ glorious reign of Grace. A.S divine Grace is glorious in itself, and infinitely superior to all that is denominated free favour among men ; as the way in which it reigns is absolutely with- out a parallel, and such as will render it forever dear to all the disciples of Christ ; so the end of its benign government is cqv.ally glorious ; for it is eternal life. Reviving, ravishing thought 1 This, in subordinatir.n to his own glory, is the great design of God in every l^racious dispensation toward his people. The em- phatical phrase is used in scripture to signify, jin cv- crlasting state of comfilcte holinesa and consummate hafifiiness^ in the firesence and fruition of God^ in all his Persons and perfections. To this blissful state, (Gtrace as a sovereign, infallibly brings her subjects-, through the Person and "^vork of Immanucl. THE CLORIOXTi REICJC OP GRACE. 2f9 To assist our feeble and contracted minds in farm- ing some faint id«as of celestial blessedness, and to inform us by whom it shall be enjoyed ; it is com- pared by sacred writers to the mcst delightful and glorious things that come under our notice m the present world. For instance: To denote its super- abounding delights, it is called ftaradtse^ in allusioa to the garden of Eden : for at God's right kand arc pleasures for ever 7worf.— To signify its grandeur, magnificence, and glory, it is called a cro'xn and st kingdom. As a crown, it is unfading and incorrupt- ibe. To intimate that none shall enjoy it, except in virtue of the Redeemer's obedience, it is denomi- nated a croivn of righteousness. It is also called a cro'u}n of life and a crown of glory. As a kingdona it was prepared for believers before the foundation of the wor/f/, and is the kingdom of their Father j-^ who bestows it upon them here, in right to possess ; hereafter, in perfect enjoyment. To ascertain its perpetuity, it is called an everlasting kingdom ; and those that enjoy it, arc called kings, are said to sit ufion thrones-, and to reign in life. — To inform us who shall possess it, and on what ground, it is call- ed an inheritance. Plainly denoting, that none but the childi'en of God shall enjoy it : for a servant, considered as such, cannot inherit. We must therefore be the sons of the highest, by adoption and regeneration, before we can justly hope to enjoy the heavenly patrimony. For however diligent the sons of God may be in keeping his commands, and in performing his will : they shall not possess it under the notion of a reward of duty, or as wages for work ; but under the idea of a testamentary gift. — ^ Yes ; it is a gift by way of legacy, and is bequeathed to them in the everlasting testament of our Lord Jesus Christ. According to those words, / apfioini 280 THE CONSUMMATION Ot by testament unto you a kingdorn^* The kingdom is most glorious, the inheritance most free to the chil- dren of God, and absolutely unalienable. Nor are the heirs of this boundless bliss "without some joyful foretastes of it in this life. Faith being, as the apostle defines it, the substance of things ho/ied for and the evidence of things not seen ; they antici- pate, in some degree, the joys of the upper world. In the present state, they receive the. earnest of their future inheritance, and rejoice m hope of the full fru- ition. Nay, at some bright intervals, they rejoice loith joy unspeakable -i and full of glory. For he that be^ lieveth hath everlasting life, in the promise, and in the earnest of iti Having ^cofybr refuge to lay hold on the hofie set before them ; those ti&o immutable things, the promise and the oath of God, in either of "vvhich it is imfiossible for him to lie ; afford them strong conso/a^/o;i respecting their final preservation and eternal happiness. Living by faith on the dying, the ascended Redeemer, as their surety and sacrifice, their righeousness and advocate : and viewing the stability of the promise, the covenant, the oath of Je- hovah ; they have the greatest assurance that, ivhen Christ who is their life shall afifiear^ they also shall fiear nvith afihini in glory. The future happiness of believers may be consi- dered, either as it is enjoyed by the separate sfiirit^ before the resurrection and the last judgment; or by the soul and body united, after that awful period is come, and those grand events had taken place- That the separate spirits of the saints are possessed of thought and consciousness, and that they enjoy • Lnke xxii. 29. Thus the celebrated Witsius renders and interprets the passage. Oecon. L. iii. C. x. $ 28. To thesame- eSect, Beza aud Castalio translate the words. THE GXORIOUS REIGN OF GRACE. 2S1 ineffable bliss in comm union with Jesus their exalted Head ; are truths manifestly coutaincci in the uner- ring \vord. SoGH as that mysterious union, which subsists betAveen soul and body in the present state, is dissolved by death ; the soul, being made perfect- ly free from the being of sin, immediately enters in- to glory. Death, to the saints, far from being a penal evil, is numbered among their pi'ivileges, and makes one article in their comprehensive inveHtory of di- vine biesijings.* Death is the gate by which they enter those heavenly mansions prepared for them ; in the possession of which they enjoy delights that could not be experienced in this mortal state. The knowledge of that sublime blessedness, and of an in*- terest in it, made Paul desire to defiart and to be Kvith Christ ivhicfi is Jar better ; infinitely preferable to ail that can be enjoyed in this world. The same incomparable man and infallible teach- er says ; Wfiilat we are at home in the body-, ive are absent from the Lord : at the same time declaring, that it was far more eligible ^to him and his pious cotemporaries, to be cZ'i'fTz; from the body and pre- sent ivith the Lord. Now if the apostle's words have any sense, and if their meaning be at all intelli- gible, we cannot suppose hrm to have imagined, that his immortal soul, when separated from the body, >vouId lie in a sleepy, unconscious, inactive state, till the sound of the archangel's trumpet should awaken it; which notion is by some warmly espoused. For ia such a state of absolute mscnsibilitj he could not with any propriety, be said to be zvith Christy or to enjoy the presence of God. Before the dissolution of his body, he rejoiced in the light of Jehovah's countenance, and had much communion with his -■^ 1 Cor. iii. 22. 282 THR GONSUilMATION 0? God; was indulged with bright manifestations oC divine favour, and exulted in the certain prospect of a blissful immortality ; all which, according to the sleeping scheme, he instantly lost by death. Under the deprivation of which he must continue for a long series of years ; even till the voice of the Omnipo- tent, and the alarmmg crash of a falling world, shall rally his dissipated, and waken his drowsy powers in- to action : and so bring him into a second enjoyment of himself, and of his God. How uncomfortable such an idea to the real christain ! That the departing spirits of the children of God enter immediately into happiness, might be proved from a great variety of divine testimonies. Among which there are few more apposite, than that which contains the remarkable and gracious answer of Jesus to the converted thief, when they were both on the verge of the unseen world. Verily I saij unto thee.. To-day shalt thou be with me in fiara^ dise. — These words include a particular answer to the request of the expiring penitent, who prayed that Christ would remember him. As if our Lord had said ; " I will not only remember thee, as absent ; for verily, thou shalt be with me in the everlasting mansions, to behold my glory." As the dying pe- titioner desired his request might be granted, when the bleeding Jesus should enter into his kingdom ; the sufTering Saviour certified liim, not only of the place where he was to reign, which he c-)y. Let tfie legalist be cau- tioned by this, not to tru;t in his own dulies, though of tlic most splendid kind: and let all who love the trutli be er.cc::!- 296 THE CONSUMMATION OF were benefitted by them ; will afford sufficient evi- dence to whom the performers of them belong.-^ These expressions of love and fruits of holiness be- ing remembered by Christ, though forgotten by the saints, he will avow them for his own ; he will nura- ber them among his jewels; he will confess them before his Father and all the holy angels. Then shall their characters which, in the time of their so- journing here below, were aspersed with every foul reproach, be fully vindicated to their everlasting honour, and to the eternal confusion of all their ad- versaries. For, with a smile of divine complacency the judge will say ; Come ye blessed of my Father^ inherit the kingdom firefiared for you from the foun- dation of the world. Reviving words I Having long desired to be near the Lord, they are invited to aged to abound in every instance of duty to God ; especially, in that of comrnunicatiug to the indigent members of Chrift. For the Judge wiil say to them on his riglit hand; Inasmuch as ye have done it unto one of the least of my brethren, ye have done it unto me. Matt. xxv. 40. What condescension is here ! Christ is not ashamed to own the meanest of his people under the character of brethren. There is reason to fear that many professors, whose situation in life is a little more elevated than that of their neighbours, are almost above looking at the poor brethren of Christ ; and would be extremely oflfcnded, if one of those indigent disciples were to address any of them under the character of a brother. But who art thou, reptile of the earth ! that thou shouldst be ashamed of them whom Jesus, the Lord of glory and Judge of the world, will acknowledge ^s his brethre7i? What, shall a little shining dust, or worldly honour, so elate thy ignoble mind and swell thy contracted heart, that the poor members ©f Jesus Christ shall have no place in thy affections ! Beware lest, after all thy professions, thou shouldst go down to hell with a He in thy right hand ; and all thy expectations of eter- nal happiness prove qo better than ** the baseless fabric ef a vi- sion." XHE GL0BI0V8 REIGN OF GRACE. S9T come, and to be with him forever. Now the pain- ful fears which they once had are eternally remov- ed ; for they are pronounced blessed of the FatheVy by a voice which the whole assembled world shall hear. They who are all poor in spirit, and the gene- qality of the poor m temporals ; how agreeably then must they surprised to hear, that they are called to possess a kingdom ; called to inherit it, as princes of the blood f oyal, who are born to thrones and crowns ? Lost they will be, in pleasing astonishment, to find that, before they had a being, or the foundations of the world were laid, the eternal God had prepared this kingdom for them: and every reflection upon the way in which they came to possess it, must heighten their amazement and joy.— .Then shall they be admit- ted, in their whole persons, into the fulness of bliss ; into a nearer and more perfect fruition of God, than they ever before enjoyed. Their blessedness thus heightened shall be eternal. It is eternity stamped on their enjoyments that gives them their infinite worth. For could they who are so high in bliss be apprehensive of an end of their happiness, however remote ; " that ghastly thought would drink up all their joy." But their innerit- ance is unalienable, their crown unfading, and their kingdom everlasting. Jehovah himself is their lights and the Most High their glory. Yes, the infinite God is their portion, and their exceeding great reward* Their felicity therefore is perma- nent as the divine perfections they adore and enjoy j and made certain to their own comprehensive minds beyond the possibility of a doubt. This makes their state supremely glorious. This constitutes it heaven indeed. — Nay, what if the limits of their capa- * Isa.lx. 19. Gen. XV. 1. Cc 298 THE CONSUMMATION OF cities should be for ever enlarging, and for ever re- ceiving greater measures of glory ? For the Deity is an infinite source of blessedness ; and finite vessels muy be for ever expanding, and for ever filling m that ocean of All-sufficiency. What an amazing state of ever-growing pleasure ! and what an astonishing seal* of bliss I Jehovah shall open inexhaustible stores of blessings, as yet unknown to angels, and feast their souls with joys that are ever new. — Nothing equal to this can be conceived by mortals ; nothing superior can be enjoyed by mere creatures. Yet this — hear it, O ye nations ! and listen, ye isles from afar ! while the millions of beatified saints dwell on the stupen- dous truth ! — this is the end of the victorious Reign gf Grace. Grace reigned in the eternal counsels, when contriving the way to this glorious end. Grace reigned in providing the means, and in be- stowing the blessings, that were necessary to its ac- complishment. Grace reigned to the complete exe- cution of the noble, the astonishing design, from first to last. Surelv, then, reigning grace should have the unrivalled honour of all the blessing enjoyed by be- lievers on earth, or by saints in light. Yes, and it shall have the glory in all the churches of Chiist be- low, and in all the triumphant hosts above. For when the last stone of the spiritual temple shall be laid, it vr'vA be ivit/i shoutmgs^ grace ! grace unto it I In these resp xts the blessedness of saints, in their er.tirfe persons after the resurrection and the general ju i-^ment. will e.;cecd that of their separate spirits ; and iij how m«ijy o.hcr part * u ars the proceedings of thutday will add to their happiness, 1 neither affiim nor presume to inquire. It is quite sufficient for us to kiiow, while in the present stale, thut we are heirs o. inia LI ssednrt,s. and that it is inc^ nceivably great. We should rest contented with what is revealed THE GLORIOUS REIGN OP GRACE. 2^9 conceding it, without indulging a curious imagina- tion, in searching after those particulars of witich the Spirit of wisdom has given us no intimations, or those that are very obscure ; for such inquiries are sure to be attended with vanity, rather than editi- cation. Nor wiU the angelic hosts be unaffected spectators, when that grandest of all divine works, redemption, shall be completed. For as they had often been charg- ed with oflices of great importance to the church of God, and toils particular members, while in this low- er world ; so they had seen with astoiiishment the in- carnation of their Sovereign, his feeble appearance in thd manger, his life of poverty, of reproaches, and of sufferings. They saw his agony in the garden, and heard his cries and complaints. They saw him extend- ed onthe cross, and beheld him laid in the grave. They were witnesses of his victoriotis resurrection, and they attended his triumphant ascension into the realms of glory. They beheld, and often reflected on these things with amazement. They diligently looked into these works of divine contrivance, these mysteries of infinite love ;* wondering what would be the grand result. They had long desired the evolution of the mysterious plan, and now they have it. " Now they are struck with deep atnaze, " Each with his wing conceals his face ; " Now clap their sounding plumes, and cry ** The glories of the Deitv." If those first-born sons of light and love could not forbear shouting for joy ^ when they beheld the mate- rial world rise into existence, and saw its finished form ;t how much greater reason will they have to * I Pet. i. 12. Eph. iii. 10. \ Job xxxyiii. 7. 300 TfiG CONSVMAIATION OF rejoice, when they behold all the redeemed worM brought safe to glory and confirmed in bliss ? Those morning stius, those children of ardour and sons of God must exult >vith joy, when they view the spotless perfection and ravishing beauty of the whole church, considered as the bride, the wife of the Lamb.* Nor can any thing short of transport seize their breasts when they reflect, that all this immaculate innocence and matchless beauty arose from reigning grace, through the person and work of their incarnate Sove- reign ; her own original being base and miserable. And now, reader, what are your thoughts of this blessedness ? Very probably you are one of those that hope to go to heaven when they die. If so, what is your hope ? Is it a mere wish, or a well-grounded expectation ? Remember, that the word of God re- quires you, as a christian professor, to he ready to give an ans'-Mcr to every vian that askcth you a reason of the hofie that is in you. Have you ever seriously in quired, why you hope to be happy, when so many mil- lions will be eternally miserable : when it is certain few from the scripture, that there ai^ comparatively very that find the way to life ? You have, perhaps, never thought much about these interesting subjects. But why, then, do you call yourself a christian ? Why- hope to go to heaven ? For if this be your condition, you are in the gall of bitter nessy and in the bond of in- iquity. You are— may God enlighten your mind to see it ! may reigning grace deliver you from it ! — you are ^^U present a child of wrath, and ah heir of destruction. But why hope for heaven ? when you have n» delight in God ; no pleasure in his ways : no love to his people : in a word, possessed of no holiness : and, without holiness, intellectual happiness is im- * Eph. v. 27, Rey. xxi. 8 THE GLORIOUS REIGN OF GRACE. 301 possible. Heaven, were you there, would be no heaven to you : nor, as an unregenerate sinner, can you desire it for the sake of its enjoyments. For they are contrary to the prevailing inclination of your will. You do not love heaven, but are afraid of hell. The inhabitants of the celestial world would be no companions for you. Their business would be a toil, and their language unknown ; their sweetest hosannas would afford you no pleasure, and the symphony of their golden harps would be discord in your ears. Nay, the fruition ef God, their highest joy, would be your greatest uneasi- ness, were you to be admitted into those mansions of purity in an unregenerate state. For happiness consists in the enjoyment of an object that is com- pletely suitable and satisfying to our desires. A holy God therefore cannot be our happiness, with- out partaking of his holiness. Remember, sinner, that if you leave the world in an unsanctified state, as you cannot be fit for heaven, so you must not enter those abodes of blissful purity, or taste their sublime pleasures ; but your state will be eternally iixed, where there are iveefiingy iva:iingj and gnash- ing of teeth. Are yoif a serious person, and a strict professor ? Be it so ; yet it behoves you to consider what is the foundation of your hope. For there is a way that seerneth right unto a man ; but^the end thereof are the ways of death* A man may be zealous for God, and in many respects, exemplary in his con- versation ; yet, after all, perish for ever.f What then is the reason of your hope ? Is it that grace which reigns through the person and work of Christ ? Ci'an you say with the primitive christians. We be- "" Prov. xvi. 25. f Rom. ix, 31, 32. andx. 2, 3. C c2 602 aH£ COiJSUJIjtfATION OF lieve (hat through (he Grace of our Lord Jeaus Christ, 'uje shall be saved? Are you come to a point about that most interesting and solemn aflfair, the salvation of your immortal soul? Is your hope of glory lively and bright, or languid and obscure ? Is it such as is attended with rejoicing, as purifies the heart and conduct ?* Has it Christ and his finish- ed Avork, together with the promise of Him that Cannot lie, for its everlasting support ? — O, profess- or 1 seek for certainity and satisfaction : they are to be had in the knowledge of Christ, and in the belief of his truth. If you love your soul, rest not in un- certainty about an affair of mfinitc consequence. You are building for eternity : be cautioui) therefore with wl^t materials you build ; and upon what foun- dation- A mistake in the ground of your trust will ruin your soul. Read your bible, meditate, and pray that the Spirit of truth may direct you in the momea- tous concern. Are you a child of God and an heir of the king- dom ? endeavour, by a conscientious attendance on all the puclic means of grace, and by maintaining communion with your heavenly Father in every pri- vate duty, to make a swift progress in vital religion, and in real holiness : remembering, that holiness is the health, the beauty, and the glory of your immor- tal mind. Seek after it therefore as a divine privi- lege, and as a heavenly blessing. Watch and pray against the insurrection of indwelling sin, the soli- citations of worldly pleasure, and the assaults of Satan*s temptations. Watch especially, against spi- ritual pride and carnal security. As to the former; rejoice not in your knowledge, or gifts, or inherent excellencies : no, nor yet in your christian expcri^ '^Rom. V. 2. IFet. i. 35. iJobn iii. 3. THB GLORIOUS REIGN OF GRA.GE. 303 enees. Be thankful for them, but put them not in the place of Christ, or the word of his grace ; so as to make them the ground of your present confidence, or the source of your future comfort. For so to do, is not to rely on the promise of God, and to live by faith in Jesus Christ; but to admire your own accomplishments, by which you differ from other men, and to live upon your own frames. The con- sequences of which most commonly is, either Phari- saical pride, imagining ourselves to be better than others ; or desponding fears, as if, when our frames are flat and our spirits languid, there were no salva- tion for us. The peace and comfort of such pro- fessors must be uncertain to the last degree — But as a guilty, perishing sinner; as having no recommen- dation nor any encouragement, to believe in Jesus, or to look for salvation by him, but what is contain- ed in the word of grace; depend upon him, live by him. The more you behold the glory of God in the face of Jesus Christ, the more will you see of your own vilene«s. The more you grow ia real ho- liness, the more sensible you will be of the power of your own corruptions, and of the imperfections attending all your duties. You will be more and more convinced, that if the gospel did not warrant your dependence on Christ, under the character of a sinner; you could have no hope, even after ever so long and zealous a profession of religion. You should live under a continual remembrance, that you are still an unworthy, a guilty, a damnable crea- ture ; but accepted in Christ,, and freed from every curse. That will keep you truly humble, and pro- voke to self-abhorrence ; this will make you really happy, and excite to praise and duty. Watch against carnal security and spiritual sloth. Forget aot that you have many enemies. Be sobcry SO-i TH£ CONSUMMATION Of therefore, be vigilant. Time is short and absolutely uncertain. Husband well your precious moments. Lay them out for God. Be careful that the fruits of gratitude to your infinite Benefactor may adorn your whole behaviour. Make the holiness and use- fulness of the life of Jesus your fair example : copy after that brightest of patterns. — Remember, that the eyes of God, of angels, of accursed spirits, and of men, are all upon you. Both friends and ene- mies inspect your conduct and mark your steps.-— How necessary then is watchfulness and circum- spection ! Lest, falling into ^sin, your spiritual joys be impaired, your friends and allies lie griev^ed, and your adversaries triumph. — Having received the earnest of your future inheritance ; having had some joyful foretastes of that immense bliss, of which you, O christian, are an heir ; make it your constant business, as it is your indispensable duty, to live above the world, whether your temporal circum- stances be afftuent or penurious, prosperous or ad- verse. Let your conversation be in heaven, as be- comes a citizen of the New-Jerusalem. It is your duty and blessing to live in the prospect of the world to come, and as on the confines of it. Con- verse much with the Eternal Mind, in prajer and praise, and holy meditation : so shall yoU contract a blessed intimacy with that sublime Being whose favour is better than life, whose frown is worse than destruction. By such an intercourse with God you will taste more exquisite delights than all the pleas- ures of sin can boast; than all the riches of the world can bestow. Yes, believer, by such converse, with God, you shall find your mercies sanctified, and your afflictions alleviated; your holy dispositions invigorat- ed, and your corrupt affections weakened. — Be it your constant endeavour that, whenever your fair, your THE GLORIOUS REIGN OF GHACZ. 306 glorious, your heavenly Bridegroom shall come, he may find you ready ; having your loins gin, your lamp burning, and waiting for his glorious advent. So shall your soul be peaceful, your life useful, and your death triumphant. AVhile we soar on the wings of faith and holy me- ditation, in order to explore the wonders of reigning grace ; while we endeavour to sound its depths and to measure its heights, we are elevated, as it were> to the suburbs of heaven. We taste of joys divinely sweet, and savour the entertainments of angels. But, alas 1 how soon the pinions of divine contemplation flag ! How soon are we interrupted by the workings of mdweiling sin, or by the impertinences of a noisy, busy, transcient world ! Yet, for our comfort, we have to remember, that when a few more of our fleeting days are elapsed, we shall enter on a state unchangea- ble to enjoy those infinite delights which are includ- ed in the beatific vision j in the fruition of the eternal JEHOVAH. To conclude : from this imperfect and brief sur- vey of T/ie rei^n of Grace ; from this feeble attempt to illustrate its power and majesty, we may learn ; That the free favour of God, manifested in our sal- vation, is a theme so copious and sublime, that all which can be said by the most evangelical and elo- quent preachers ; all that can be written by. the most accurate and descriptive pens ; all that can be con- ceived by the most excursive and sanctified imagi- nation among the sons of men, must come infinitely short of a full display. Yes, after all that is ima- gined or can be sung, by angels or men, by seraphs or saints, in the church below or in the choirs above ; the charming subject will remain unex- hausted to eternity. For the riches of Christ are 300 THE CONSUMMATION, ScC. unsearchable, and the grace of God is unboundeti Who, then, *' Who shall fulfil the boundless song ? ** What vain pretender dares 7 " The theme surmounts an angel's tongue, *' And Gabriel's harp deipairs." Wa ttb. FINIS. m CONTENTS. Page INTRODUCTION I Chap. I. Concerning the Signification of the term Grace 8 Chap. II. Of GracCy as it reigns in our Salva- tion in general 11 Chap. Ill- Of Grace, as it regns in our Elec-. tion 17 Chap. IV. Of Grace, as it reigns in our Effec- tual Calling 71 Chap. V. Of Grace, as it reigns in a full, free, and everlasting Pardon 89 Chap. VI. Of Grace, as it reigns in our Justifi- cation ■ 126 Chap. VII. Of Grace, as it reigns in our jido/i- tion 182 Chap. VIII. Of Grace, as it reigns in our Sane- tification 192 Chap. IX. Concerning the A''ecesssity and Use- fulness of Holiness and good Works . 216 Chap. X. Of Grace, as it reigiis tn the Perse- verance of the Saints to eternal Glory . 230 Chap. XI. Concerning the Perso?i of Christ, by 'ohom Grace reigns 249 Chap. XII. Concerning the Work of Christ, '" through nvhich Grace reigns .... 269 Chap. XIII. Concerning the Consummation of the glorious reign of Grace .... 278 \ i