us from all inquity, and purify unto himself a peculiar people, zealous of good works.-The grace of God which bringeth salvation hath appeared unto all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.-We are called out of darkness into his marvellous light, that we should shew forth the praises of Him who hath called us : which doubtless must be not with our lips only but in our lives, by giving up ourselves to his service, and by walking before him in holiness and righteousness all our days'-as the vigor and ability of one who has been sick, and suppo sed incurable, is the best commendation of the physician; without which the most lavish praises of the yet languishing patient will be of little avail.-If we are through the law dead to the law, it is that we might live unto God. Are we justified by faith, so that there is now no condemnation for us? We, at the same time, walk not after the flesh but after the Spirit; by the Spirit we mortify the deeds of the body, crucify the flesh with its affections and lusts; become in Christ new creatures; so that old things are passed away, behold, all things become new.-Are we assured that we are in a safe state, and in the way to salvation? Wherefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.-Do the saints persevere? Yea, by patient continuance in well doing, they seek for glory, and honor, and immortality.

"Let us diligently attend to and carefully copy the phraseology of the holy scriptures. Every thing is in them connected with, and made conducive to holy affections, dispositions, and actions. Every thing issues in love to God and man, and in the fruits and effects of such a temper in our words and works.

"The gospel may be denominated a scheme, formed in God's infinite wisdom and love, to restore a fallen creature to holiness, in consistency with the rules of the divine government, the honor of the divine law, the glory of God's holiness and justice, and to the praise of his grace. This is the end, and glory, and loveliness of the gospel. Rob it of this and you degrade it into the mire. Christ becomes the minister of sin: and, Let us sin on, that grace may abound, is then the genuine language of the believer. There may be much loveliness in such a gospel to a

carnal mind; for it is a carnal gospel, and similis simili gaudet."*

PROMISES AND PRIVILEGES ATTACHED TO CHARACTERS.

"PROMISES are made and privileges belong to characters, not persons. Seldom or never, in the word of God, is any consolation proposed to God's people or children, otherwise than by some distinguishing mark of their character, by which they differ from all hypocrites. All things work together for good-to whom? to God's people? yes: but they are such as love God.-There is no condemnation-to whom? to believers? yes: but they are such as walk not after the flesh but after the Spirit.-Like as a father pitieth his own children, even so the Lord pitieth-whom? his children? yes: but this is their character, those that fear him. Are they who walk in darkness, and have no light, encouraged to trust in the name of the Lord, and to stay upon their God? yes: but they must be such as fear the Lord, and obey the voice of his servants. This is universally the method of scripture and well had it been for the souls of men, if it had been always imitated, and consolation never proposed in general terms to the children of God, simply as such, and without any further description; but to persons who are of such a character; have such inward experiences, longing desires, breathings after God and holiness; and from this inward source produce habitually the fruits of edifying conversation and holy conduct. The contrary course has an evident tendency to bolster up the confidence of the presumptuous hypocrite, who, like a greedy dog, devours the children's food, without fear or shame, and, when rebuked for it, is ready, to turn again and rend the faithful servant of God; while the humble, fearful believer, not daring to think himself a child, for want of having the evidences of it pointed out to him, stands trembling at a distance, and dares not venture to taste a morsel of what all belongs exclusively to him.-Most assuredly this undistinguishing way of preaching is casting that which is holy unto the dogs; and, I am deeply convinced, is one of the worst mistakes a preacher can fall into; tending most directly to stupify the consciences and harden the Ibid. p. 147, 443.

* Like loves like.' + See Life, p. 430.

hearts of the ungodly, and to strengthen their hands that they should not return from their evil way; and, in proportion, discouraging the heart of the humble, broken, contrite believer. Would we be as God's mouth, let us learn to distinguish between the precious and the vile."*

"THE OFFENCE OF THE CROSS CEASING."

and

"LEAVE out the holy character of God, the holy excellence of his law, the holy condemnation to which transgressors are doomed, the holy loveliness of the Saviour's character, the holy nature of redemption, the holy tendency of Christ's doctrine, and the holy tempers and conduct of all true believers: then dress up a scheme of religion of this unholy sort represent mankind as in a pitiable condition, rather through misfortune than by crime: speak much of Christ's bleeding love to them, of his agonies in the garden and on the cross; without shewing the need or the nature of the satisfaction for sin: speak of his present glory, of his compassion for poor sinners; of the freeness with which he dispenses pardons; of the privileges which believers enjoy here, and of the happiness and glory reserved for them hereafter: clog this with nothing about regeneration and sanctification, or represent holiness as somewhat else than conformity to the holy character and law of God: and you make up a plausible gospel, calculated to humor the pride, soothe the consciences, engage the hearts, and raise the affections of natural men, who love nobody but themselves. And now no wonder if this gospel (which has nothing in it affronting, offensive, or unpalatable, but is perfectly suited to the carnal, unhumbled sinner, and helps him to quiet his conscience, dismiss his fears, and encourage his hopes,) incur no opposition among ignorant persons, who inquire not into the reason of things; meet with a hearty welcome, and make numbers of supposed converts, who live and die as full as they can hold of joy and confidence, without any fears or conflicts. Its success perhaps may cause it to be cried up as 6 the only way of preaching for usefulness:' while all discourse concerning the being, authority, and perfections of God; concerning the law; concerning the evil of sin; and concerning relative duties; is considered as only hindering usefulness' and they only are thought to preach the gospel in simplicity, as they ought to do,

6

* Jer. xv. 19.

who preach in this manner. What wonder if, when all the offensive part is left out, the gospel gives no offence? What wonder if, when it is made suitable to carnal minds, carnal minds fall in love with it? What wonder if, when it is evidently calculated to fill the unrenewed mind with false confidence and joy, it has this effect? What wonder if, when the true character of God is unknown, and a false character of him is framed in the fancy,-a God all love and no justice, very fond of such believers, as his favourites, they have very warm affections towards him? What wonder if, when these persons are of one mind, and admire and extol each other as the only favourites of heaven, they seem to be full of love to one another? It is not Christ's holy image in them that they love, but their own image: and again I observe, Similis simili gaudet.

"The doctrines of the gospel would give no offence except to a few deep thinkers, were it not that, when properly stated, they imply the affronting truth, that every person, by sinning against a holy God, and breaking a righteous law, is justly deserving of eternal damnation, be his character in society ever so moral and respectable; and that we are all polluted and abominable, contrary to God, and loathsome through sin. Suppress this representation, and there is nothing affronting in any remaining doctrine, or offensive to any person, save to the reasoner, who, seeing so much done without any adequate cause, may scornfully exclaim, Cui bono ?*-The bulk of mankind however belong not to the reasoning class, and will ever be ready to adopt any sentiments their teacher may incul cate, which do not alarm their fears, affront their pride, or call them to mortify their lusts: much more such as quiet their fears, soothe their pride, leave their corruptions untouched, and find them an excuse for not subduing them. And, though an outward reformation may generally be necessary; yet for the sake of a quiet conscience, sanguine hopes, and self-complacency, we all know how far men will proceed in this way.

"I would not give needless offence. Let this matter be weighed according to its importance. Let the word of God be examined impartially. I cannot but avow my fears that Satan has propagated much of this false religion, among many widely different classes of religious professors; and it shines so brightly in the eyes of numbers, who * What purpose is all this to answer?

take all for gold that glitters,' that, unless the fallacy be detected, it bids fair to be the prevailing religion in many places-So far however as I can judge, no persons in the world express more acrimony against that sort of religion which strips the sinner of every plea, leaves him self-condemned and self-loathing, as a transgressor of a righteous law, and a rebel against a holy God, at the footstool of sovereign grace; which shews the sinner the absolute need there was of the death of Christ, the real nature of his satisfaction, the necessity of a total change of heart and life; and demonstrates that all true converts love the holy character and law of God, and are sincerely holy in all manner of conversation: no persons, I say are more virulent haters, and more resolute opposers, of these views of religion, than those who are so full of the other affections, and of that sort of religion above described: which too plainly shews how things are with them.”

PART II.

THE second, or practical, part of the work is grounded upon a passage of Scripture which, it is admitted, immediately referred to the apostles, but which, it is contended, may in its measure be applied, by accommodation at least, to all true Christians. Our first extracts therefore will be

OBSERVATIONS ON JOHN XV, 16.

"Ye have not chosen me, but I have chosen you, and ordained you that ye should go and bring forth fruit, and that your fruit should remain."

"WE are not to suppose that our Lord intended in these words to intimate that the apostles, or any other true Christians, do not choose him. Verily all true Christians choose him, as their teacher, their Saviour, their Lord, their portion, their all. In comparison with him they despise wealth, pleasure, honour, ease, health, liberty, friends, relatives, even life itself. Renouncing the world and its friendship, and all prospects of satisfaction from it, they choose Christ as their friend, and portion, and exceeding joy. Renouncing their own wisdom and righteousness, and all for which they once admired and valued themselves, and in which they trusted and gloried, they choose him as their wisdom, righteousness, sanctification, and re