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 favorites,—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 favorites 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 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

*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 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 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 extract therefore will be

ed

OBSERVATIONS ON JOHN XV, 16.

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

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"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, honor, 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 redemp

tion; 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 disiciples; 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 his friendship with Him whom the world hated and dessed? or did he first fix his love upon them, when enemies 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 as this made? then in these words Christ gives the answer to it: Ye have not chosen me, but I have chosen you. We have now indeed mutually chosen one another, as dear friends: ye are my beloved, and I am your's: but your choice of me is the consequence and effect of my prior choice of you. You now love me, not only because I am and have been kind to you, but because you are acquainted with my character, and know me to be altogether lovely: but had I not first loved you, you would never have known or seen my loveliness. Ye love me, then, but it is because I first loved you.

"And, as it was thus with the apostles in respect to their union and friendship with Christ—they did not first choose him, but he them-so it is with all other true Christians: and I much doubt whether any of them can be unconscious of it in his own experience, whatever doctrinal sentiments he may have espoused. Had not Christ, without any previous advances on their side, come to seek and save lost sinners; had he not, having made way for it by his death, prevented (anticipated) their desires with his preached gospel; had he not brought the word of salvation to them, even when they were ignorant of it, or prejudiced against it; had he not thus in the external revelation made himself known unto them in the glory and beauty of his character, and the suitableness and preciousness of his salvation, and their perishing need of it; and had he not touched their before unwilling hearts with his efficacious grace; never would they have seen any form or comeliness in him that they should desire him: they would never have chosen him, or loved him, or received him, if he had not first chosen them. Let him then have all the praise: and let us humbly confess our base enmity and contempt of him; thankfully acknowledge his triumphant grace; and comfortably hope (if we do now choose him,) that, having loved us, he will love us to the end.

"There are different ways in which the Lord chooses persons in his sovereign wisdom. Some are chosen to fill up offices in his church, who were never chosen to salvation, through sanctification of the Spirit, and belief of the truth. Thus Saul was chosen to be king, and Judas to be

an apostle. And many shall say in that day, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works? to whom the Judge of all shall answer, I never knew you: depart from me, all ye that work iniquity. These are awful words! May God help us to weigh and consider them well, lest, after preaching to others, we ourselves be cast away. Let none of us trust in gifts, popularity, or even usefulness: but let us examine ourselves whether we be indeed, in Christ, new creatures.

"Some again are elect according to the fore-knowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ, and thus to eternal life, who are not appointed to any distinguished office in the church: and some scarcely live to make profession of their faith, or give evidence of the grace bestowed upon them, ere they are taken to glory.

"But the persons spoken of in the text were chosen both to eternal life, and to fill up the most honorable stations in the church. And all who are chosen unto salvation are chosen, 1. Unto eternal life: 2. Unto union, fellowship, and friendship with Christ, whereby they obtain their title to the heavenly inheritance, through his righteousness imputed to them; and are made meet for that inheritance by his Spirit dwelling in them, and producing there true holiness, or conformity to His image, who is the exemplar of the new creation. And, 3dly, as all such are chosen to be monuments to the praise of the glory of God's grace to all eternity in heaven, so most of them are chosen to fill up some station to his glory in this world. Nay probably every individual among them, however late in life he is converted, is chosen, in some way or other, by doing, or suffering, or speaking, to glorify God here upon earth, before his reception to glory in heaven.

"And have ordained you. The word ordained, in our language, has a peculiar reference to the ministerial office, and sounds as exclusively denoting the appointment of the persons addressed to their apostolical office. Without debating whether the original word must necessarily be understood in that confined meaning, the expression may fairly be applied by accommodation, at least in a more extensive manner. According to what has been already observed, all who are chosen to salvation are chosen to holiness, which is the immediate effect of their receiving the