AN INQUIRY, &c.
FREQUENTLY observing the doctrine of repentance treated of in such a manner as is difficult to understand, in consistency with the gospel of divine grace; it has often exercised my mind to enquire from the scriptures, after a satisfactory view of it; and finding that after our Lord's resurrection, when that event took place which explained the scriptures, he opened the understanding of the disciples that they might understand them, and said unto them,—Thus it is written, and thus it behoved Christ to suffer and to rise again the third day; as in Luke xxiv. 40.46. It is added in Verse 47, and that repentance and remission of sins should be preached in his name among all nations beginning at Jerusalem.
In inquiring into the nature or meaning of repentance, it may assist me to view every part of this passage. As,
What may I understand by repentance: What by remission of sins: What by its being preached in his name: How it concerns all nations; and, Why it was to begin at Jerusalem.
I. What may be understood by repentance.
Repentance is here brought in as that which the death and resurrection of Christ prepared a way for the proclamation of:—He said, Thus it is written, and thus it behoved Christ to suffer and to rise from the dead the third day; and that repentance &c. here is a connexion between the [Page 4] sufferings and resurrection of Christ, and the proclamation of repentance, as an act of grace founded thereupon, and issued for the encouragement of the rebel to return; who other ways could look for nothing but destruction. In this view it is the gracious call of the offended Sovereign to his revolted creatures, to return to him as their rightful owner and Lord.—Isaiah xxxi. 6. Turn ye unto him, from whom the children of Israel have deeply revolted.
II. What may be understood by remission of sins.
Sins or trespasses are called debts, Mat. vi. 12.15. When a person is in debt, it is plain that law and justice demand remittance until full payment is made; the payment of the debt is its remission, and this remission satisfies the demands of law and justice, which were against the debtor: Here then remission is full satisfaction to that law, of which sin is a transgression, and to that justice which demands penalty of the transgressor; for unless law and justice be compleatly satisfied, there is no remission.
III. What by its being preached in his name.
Why, surely there is no other name under Heaven given among men, whereby we must be saved, either from the delusion, ignorance and darkness, whereby we have forsaken the right way, or whereby we may be returned to our rightful owner, or whereby law and justice are satisfied. So then he himself is eminently the way in all these respects. Gallations iv. 4, 5. God sent forth his Son made of a woman, made under the law, to redeem them that were under the law: The law had a demand of perfect obedience upon them that were under it, which to them was impossible in their own persons; he as their head, and in their stead, is brought in; in the volume of the book, saying, Lo! I come to do thy will: So that whatever the law required, was perfectly obeyed by him who did always the thing that pleased the father, who delighted to do his will, and could not be convinced of sin, but could say, I was upright before him, I have glorified thee on earth, and finished the work thou gavest me to do; so that he perfectly obeyed the law.
[Page 5]They that were under the law were under the curse, he as the Redeemer of them that were under the law, was made a curse for us, so satisfied the penalty of the law, which is manifest in his resurrection from the dead; for when law and justice took hold of him as head of the human nature, (as if he were the only transgressor) all being considered in him; he became our surety, and the Lord laid the iniquities of us all upon him. Now unless law and justice have full satisfaction, the surety is not discharged; but law and justice being fully satisfied, he having made peace by the blood of his cross; it was not possible he should be holden of death.—Death hath no more dominion over him.—Therefore the surety is legally discharged.
Thus his resurrection from the dead evidences his accomplishment of what he was made under the law for, i. e. To redeem them that were under the law; so then the resurrection of Jesus Christ proves him our Redeemer.— Whose Redeemer?—Them that were under the law. Then we belong to him by right of redemption, and ought to return to him as our rightful owner, repenting of our estrangement and alienation from him: But is there any encouragement hereunto: May we be received into favour? Yes!—Repentance and remission of sins. Repentance with remission of sins is preached in his name, and because there is full remission, there is the fullest encouragement to repentance. There is no other name that repentance will do to be preached in; call a man to repentance in the name of law and justice: Repent for the curses of the law, the wrath of God, the demands of justice are against you, and will surely and suddenly overtake you, except you repent; and it may drive him to endeavour to hide himself as Adam among the trees of the garden, and when he finds he cannot, it may drive him to despair; for repentance cannot satisfy law or justice, or appease the divine anger: Neither is it in them to produce repentance, they may stir up enmity, and drive to despair, while the gospel is out of sight.—It is the prerogative of our Redeemer that has fully remitted our sins.— He is exalted to give repentance and remission of sins.
[Page 6]Among all nations this is to be preached, Jews and Gentiles, for God hath shewed me (saith Peter) that I should call no man common or unclean; what God hath sanctified, that call thou not common. There is neither Jew nor Greek, Barbarian, Cythian, bond or free, male or female that is excluded. Repentance and remission of sins is to be preached among all nations: If there were not full remission, how could it be preached, or how could they be called to repentance? But there is. He that is truth has ordered it to be preached as a truth among all nations; but as he was rejected at Jerusalem, are not they excluded? No, Verily: It is to be preached among all nations, BEGINNING AT JERUSALEM. What though they like fishes, do all they can to escape the gospel net, will not he that made his Apostles fishers of men, so direct that net, as finally to take them in, with the fullness of the Gentiles, so that all Israel may be saved, as it written: It is written, therefore it shall be accomplished: Compare Rom. xi. 25, to 32, with the parallel passages in the prophet.
But we may enquire if this view of repentance be agreeable to the scriptures of the old and new testament.—
We find when Solomon, in 1st of Kings, viii. 47, praying for the children of Israel carried captive for their sins, says, if they shall bethink themselves, and repent, and make supplication, and return with all their heart, &c. then hear their prayer, &c. Verse 51 shews the ground of this prayer, for they are thy people, and thine inheritance.—The idea of their being his people, and his inheritance, appears necessary to shew the aggravations of their folly in sinning against him and the necessity of repenting and returning to their rightful owner.—They are thine inheritance which thou had redeemed, Psalm lxxiv 2. And when they are called to repentence in the prophet Joel, chap. ii. 13▪ it is turn to the Lord YOUR GOD. In Jeremiah xxvi. 13. (though a time of the greatest degeneracy) they are thus called upon now amend your ways and doings, and obey the voice of the Lord YOUR GOD: And in Isaiah lv. 7, Let the wicked forsake his way▪ and the unrighteous his own imaginations, and return [Page 7] unto the Lord, and he will have mercy, and to OUR GOD he will abundantly pardon: And in Hosea xiv. 1, O Israel, return to the Lord THY GOD. When God by the prophet Jeremiah in his 3d chapter, calls Israel and Judah to repentance, verse 1, 7, 12, Return again to me, saith the Lord. Turn thou unto me▪ Return thou backsliding Israel saith the Lord. In verses 14 and 22, their obligation thereto, and the ground of their encouragement is mentioned:—Verse 14, Return for I am married unto YOU:—Verse 22, Return ye backsliding children, I will heal your backslidings, not and I will, as a condition (the and is there supplied by the translators) but I will heal your backslidings.—On this encouragement, which is the only all-sufficient one, they are brought in saying behold we come unto thee, for thou art the Lord OUR GOD. And in Isaiah xliv, 22, it is fully expressed in a similar manner to the passage in Luke xxiv. now before us.
And that repentance and remission of sins should be preached in his name.
I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins: Return for I have redeemed thee.
But if it be said these passages of the Old Testament respect antient Israel, as God's peculiar people, not sinners of the Gentiles,—in answer it may be said, it has been shewn it was to be preached as a truth among all nations; and the Apostle's question is ready, Is he a God of the Jews only? Is he not of the Gentiles also? Yes, of the Gentiles also:— Are they blessed in Abraham so are all the nations of the earth—in thy seed shall all the nations of the earth be blessed:—Are they his inheritance,—his possession; so are the uttermost parts of the earth. It was the disposition that would confine the divine favour to the Jews, and to the most esteemed among them, that the preaching of John and of Jesus▪ under the law dispensation, called them to repentance from, or called them to repent of, Matthew iii. 2.— Repent for the kingdom of Heaven is at hand: He preached thus in the wilderness of Judea, among those that [Page 8] supposed the Messiah would raise their nation to great worldly glory, and set them above other nations, and that the most esteemed among them should be most promoted therein: He calls them to repent of their worldly notions of Christ's kingdom: It was a kingdom of Heaven that was at hand, where every one was admitted and promoted according to the good pleasure of the King in virtue of his own righteousness, not according to their own supposed personal characters: So those that were exalted in their own and others apprehensions as mountains and hills, were brought low; and those depressed with a sense of their own vileness and unworthiness, and who were justly esteemed so by others, low as vallies, without any encouragement in themselves, are exalted, agreeable to Isaiah's prophesy, chap. xl. 4, Every valley shall be exalted, and every mountain and hill shall be brought low, the crooked shall be made strait, and the rough places plain; and the glory of the Lord shall be revealed, and all flesh shall see together, for the mouth of the Lord hath spoken.
Here we have a view of a perfect plain, where one should not obstruct or overtop another, in viewing the object to be revealed.—The glory of the Lord: And as they all expected benefit in that kingdom from their own characters; some expected to be foremost on account of their own supposed good characters, and others depressed and despairing for want of such worthiness, they are called to repent of their error and mistake,—it was a kingdom of Heaven that was at hand, where none were admitted or excluded on account of their own personal character, but every one admitted on account of the perfect character of the Messiah.—The glory of the Lord shall be revealed—the glory of divine wisdom, justice, grace and mercy—the glory of all the divine attributes and perfections, harmonizing in the method of salvation, by Jesus Christ, according to Psalm lxxxv. 10, 11, Mercy and truth are met together, righteousness and peace have kissed: Truth shall spring out of the earth, and righteousness shall look down from Heaven. Thus the glory of the Lord is revealed in him who is the brightness [Page 9] of his glory, the light of the knowledge of the glory of the Lord is in the face of Jesus Christ, in whom dwells the fullness of the God-head: In him, the glory of the Lord is revealed, and in his time and way all flesh shall see together, for the mouth of the Lord hath spoken.
If what has been said of John's preaching "for the kingdom of Heaven is at hand,' be agreeable to the scriptures, then we are to understand the preaching of Jesus in Mathew iv. 17. "Repent for the kingdom of Heaven is at hand." And Mark i. 15, "The time is fulfilled: The kingdom of Heaven is at hand: Repent ye and believe the gospel, (The glad tidings, the good news of salvation by Jesus Christ") and the preaching of the twelve that Jesus sent out two by two, Mark vi. 12, who went out and preached that men should repent,—in the same view.
When Jesus arose from the dead, evidencing the perfection of his character, obedience and sacrifice; evidencing that justice was fully satisfied; then repentance and remission of sins are preached in his name: There can be no encouragement to repentance without remission of sins, if there be not full remission in the perfect work of Christ, all is terror, despair, alienation and enmity. I said there is no hope, no, for I have loved strangers, and after them, will go, Jeremiah ii. 25. Let this truth, the doctrine of remission of sins, be clear, and there are the highest motives, encouragmets and obligations to repentance; there is room for it to be preached in the name of Jesus among all nations, even beginning at Jerusalem: If we need any further, see Acts xvii. 20. Though the times of ignorance God winked at, but now he hath commanded all men every where to repent. Now since his resurrection hath he commanded. Consider the dignity of the commander, and the authority of his commands, Psalm xxxiii. 9. He spake and it was: He commanded and it stood. The Apostle pursues the thought from his resurrection to his exaltation, as we read, Acts v. 30, 31. The God of our fathers raised up Jesus whom ye slew and hanged on a tree, him hath God exalted with his right hand, a Prince and a Saviour, to give repentance to Israel and [Page 10] forgiveness of sins: And in Acts xi. 18. we have a specimen actually taking place: Then hath God also to the Gentiles granted repentance unto life. How is this evidenced? Why▪ they received or believed the Apostles testimony concerning the way of acceptance with God in every nation. It was according to the word which God sent to the children of Israel, preaching peace by Jesus Christ who is Lord of all, his being anointed with the Holy Ghost▪ going about doing good, his death and resurrection, and the evidences of it, together with the testimony of the Prophets concerning him, as we see in Acts x. 34 to 44. This preaching being accompanied with the Holy Ghost, gained full credit on the minds of the Gentiles, which when the church heard, they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life: So that as soon as they believed the report of the Gospel concerning the life, death and resurrection of Jesus Christ, —by the first of which the precepts of the law are perfectly oboyed; by the next the penalty of it is suffered, or the debt to it remitted; and by the third, viz his resurrection we have the full evidence thereof. As soon as this is believed▪ it is said, then hath God also granted repentance unto life, the immediate inseparable effect of believing the remission of sins in his name
This is illustrated in the Thesselonians, when they believed the Apostles testimony, in the 17th of Acts, he says, concerning them in his first Epistle, Chap. 1.9. What manner of entrance we had unto you, and how ye turned to God from idols, to serve the living and true God, and to wait for his Son from Heaven, whom he had raised from the dead. To turn to God from idols is repentance. This was in consequence of the entrance of the Apostles among them, or of the Theselonians believing their report. What was their report among them? See Acts xvii. 2.3. Reasoning with them out of the Scriptures, opening and alledging that Christ must needs have suffered and risen again from the dead, and that Jesus whom I preach unto you, is Christ, verse 4. Some of them believed. Those believers composed [Page 11] the church of the Thesselonians, of whom it is shewn, how they turned to God from idols.
So in the 20th of Acts 21, the Apostle speaks of keeping back nothing that was profitable, but, testifing both to the Jews, and also to the Greeks repentance towards God, and (or * even) faith towards our Lord Jesus Christ His preaching the faith as has been above shewn▪ was virtually preaching repentance, as it immediately called and led therto. Thus the old and new Testament jointly evidences the same truth, that repentance and remission of sins is preached in the name of Jesus among all nations, beginning at Jerusalem.
How can repentance be preached otherwise. If there be not remission in the perfect work of Christ, he is not our Redeemer, and WE cannot be called upon, when he says, return, for I have redeemed thee; but be not deceived evil communications corrupt good manners. He IS risen from the dead, he IS our Redeemer▪ we belong to him▪ and blessed be his name we are called to return, for he hath redeemed us. Who? Th [...] that we [...] under the law, all nations even beginning at Jerusalem. What were we redeemed for? That repentance might be preached to us in his name, that we might [...] to him, th [...] we might receive the adoption of sons. Amazing grace indeed!
Objection.—But there are two passages in the new testament that seem at first view to mention repentance as a condition — The first is Acts ii. 38. Then Peter said unto them, repent and be baptized every one of you, for the remission of sins, and ye shall receive the gift of the Holy Ghost. But if it be safe to understand this for &c. as the reason or ground of the call to repentance, Repent, because of the remission of sins, the difficulty will disappear, and the passage appear fully consistent with the other passages that have been brought to view; and this view I think may be fairly gathered from what the Apostle had before been [Page 12] preaching of the death and resurrection of Christ, in which there is remission, and the evidence of it. But if it be still urged as a condition, it can be no other ways, than as it cannot otherwise take place in our minds, for though there is remission in the one sacrifice,—and so no more offering for sin as the Apostle expressed it, Hebrews x. 18, yet it connot take place in the minds of any while they remain in unbelief and impenitence: Yet their unbelief cannot make the truth of God of none effect. While persons remain in unbelief they must remain in impenitence; for how can any repent of being in a wrong way until they know Jesus who is the way; of their being in error, until they know Jesus, who is the truth; and of their being in a state of death, and all their works, dead works, until they know Jesus, who is the life. Or how can any repent of their alienation and enmity until they know God in Christ, the just God and the Saviour—their rightful owner—their Lord Redeemer.
It may be what is above said may help to illustrate the other passage in Acts iii. 19, Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come, from the presence of the Lord.
Repent ye therefore.—Therefore refers to what went before;—what the Apostle had been preaching concerning the holy one, and the just—the prince of life, his death and resurrection, in which, as before, there was remission, and the evidence of it;—in which there was enough to furnish even those that were charged with killing the prince of life with hope,—with the "Apprehension of the mercy of God in Christ," as even the Assembly's Catechism expresses it—so as to give them ground of encouragement to repentance.
Repent ye therefore and be converted;—be turned from your error, alienation and enmity, to allegiance to the prince of life, that your sins may be blotted out:—For as infidelity and impenitence are inseparable; so is faith, repentance and allegiance:—While the former continues, guilt, distress, fear, horror and perplexity, remain on the mind.
When the knowledge of Christ, or faith, or the belief of [Page 13] the truth concerning Jesus Christ * take place in the mind, repentance and conversion take place there also; hereupon guilt, fear and terror are removed;—that which was blotted out or remitted before, in the perfect work of Christ, is also blotted out of the mind and conscience; agreeable to Romans viii, 33, 34. It is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather▪ that is risen again:— And instead of looking for the appearing of Jesus Christ with terror and amazement, it is waited for with hope, joy and consolation, in proportion to the strength of faith, repentance and allegiance▪ agreeable to the forementioned, 1st of Thessalonians i, 9, 10, They themselves shew of us what manner of entering in we had unto you: How ye turned unto God from idols, to serve the living and true God, and to wait for his son from Heaven, whom he raised from the dead, Jesus who delivereth us from the wrath to come.
Thus have I pursued the inquiry concerning gospel repentance: —And purpose to close with an Address,
I. To the author of a pamphlet, entituled, "The glory of God in the final condemnation of the ungodly." And,
II. To all for whom Christ died.
I. TO THE AUTHOR OF THE PAMPHLET.
AS your pamphlet was probably the occasion of the foregoing reflections. I have taken the freedom to address you on the subject. When I read your work, if I recollect the idea the doctrine there advanced gave me, it was this, That Christ died for all, to bring them into a salvable state, yet all would not be saved, though they might, if they repented, consequently God's glory would finally illustriously appear in the everlasting condemnation of the finally impenitent.
And as the ear trieth words, as the mouth tasteth meats, I found it did not sound like the report of the gospel, and on enquiring into the doctrine of repentance, I have collected the thoughts which are presented to you, I hope in love and faithfulness. The idea I received from the scriptures of the old testament is, that he should finish the transgression—make an end of sin—make reconciliation for iniquity—and bring in everlasting righteousness. The new testament witnesses that he did.—The testator appeals to the father—I have glorified thee on earth: I have finished the work thou gavest me to do, and cries out on the cross, It is finished, and seals it with his blood, and witnesses it in his resurrection, when he shews himself alive to his chosen witnesses, who testified to the same truth.—One passage may suffice: In Hebrews x, 11th the apostle speaking of the priesthood under the law, says, and every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sin, but this man after he had offered one sacrifice for sins, forever sat down on the right hand of God. They stood as those that had not done—could not accomplish: But the High Priest Jesus after he had offered one sacrifice sat down as having finished his work, finished transgression—made an end of sin—made reconciliation for iniquity—and brought in everlasting righteousness. Verse 18th says, Where remission of those is, there is no more sacrifice for sin.
Thus the scripture leads to full remission, when he had by himself purged our sins, to a finished work.
[Page 15]But your doctrine appears to me to lead to an unfinished work, dependent on the exercises, the exertions, in short, the will of the creature, and because they will not come, that they might have life, he must glorify himself in the destruction of multitudes for whom he died.
Let me ask you, Sir, How? Is his mercy glorified?—Is his justice satisfied? Is his power made manifest? Is he mighty to save? He will have all men to be saved, not he would, but he will. Who hath resisted his will? Is it the will of the creature?* Cannot he make them willing in the day of his power? His people shall be— And are not all his people for whom he died? But I forbear; wishing to say no more than is sufficient to discharge my conscience in love and faithfulness to you. But I cannot pass over your essay without taking notice of the title, to compare it with the scriptures.
Scripture text,
He that justifieth the ungodly. Rom. v 6, Christ died for the ungodly.
Your Title.
On enquiry, How can this be in consistence with those scriptures? I answer, it can be no other ways in a consistence with them, than in the fulfilment of Isaiah's prophecy, chap. liii. 4, 5.6, Surely he hath borne our griefs, and carried our sorrows: Yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, bruised for our iniquities: The chastisement of our peace was upon him, and with his stripes we [Page 16] are healed. All we like sheep have gone astray; we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all:—So dying for the ungodly, he justifies the ungodly, and the divine glory is brought to view illustriously to eternity herein. For mercy is glorified— justice is satisfied—and he speaks in righteousness, when he manifests himself mighty to save.
But view the title page as it appears intended, what consolation is their for a poor, destitute, ungodly creature? Suppose him on a death bed, agonizing with anguish of soul, nothing short of persuasion that there was an all-sufficient remedy for his deplorable condition, could afford him the least comfort or relief. Were you constrained in this sad hour to administer them from those texts, in the belief of your title, would he not say, I am mocked? But perhaps you might not offer them on such an occasion. Why? Are they not scripture truths? Did not Christ die for the ungodly, and in proof, his dying for our sins was accepted; he rose again for our justification, and is not the knowledge of this truth all-sufficient to quiet the most guilty conscience, and give hope towards God? Would it be safe to tell him the law of God stands in full force against him, when Jesus came to redeem them that were under the law? Would it not amount to denying that Jesus is come in the flesh? Would it be safe to tell such a man to exert himself in any way, however described, as if this was the last opportunity, and his all depended on it? It would indeed be to mock him! when his all depends on what Jesus Christ finished, and the relief of his mind on the knowledge of it.
Suffer me a little further, if in looking over this dreadful title, I express my surprise that to it should be added in the title page, Search the scriptures; when you attempt to illustrate it by reasoning, without producing one text to shew that the Ever-blessed speaks of condemnation as his glory. When the scriptures speak of the divine glory as manifest in his grace, mercy and forgiveness—when Moses said in Exodus xxxiii. 18, I beseech thee shew me thy glory, the answer is, I will make all my goodness pass before thee, and [Page 17] will be gacious to whom I will be gracious, and will shew mercy on whom I will shew mercy: Here goodness, grace and mercy is his glory. In Proverbs xix. 11, we read, the discretion of a man deferreth his anger, and HIS GLORY to pass over a transgression.—If we understand the proverb, and it, interpretation, it doubtless refers to the man Christ Jesus, in whom we have the light of the knowledge of the glory of God.
In Psalm cii. 16, it is said, When the Lord shall build up Zion, he shall appear in HIS GLORY.—How is this made manifest?—In regarding the prayer of the destitute; in hearing the groaning of the prisoner,—and saving the sons of death, To declare his name in Zion, and his praise in Jerusalem:—That is his name, Forgiving iniquity, transgression and sins, through the surety whom he would by no means clear, for the Lord laid on him the iniquities of us all, and spared not his own son, but delivered him up for us all, in whom we have redemption through his blood, the forgiveness of sin, according to the riches of his grace: Riches of his grace; is not this his glory? Yes, verily; the exceeding riches of his grace, in his kindness towards us through Christ Jesus.
The angel of the Lord came upon the shepherds, in Luke ii. 9, And the glory of the Lord shone round about them: How is this made manifest? Behold, says the angel, I bring you good tidings of great joy which shall be to all people, for unto you is born this day in the city of David, a Saviour, which is Christ the Lord: Glory to God in the highest, and on earth peace, good will towards men.
I have briefly presented these few passages, wishing you to turn to the scriptures, to view the divine glory, and if these texts, with what has been brought to view (in page 8,) of the glory of the Lord being revealed, was rightly understood by those that search the scriptures, I doubt not it would lead into the understanding of many passages in the old testament, where the glory of the Lord appeared in the cloud,—filled the tabernacle, filled the house, and the appearance of the likeness of the glory of the Lord, spoken of by Ezekiel, and many other passages, that speak of the [Page 18] Divine Glory, as they centre in Jesus the antitype, the brightness of glory; in whom the riches of his glory is made manifest, who came not to destroy men's lives, but to save them; not to condemn the world, but that the world through him might be saved. Indeed, Sir, if you think a few minutes, you cannot depise an invitation to this contemplation, for it is the final happiness of those given to Jesus Christ, to be with him—to behold his glory.
I would just take notice of what you say in page 50. "I conceive therefore that every honch man that disbelieves the sentiment, will be free to declare it, and this plainly. I take liberty to add, that such a declaration will come with peculiar propriety and weight from the pulpit Watchman, what of the night, it is the language of the Almighty to gospel ministers."
"With particular weight from the pulpit." I conceive the weight of any doctrine consists in the evidence of its truth and divinity, not in the place where, or from whence it is delivered. Suppose a pulpit ornamented to such an extravagant degree, that the first sight of it would strike ii. of Chronicles xxxiii. 7, immediately into the mind: Or suppose the preacher so distinguished in habit as immediately to bring to view the warning of Jesus Christ to his disciples in Mark xii. 38, and Luke xx. 46,—would it not tend to a greater caution of mind about the doctrines they deliver, so that all hope of weight and importance must come from the clear evidence of the truth, that it is indeed the word of God which worketh effectually in them that believe, which is the sword of the spirit, yea, quick and powerful—sharper than any two-edged sword.
"Watchman, what of the night, it is the language of the Almighty to gospel ministers." However that may be, I am not able to say, but if it be so, gospel ministers are messengers of peace,—good news—glad tidings: The founder of the gospel was so. Isaiah lxi. 1, Luke iv. 18, he was anointed to preach the gospel to the poor; and how beautiful upon the mountains, are the feet of him that bringeth good tidings; that publisheth peace; that bringeth good tidings of good; that publisheth salvation, that saith to Zion, thy God reigneth—not thy perverse will, nor thy adversary. The first preachers preached peace by Jesus Christ; he is [Page 19] Lord of all; and gospel ministers have now nothing else to bring to view but the preaching of Jesus and his apostles — If that was to publish peace and glad tidings of salvation, your doctrine of eternal condemnation is its opposite, and cannot possibly bring peace or glad tidings of salvation to any of the subjects of it: But seeing God was in Christ reconciling the world to himself, not imputing their trespasses unto them, may WE be reconciled unto God.
II. TO ALL FOR WHOM CHRIST DIED,
And blessed be God he tasted death for every man. For if there be any for whom he did not die, it would be mocking them to preach the gospel to them, to tell them that the law is answered, that justice is satisfied, and mercy flows freely in a full consistency therewith, that the only living and true God is the just God, and the saviour, and there is none else, to tell them of remission of sins, or call them to repentence, for certainly there could be no hope, if their sins were not remitted they never can be, for Christ dieth no more, there is no more sacrifice for sin; but seeing the righteousness of God, which is by faith, is unto all, as well as upon all that believe all may be called to repentance. FIRST, Such as appear in a state of resolved infidelity and impenitence, and chose to live in prophaness and immorality, to such repentence and remission of sins, in the name of Jesus is preached: What though they deride the messengers, and the message, they shall be brought hereto, for First, Jesus Christ came to seek and save that which was lost▪ to call sinners to repentence. The several passages where this is mentioned, viz. Matthew ix. 13, Mark ii 7, and Luke v. 32, have all referrence to publicans and sinners — the phrase for abandoned characters among the Jews at that day: And were not they, and are not the same characters now, though differently described, wrong; are they not alienated from their rightful owner, are they not lost;—if so, Christ came to save them; are they not sinners,—if so, he came to call them to repentence.
Secondly, Jesus sent his disciples to preach it in his name. And as the rain cometh down, and the snow from Heaven, and returneth not thither again, but watereth the earth▪ so shall my word be, saith the Lord, by the prophet Isaiah, [Page 20] chap. lv. 10, 11. That goeth out of my mouth, it shall not return unto me void, but it shall accomplish what I please, and prosper in the thing whereto I sent it.
Thirdly, Now he hath commanded all men every where to repent; and his commands shall be obeyed, for Psalm cxlviii. he commanded, and angels, sun, moon and stars, the Heavens, and the waters above them were created. 2 of Corinth. iv 6 — He commanded the light to shine out of darkness. Psalm cvii. 25, He commandeth and raiseth the stormy wind. Luke viii. 2, He commandeth even the winds and the waters, and they obey him.
Fourthly, He is exalted, a prince and a saviour, to give repentance to Israel, and remission of sins. Prophesied of Isaiah xxx. 18, Therefore will he be exalted that he may have mercy. But it was to give repentence to Israel. It was not then fully manifested that they were to go to the Gentiles: But from the time of Peter ▪s vision, he was taught to call no man common, or unclean; and the Gentiles appeared to be fellow heirs, and of the same body; and that they were to preach among them the unsearchable riches of Christ.
Fifthly, The long suffering patience of God is extended for this end 2. of Peter, iii. 9, the Lord is long suffering to us ward, not willing that any should perish▪ but that all should come to repentence, agreeable to Isaiah xxx. 18. and therefore will the Lord wait that he may be gracious. Now put these things together, and shall the stout-heartedness and obstinacy of the unbelieving impenitent and prophane children of men, disappoint him. What will they do? He is wise in heart and mighty in strength: None ever hardened himself against him and prospered; there is no wisdom, nor understanding, nor counsel against the Lord, who would set the briars and thorns against him in battle, he would go through them, and burn them together.
Perhaps they would fain flee out of his hand; but where will they flee from his presence? What the Lord saith by the prophet Amos, may be here brought to view, Amos ix. 2. He that fleeth of them hall not flee away, and he that escapeth of them shall not be delivered; though they dig into hell, thence shall mine hand take them; though they climb up into Heaven, thence will I being them [...]; and though they [Page 21] hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent and he shall bite them. From hence it appears weak, fruitless and contemptible to set the obstinacy of man against the end of the coming, the call, the command, the design of the exaltation, and the long-suffering patience of Jesus Christ; especially if we consider Isaiah xlv. 22, 23, where we have the divine oath that every knee shall bow; it may be added,
Sixthly, It is the design of the second coming of Jesus Christ to convince all that are ungodly, of all their ungodly deeds, and of all their hard speeches which ungodly sinners have spoken against him, Jude 14, 15. Then every eye shall see him, and they that pierced him and all kindred of the earth shall wail because of him, as we read Rev. i. 7. Compare this with Zech. xii. 10, and they shall look upon me, whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and be in bitterness for him as one is in bitterness for his first born Here is wailing, mourning and bitterness at the sight of Jesus Christ, in the most expressive language we can imagine. See Jeremiah ix. 10, 18, 19, which perhaps none can form an adequate idea of, but such as have been called [...]nto the described circumstances; which yet cannot be viewed as the language of despair, for how then can we understand the following words, even so amen. But if we may understand John as speaking of those who pierced him being brought every knee of them to bow to him, with the wailing of repentence, then the even so amen appears agreeable to the spirit of the gospel. Undoubtedly then every mouth will be stopped, and all the world guilty before God, which when the apostle mentions, in Rom. iii. 19, he adds, in verse 21, But now the righteousness of God without the law is manifest, being witnessed by the law, and the prophets, even the righteousness of God, which is by faith of Jesus Christ unto all, and upon all that believe; For there is no difference, respecting the purchase of Christ, who died for all; and respecting the divine will, who will have all men to be saved, and come to the knowledge of the truth, which agree [...] with Romans xi. 32. he hath [Page 22] concluded them all in unbelief that he might have mercy on all. This doctrine must be shocking to tradition, and no wonder, for O! the depth of the riches both of the wisdom and knowledge of God, how unsearchable his judgments, and his ways past finding out. It appears to agree with the end and design of Christ▪s prayer, for his own immediate disciples, and for them that shall believe through their word, as expressed John xvii. 21, 23. That they all may be one as thou father in me, and I in thee; that they also may be one in us, that the world may believe that thou hast sent me. I in them and thou in me, that the world may know that thou hast sent me. The very circumstance that the disciples were in, (verse 8) and have known surely, that I came out from thee, and they have believed that thou didst send me. The manifestation of this oneness I conceive to be what is called the manifestation of the sons of God, which the earnest expectation of the creature waiteth for. Every creature, both believers and unbelievers, are in some way groaning and traveling together for this, as we see in Rom. viii 32. For we know that the whole creation (in the Bible margin it is every creature. I am informed it is the same word used in Ma [...] xvi. 15, Go preach the gospel every creature) the whole creation, or every creature, groaneth and traveleth in pain together. I know not of one of the human race that is not in some way groaning under the bondage of corruption. Verse 23, And not only they▪ but ourselves also, which have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body —the whole body▪ of which Christ is the head.—This agrees with the design of Jesus being made under the law, that we might receive the adoption of sons.
II. Those of opposite character, that thank God they are not as other men▪ but pride themselves in their own religious characters, to the despising those above mentioned. To such repentence and remission of sins are preached in the name of Jesus. Alas, if they look for remission in their own name, or on account of any distinction in them▪ it will disappoint them; for, says the prophet, all our righteousness is as filthy rags: And Paul, speaking of his, says, what things I counted [Page 23] gain those I count loss for Christ. But what has been already said on John's preaching may suffice on this head.
III. Such as are distressed and perplexed for want of righteousness, wishing for some inherent qualifications or to perform many external duties, to recommend them to the divine favour, or are ready to wish they were as such and such, who they apprehend to have high attainments, and great characters for piety, distressed with the anxious inquiry, wherewithall shall I come before the Lord? Will he be pleased with costly sacrifices—thousands of rams, or ten thousand rivers of oil, or my first born for my transgression;—the suit of my body for the sin of my soul?—He hath shewed thee, O man, what good is the only all-sufficient one, to recommend thee to to the divine favour, in the finished work of Jesus Christ, in which is full remission of sins, and a call to repent of seeking it any other where. God is love, and in this was manifested the love of God towards us, because God sent his only begotten son, that we might live through him. God was in Christ reconciling the world unto himself, not imputing their [...] I passes unto them Only view the character of the true God as manifested in Christ. (Elsewhere we cannot see him, for no man hath seen God at any time; the only begotten son, who was in the bosom of the father, he hath declar [...] him). Agreeable to Zechariah ix. 9, He is just and having salvation. Isaiah xlv. 21, I the Lord, and none beside me, a just God, and a Saviour, and none beside. If justice and salvation is united in the character of the only living and true God, and he calls to all the ends of the earth to look to him, and be saved, if it be rightly understood, it is enough to chear the heart of the most forlorn and dejected in any corner of the earth.
IV. Those that believe that Jesus is the Christ, that he hath fully obeyed the precepts of the law, in his life▪ and suffered the penalty in his death, to the satisfaction of justice, and thereby made full remission, as witnessed in his resurrection, so that their minds are at peace and rest in his finished work alone, as their only ground of hope—are hereby called to repentance, as those that are under the highest obligation thereunto, agreeable to Ezek. xvi. 63, That thou mayst remember, and be ashamed, and confounded, and never open thy mouth any more [Page 24] because of thy shame, when I am pacified towards thee for all that thou hast done saith, the Lord God. Every view of every time, place and company, wherein they have spoken or done secretly or openly▪ those things that were contrary to the law of God, or whereby they have been going about to establish their own righteousness, in opposition to the righteousness of God, is ever matter of shame and abhorrance, and of admiration of the grace that appears in remission and reconciliation; and the law of love, that the gospel binds on Christ's disciples to love one another, as he hath loved them, must ever open a source of repentance when their conduct is counter thereto.
How unsuitable is it for Christs disciples to practice upon that old Pharasaick tradition, thou shalt love thy neighbour and hate thine enemy; when Jesus reconciled them when they were enemies, and taught them to love their enemies.
How unsuitable for those of them that have this world's goods, and see their brethren in need, to shut up their bowels of compassion from them, when Jesus though he was rich for our sakes became poor, that we through his poverty might be rich; who has kindly told us, the poor ye have always with you, and whensoever ye will ye may do them good; Especially when he has said, whosoever shall give you a cup of water, to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward; inasmuch as ye did it unto one of the least of these my brethren, ye did unto me.
How unsuitable to the above-mentioned ground of satisfaction in the finished work of Christ, is every branch of conduct and conversation unbecoming the gospel, when it lays the believers of it under the most indispensible, eternal obligations to look upon themselves, their time, talents, interest and opportunities, as not their own, but belonging to their redeemer, and to be ever employed to his glory. If these things be duly considered, with the various thoughts they lead to, they will open up reasons for daily repentance to the believers of the gospel, with a full conviction they can have no confidence in the flesh, but their rejoicing must be in Christ Jesus alone, to whom be glory forever.
AMEN.