you in his sight? None! "It is God that jus"tifieth" and he justifieth the ungodly having "set forth (his own Son) to be a propitiation 66 through faith in his blood, to declare his righ"teousness for the remission of sins." "Therefore "it is of faith, that it might be of grace." Believers, is it your sanctification? Surely not. That "love of Christ (which now) constraineth '(you) to live not unto (yourselves) but unto him "that died for (you)," was kindled in was kindled in your hearts. by his Spirit, whom he "rose again to give unto you. Your crucifixion to the world,'-your mortification of the " deeds of the body,—your walking with God,'-your following Christ's steps,-are all wrought in you by "that one and the selfsame Spirit," who dwelleth in you,3 and leads you by his persuasive influence. Your growth in grace, and that continual thirsting after God,* — that pressing "toward the mark for the prize of (your) 66 4 5 high calling," are the effects of his operation. Your goodness and righteousness and truth," are entirely "the fruit of the Spirit:" for, as St. Peter says, "ye are elect through sanctification of "the Spirit unto obedience." If, then, neither your conversion, nor your repentance, nor your faith, nor your justification, nor your holiness of heart and life, proceed from yourselves, but are the fruit of God's free grace, then your final salvation must be also freely given: not as the reward of your obedience, but as the inheritance which was foreordained for you,'-as a "purchased possession," purchased by the obedience and sufferings of God's own Son, for "them that "are sanctified;" for he is become "the author "of eternal salvation to all them that obey him." Wherefore, believers, you, and as many as shall be saved, look for "eternal life (as) the gift of "God through Jesus Christ our Lord."** 1 Matt. xx. 23. Eph. i. 11. 3 Acts xx. 32. 4 Heb. v. 9. 2 Eph. i. 14. It may be necessary here to answer several objections that may be raised against this doctrine of free grace. And in doing so, I shall have recourse to the arguments made use of by other authors, as furnishing additional weight to the statements that have been advanced. The first objection, then, raised to this operation of divine grace is, that it is inconsistent with a man's rational choice, and that it is impossible the will should retain its liberty, when it is thus compelled; for the objectors imagine, that there is an accompanying force with this grace, which wholly destroys the free consent of the will. Now, in answer to this objection, Dr. John Edwards observes, that "the way of God's dealing with men, is agreeable to their rational nature; and, accordingly, the work of grace, and the operation of the Holy Ghost on the will, are not in a physical way, but such as is adapted to the rational powers of mankind. The mind is enlightened, the affections are excited, and the will is determined by proper motives; and so a man is wrought upon in a way that is agreeable to his nature. Thus God's powerful concurrence is not inconsistent with the liberty of man's will; because his will is inclined and determined in that manner which is agreeable to it, and suits with the faculties of his soul. This may be further explained and proved thus :God infuses such grace into the will, as changes it; and thereby it is If then, my Brethren, such be the will and the promise of God, to accomplish these things for his easily determined to do what is good. The former corrupt inclination and propensity of the will are taken away, and this faculty is held and renewed, and so becomes the principle of good and holy actions. If the nature of it were not changed, then indeed there would be a force exercised on the will (that is, such a force as would destroy the freedom of it) in conversion, and in all other works of grace on the soul; but God, by changing it, makes it freely comply with his grace. There is no violence offered to the will; and indeed, properly speaking, cannot; for a forced will is no will. Therefore we must not suppose that God, in conversion, forces the will; none receive God's grace wholly against their wills; — they do not repent and believe, whether they will or not. But the true account of the matter is this, that God makes the will, which was unwilling, to be willing: so he overthrows not the nature of our wills, but lets them act freely. There are exceptions, doubtless, as in the case of St. Paul, and others. But the usual method is to begin with the intellectual faculty, fairly to propound things to men's reasons and understandings, and so to come at the other powers of their souls. God is represented as "standing at the door and tr knocking; and if any man hears his voice, and opens the door, he comes "in to him." Rev. iii. 20. But sometimes he breaks open the door, and enters with violence. He comes into some men's hearts as he did into the house where his disciples were—the doors being shut; but his usual course is to unlock the doors of men's hearts, by making them a willing people. Psl. cx. 3. He opens their hearts by enlightening and persuading them; by causing them to submit, freely and voluntarily, to the motions of the Holy Spirit. Thus far we may understand; but respecting the exact manner of God's influencing men's wills, we must remain, at present, ignorant. We cannot have an adequate conception of the nature of the effectual grace of God working on man in conversion, since the Scriptures have not revealed it to us; wherefore it is useless to endeavour to solve this mystery. It may be truly said, that it is easier to be saved, than to know fully the particular manner and method of our own individual salvation. For though we have a general account of it, yet we may gather, from the variety of God's dispensations with men, that there are particular exceptions. The way of conversion is not one and the same in all persons, but very much differs. But the incomprehensibleness of the manner of it, ought not to hinder our firm belief in the reality of it, because the Bible has given us a general notice of, and insight into, the nature of rege people, what remains for us but to use diligently and without ceasing,' "6 all the means appointed neration and conversion, though it is silent as to the particular mode and circumstances of God's working these things in us."— Edwards' Veritas Redux. p. 360–365. Another objection to the doctrine of God's free grace in man's conversion, is its inconsistency with the invitations and commands, so universally made in Scripture, to believe, repent, and be converted, &c.--In answer to this objection, it may be at once affirmed, there is no inconsistency involved in the union of God's free grace with his exhortations to repentance, to faith, and holiness. For, as Mr. M'Lean observes, "the word of God calls upon unbelievers to repent, believe, and be converted; but it never once supposes, that any will comply, or seek to comply with these calls, while they abide in absolute ignorance, unbelief, aversion, and impenitence. God does not call any to believe, without declaring what they are to believe, and exhibiting the evidence for it; nor does he command any to repent, without setting before them their guilt and danger. This being done, it is supposed in the Scriptures, and surely most reasonably, that men are not now precisely in that very state in which they were before they heard, or knew any thing about the testimony of God, or their own perishing condition. It is supposed that such men have now received some information which they had not before, both with respect to their danger, and the remedy for it; and that they are hereby rendered quite inexcusable, if they should neglect so great salvation; which neglect must now be the effect of perverseness and aversion, and not of simple ignorance. John iii. 19. xv. 22-25. To awaken, therefore, their attention to the evidence and important nature of its testimony, to remove their prejudices, and gain upon their hearts, its doctrines are accompanied with calls, commands, expostulations, and entreaties to believe and repent, which are urged by the most alluring and alarming motives that can possibly be proposed to the human mind. All, therefore, who have heard the Gospel, and have it in their hands, though they do not yet believe to the saving of their souls, are nevertheless furnished with the means of knowledge, faith, and repentance; and they are entirely without excuse, if they do not make a proper use of them. Such are called to hearken and to pay attention to the word of God; Isa. lv. 3. Acts ii. 14. vii. 2. xiii. 10. "for faith cometh by hearing, and 6 1 Thess. v. 17 for the communication of the blessings, which are thus freely given; and to "come to the waters," "hearing by the word of God." Rom. x. 17. They are called to search the Scriptures with respect to the evidence of the Gospel testimony concerning Christ, John v. 39. Who, then, will deny that God may in this way bring him to the faith, as he did those at Berea? Acts xvii. 11, 12, His mind, indeed, is naturally blind, and averse to divine things; but the gospel-doctrine is mighty through God to remove ignorance; its evidence his unbelief; and its motives his aversion. The word of God also furnishes men with the means and motives to repentance. It not only gives the clearest discoveries of the evil nature of sin and its dreadful consequences, but also of the mercy and grace of God through the atonement, to the most guilty. When, therefore, it calls upon all men everywhere to repent, it is surely meant that they should consider their ways, and seriously reflect upon their certain and awful consequences; that because of these things the wrath of God cometh upon the children of disobedience; and that except they repent they shall all likewise perish: but that on the other hand they should beware of giving themselves up to despair, seeing there is forgiveness with God that he may be feared, and plenteous redemption through the atonement; that therefore they should forsake their evil ways and thoughts, and turn to the Lord, and pray God that their sins may be forgiven them, through the propitiation, for "whosoever shall call upon the name of the Lord shall be saved," The last objection that I shall bring forward for the purpose of refutation, is with regard to the inefficacy of the prayers of unbelieving and uncon verted sinners. It is declared that the sacrifice and prayers of the wicked are an abomination unto the Lord; (Prov. xv. 8. xxiii. 9.) and yet the wicked are called and commanded to pray and call upon God. Of what use, then, it may be asked, is prayer, to an unconverted sinner; since it not only cannot procure grace for him, but is positively a sin? In answer to this objection, the same author just quoted, observes, "that though the wicked are commanded to pray to, and call upon the Lord, yet they are not commanded to do so, while continuing or persisting in their wickedness and unbelief, but only in the way of repentance and turning to the Lord. Thus the exhortation to the wicked to seek the Lord and call upon him,' is connected with and involved in the call to forsake his way and unrighteous thoughts, and turn unto the Lord. Isa. lv. 7. Thus also 7 Isa, Iv. 1, |