6

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, 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 ?1-The bulk of mankind however belong not to the reasoning class, and will ever be ready to adopt any sentiments their teacher may inculcate, 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 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 selfcondemned and self-loathing, as a transgressor of a righteous law, and a rebel against a holy God, at the footstool of sovereign grace; which shows the sinner the absolute need there was of the

1 What purpose is all this to answer?

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 shows 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 extract 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 redemption; transfer their admiration and love to him; glory and trust in him alone. What things were gain to them they have counted loss for Christ; yea, doubtless, and they count all things but loss for the excellency of the knowledge of Christ Jesus their Lord. In every respect they stand prepared to deny themselves, and take up their cross, and follow Christ. Without this they know they cannot be his disciples. And though, conscious of their weakness, and of the treachery of their hearts, and of the force of temptation, they often tremble in the prospect of future possible trials, lest they should flinch in the hour of suffering; yet hitherto, notwithstanding they may have had sharp conflicts, still, when Christ and the world have come in competition, they have been enabled to renounce the world, choose Christ, and embrace the cross. In this way the sincerity of each sincere Christian has been more or less tried; and they have all parted with every allowed sin, however gainful, pleasant, or customary. Some have offended friends and relatives; some renounced prospects of preferment or eminence; some embraced poverty, obscurity, and contempt; and some ventured all, though

perhaps they have actually lost little: but all, in judgment and determined choice, having found the pearl of great price, are willing to sell all, and part with all, to purchase it; and, trust in the faithful promise, powerful arm, and gracious heart of their beloved Saviour, to enable them to adhere to their determination in every future trial. Thus the apostles left all, and followed Christ: and thus all true Christians choose him: and in this sense, except a man despise, hate, and forsake all, he may deceive himself, but he cannot be Christ's disciple.

"But our Lord had here been speaking of a friendship actually formed between him and his disciples; and in this sentence he has respect to the original cause of that friendship. Was it inquired, how it came to pass that a friendship should subsist between one so great, so holy, so glorious, and these persons, who were so mean, so polluted, so sinful; who once were enemies, though now they are made friends? Was it asked, with whom the change originated? Did they first, of their own accord, and without any previous steps taken by him, through their own superior wisdom and goodness, make advances towards this friendship with Him whom the world hated and despised? or did he first fix his love upon them, when enemies to him, or ignorant of him; make himself known to them; declare his willingness to be reconciled, and to receive them as friends; and, accompanying his call, Follow me, with the same power which attended the words, Lazarus come forth, influence them to obey the call, to leave all, and follow him? Was such an inquiry