a solemn truth, which all observation and experience strongly confirm. How often do we see that among individuals, who have enjoyed all the same advantages of instruction, warning, reproof, and entreaty, some are brought to a saving knowledge of the Redeemer, and others remain, apparently, destitute to the last of any salutary impressions. To what, I ask, but to the distinguishing grace of God, can this difference be rationally attributed? Doubtless it is true, that the one class made a right improvement, and the other did not, of the privileges equally enjoyed by both. But the question still returns, why did one make the right improvement, and the other not make it? The grace of God alone, is the only assignable cause. But, my young friends, I solemnly warn you, not to abuse this truth. Say not, that if it is uncertain, after all, that the means of grace will effect your salvation, you may as well neglect as use them. Do you not see, both the absurdity and the danger of such a conclusion? By neglecting the means of grace, you pass sentence on yourselves at once, that perdition is your lot. If you belong to the elect of God, you certainly will use the means, and use them faithfully. All your hope lies here. There is not a child of God on earth, that became so without the use of means; and there is not one whose state, before conversion, was not exactly as uncertain as yours is now. Let your resolution then be this "I will neglect none of the means which God makes effectual to all the elect. I will use the means with all diligence, fidelity, and earnest prayer, that they may be blessed to my eternal well being. Doing thus, I may hope, and I will hope, that the event will prove to me, as it has to others, that I have been chosen and ordained to life everlasting. If I am enabled by the grace of God cordially to embrace the gospel offer, I shall, in that way, make my calling and election sure;' and in no other way can I ever know, on this side of eternity, whether I am one of the elect or not-unless, indeed, I make and keep the awful resolution, that I will not seek salvation, in the only ordinary way in which it is ever found." Oh think much, I beseech you, on what is comprehended in the inconceivably interesting word, SALVATION! It implies, even in the present life, a begun deliverance from all sin and misery, and a begun possession of all the happiness which arises from the friendship of God, a sanctified pravidence, and the hope of eternal felicity. In the world to come, it implies the two-fold blessedness, of an assured deliverance from the deserved punishment of sin in all the horrors of the second death; and an exaltation to all the high and ineffable bliss of the paradise of God; where, with the General Assembly and church of the first born whose names are written in heaven, and with an innumerable company of angels, every saved soul shall spend an eternity, in such delights as eye hath not seen, nor ear heard, nor the heart of man conceived. This is the great salvation at which you are to aim, in the use of the means of grace. Need I ask, if it is not worth every effort, and every agony, which its attainment may demand! "Salvation! O the joyful sound! Buried in sorrow and in sin, At hell's dark door we lay; Salvation! let the echo fly The spacious earth around; WITHERSPOON'S ESSAY ON JUSTIFICATION. (Concluded from page 98.) But this is not all; for the reception of the doctrine of imputed righteousness is not merely to be considered as the best means, comparatively, of producing, preserving and increasing our sanctification and purity, as sure and effectual, while others are precarious, but it is the only way, and all others are absolutely insufficient for the purpose. If this be indeed the doctrine of Christ, the Scripture-method of salvation, then it is not only true, but a fundamental truth. Of this we are frequently and solemnly assured in the word of God. "I am the way," says our Saviour," and the truth and the life; no man cometh unto the Father but by me.' So say the apostles Peter and John, "Neither is there salvation in any other: for there is none other name under heaven, given among men, whereby we must be saved." It is, therefore, in vain for any to expect an effectual change of life, but by an acquaintance with Christ, and him crucified. We have indeed the clearest evidence from experience, that no human reason, no argument whatever, drawn from worldly convenience, is at all sufficient to contend with violent and sinful habits. We see many examples of persons of excellent understanding and knowledge in other matters, nay, who can reason strongly and justly upon the bad consequences of vice in others, sometimes even in themselves, who will yet go on to ruin their name, family, fortune and health, while they are slaves to evil habits: nothing will change them but the grace of God. And as we have seen above, that our own righteousness, in its best state, is wholly ineffectual for our acceptance with God, so all who have any expectations of this kind from it plainly show, that they have such defective views of the extent and obligation of the divine law, as are inconsistent with an unfeigned universal submission to it. This is a matter of the last importance, and ought to be particularly recommended to the serious consideration of such as may have, at some times, some imperfect convictions; such as from a weariness and satiety of sinning may give a temporary preference to a life of religion, and raise a feeble and ineffectual wish with Balaam, that they might "die the death of the righteous." They ought to be told, that no endeavours to be a little better than before, no abstinence from some sins as a kind of atonement for others retained, no resolutions taken in their own strength, no righteousness of their own, offered or trusted in as a matter of their justification, will be accepted, or is worthy of being so; that nothing will be truly effectual, till they see their lost condition, and believe in Christ, first for pardon, and then for sanc-tification, "to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.' If they have any other plea, any other ground of hope and trust, it shall undoubtedly fail them; they must remain under a sentence of just and legal condemnation, and shall finally perish; for "he that I am naturally led to conclude this subject, by observing, that the importance, efficacy and necessity of the imputed righteousness of Christ, shows how much it is the duty of all ministers of the gospel to make it the main and leading theme of their sermons. The preaching of the gospel is by the apostle Paul, in a very just and expressive manner, styled preaching "the unsearchable rich is a small matter what a man believes, if his life be good." The assertion might, perhaps, be allowed, if it did not contain a foolish and unreasonable supposition, that a man may believe wrong, and yet lead as good a life as he that believes right; the contrary to which will always be expected by him who gives credit to the word of God, that his people are "sanctified through the truth." As to Socinians and Pelagians, who are the greatest opposers of the truths above defended, I never did esteem them to be Christians at all; so the consequence, with regard to them, may be easily admitted. But it will be thought hard to say the same thing of the Arminians. However, if the righteousness of Christ is the only ground of our justification, and the reception of him in this character the true principle of sanctification, I do not see how we can avoid concluding the danger of those who act upon any other plan. And yet I am persuaded there have been, and are many good men among them: which may be accounted for in this manner, that their hearts are better than their under standings; and they are habitually under the government of principles, which, through some mistaken views, and groundless fears of their abuse, they speak of more sparingly, or rather seem to esta blish the contrary positions. The proof of this assertion I take from their own writings, particularly from the difference between their sermons and other dis courses, and those forms of prayer which they have drawn up, and not only recommended to others, but left behind them as a witness of their own exercise in their closets. If they be supposed to feel the sentiments which they express in their prayers, it can easily be made appear, that these sentiments can only be dictated by the doctrine of free grace. If what they say of themselves be true, in its natural and obvious meaning, and if they believe it, which charity obliges us to suppose, it must be altogether vain to lay the least stress upon their own righteousness for their acceptance with God. es of Christ." In him every prophecy, precept, promise and truth is centered. His character and work as a Saviour is held forth in a variety of lights in the sacred oracles, and in every opening or view that is given us, so to speak, of the dispensations of Divine Providence and grace, he is the chief figure, or the termination of the prospect. If, therefore, we would know what esteem is due to our Redeemer in our hearts, and how high a place he ought to hold in our views of religion, let us observe the regard paid to him by the sacred writers. They derive almost all their motives to every moral duty, from what he hath done, and is still doing for us, and seem to delight even in the repetition of his name. I am persuaded those who are accustomed to the devout and serious perusal of the word of God will not reckon it "enthusiasm," when I say, that these writers appear to be warmed and elevated above their ordinary measure, when they celebrate his salvation; and that both in the Old and New Testament, wherever we meet with any passage singularly lofty and sublime, there we may be sure that Christ the Redeemer is the immediate theme. Justification by the free grace of God, through the redemption that is in Christ Jesus, was the doctrine taught among Christians, in the earliest and purest ages of the church. And their departure from it was the prelude to that universal corruption of faith and worship, that relaxation of discipline, and dissolution of manners, which took place in the ages following. It is also very remarkable, that this doctrine was always fully and distinctly taught in those churches which never submitted to the tyranny, or received the corruptions of the Romish Antichrist; I mean the churches of the Piedmontese valleys, which, by so many judicious writers, are supposed to be the two witnesses mentioned in the Revelation, who fled into the wilderness from the persecution of the beast, and prophesied in sackcloth. The accounts which have been transmitted to us of the principles held by them, long before the reformation, plainly show, that they maintained this doctrine from the beginning. And as it is well known that the reformation took its first rise from the gross and scandalous application of the doctrine of merit in indulgences, so all the reformers, without exception, were strenuous assertors of free grace. This was reckoned by them "articulus stantis aut cadentis ecclesiæ," by which the church must stand or fall. Particularly, our reformers, in both parts of this island, agreed in preaching the same doctrine, and the eminent piety of our fathers is a standing evidence of its force and efficacy. It doth not, perhaps, become, and probably it would not be safe, for me to enter into a particular examination of the manner of preaching in the present age; and therefore my reflections upon that subject shall be very few and general. What is most obvious in our present situation, and what ought to affect Christians with most concern, is, the great prevalence of infidelity. This is the more surprising, that we have never wanted, and do not at present want, many able and eminent writers to stand up in defence of the gospel, and refute the changeable and inconsistent reasonings of infidels, whatever form they from time to time think fit to assume; and on whatever principles they pretend to build. But, I am afraid, the best defence of all is but too much neglected, viz. Zealous assiduous preaching the great and fundamental truths of the gospel, the lost condemned state of man by nature, and the necessity of pardon through the righteousness, and renovation by the Spirit of Christ. This would make a far greater number of those who call themselves by the name of Christ, Christians indeed. And the visible efficacy of his doctrine, would be a sensible demonstration of its truth and divine original. If these truths are not contradicted, it may be safely said, that they are by many kept more out of view than formerly. And surely we have no great cause to boast of our improvements in the preaching art, if its goodness is to be determined, like that of a tree, not by its blossoms, but its fruits. There is one observation which may satisfy us, that the preaching of the cross of Christ will most effectually promote real reformation. It is, that those preachers who (to say no more) approach nearest to making our own merit and obedience the ground of our acceptance with God, very seldom, if ever, give any alarm to the consciences of their hearers. Let them recommend ever so pure and high a standard of morals, they are heard without fear, and, if they preach elegantly, with pleasure, even by the most profligate. To such preachers, all vain worldly-minded people, usually attach themselves, where they have not cast off the very form of religion; but most part of serious Christians, together with professing hypocrites, who cannot easily be distinguished in this world, always follow preachers of another strain. It is easy to see the reason of this from what hath been said above; there are none who set the strictness and obligation of the law, the holiness and justice of God, in so awful a light, as those who believe there is no shelter from the sanction of the law, and the wrath of of an offended God, but in the blood of Christ. Perhaps, I am already ensnared and exposed to censure, by affirming that there are among us preachers of differ-ent strains. But it is so certain a truth, that I cannot deny it; and so important, that I will not disguise it. Upon the whole, as the present aspect of publick affairs, as the state of the world, and character of the age, loudly call upon all of every station to exert themselves with diligence for the support and revival of truth and righteousness: I hope the ministers of the gospel will promote this end, by zealously labouring to bring men to the saving knowledge of Christ, "the way, and the truth, and the life -the foundation-the tried stone -the precious corner stone," the strength and security of the building. To deny, explain away, or neglect to impart the truths of the everlasting gospel, is the way to leave the world in wickedness; but, by preaching them in purity, and with simplicity, which, we have reason to think, will be accompanied with "the demonstration of the Spirit," sinners are reconciled unto God, the power of sin is broken in them, the divine image is formed in them, and upon these truths their hopes of eternal life must rest and depend. Let us be ever ready to say with the apostle Paul, "God forbid that I should glory, save in the cross of our Lord Jesus Christ."* And let us quicken our diligence, and animate our endeavours, by expressing, with the psalmist David, our faith in the perpetuity of his kingdom. "His name shall endure for ever: his name shall be continued as long as the sun; and men shall be blessed in him; all nations shall call him blessed. Blessed be the Lord God, the God of Israel, who only doth wondrous things. And blessed be his glorious name for ever; and let the whole earth be filled with his glory. Amen and Amen."+ From the Cincinnati Standard. LIFE OF THE APOSTLE JOHN. The history of this holy apostle, as well as that of the others, is involved in obscurity. He was the son of Zebedee, and brother of James the senior. He resided at Bethsaida,* in Galilee, and was by occupation a fisherman. John and James were distin guished for their fidelity, perseverance and boldness, in the cause of their master, who called them sons of thunder. There were three, who enjoyed peculiar favours, and were admitted to witness many very interesting scenes in the presence of the Saviour; of these, John was one. He was present when the daughter of Jairus was raised; at the transfiguration of Jesus on the mount; and saw his agony in the garden; indeed, he was that apostle who was peculiarly loved by Jesus. This John, this beloved apostle, was the only one, whose love and courage were strong enough to impel him to follow Jesus to Calvary, and see him crucified, and hear his agonizing expiring groans. Soon after the crucifixion of the Saviour, John, and eight other fellow apostles, returned to their former employment of fishing at the sea of Galilee; but they soon abandoned this business for that of John becoming fishers of men. *This city was situated near the north end of the sea of Galilee, on the west side, between two rivers, not far from the sea shore, about eight miles west of Choraizin, which is on the east side of the river Jordan, and directly at the north end of the sea. Bethsaida was five miles west of Capernaum,-four, north-east of Magdala, -12, north of Tiberias,-18, east of Cana, -and 68, east of north of Jerusalem. It lies in Galilee, in the territory of Naphthali, a place remarkable for deer, and very commodious for fishing. It was enlarged and beautified by Philip the Tetrarch, who called it Julia, after its improvement, out of respect to a daughter of the emperor, Augustus Cæsar. It was also the former residence of Philip, An * Gal. vi. 14. † Psal. Ixxii. 17, 18, 19. drew and Peter. |