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WITHERSPOON'S ESSAY ON JUSTIFI

CATION.

(Continued from p. 632, vol. ix.)

In the fifth place, those who expect justification by the imputed righteousness of Christ, must be induced to obedience, in the strongest manner, by the liberal and ingenuous motive of gratitude and thankfulness to God. That it is the native and genuine expression of gratitude to God, to live a pure and holy life, I suppose will hardly be denied; at least, this the Scriptures represent as pleasing him, serving him, doing his will, honouring him. It is indeed extremely difficult to conceive how God, all-mighty, and all-sufficient, should be at all affected with our conduct, either good or bad; it seems to be improper to say, that he can be pleased or displeased with our actions, or that he hath any interest at stake. Nothing, to be sure, can be more weak and impotent than the injuries offered, or the assaults made upon him, by created beings. As his nature is without variableness or shadow of turning, so his happiness is such as can neither be increased or impaired. And yet, in this way, he himself has taught us to conceive of the matter, that holiness is not only an imitation of his character, but obedience to his will, and its contrary a transgression of his law. These have been

the sentiments of all nations, without exception; and after the utmost efforts we can make to exempt him in our minds from all human passions or affections, of joy, anger, or displeasure, we cannot help considering it still as proper to say, such a course of life is agreeable, and such another is displeasing to God, and will pro

voke his wrath.

Is not gratitude then a principle of action that will be powerful and operative? Mankind in general bear witness to this, as they have agreed in all ages to brand ingra

titude with the blackest mark of infamy, and to reckon it among the most atrocious of crimes. And indeed, we find by experience, that it is comparatively stronger, for the most part, than the opposite motives of force or fear. There is a sort of natural tendency in man to resist violence, and refuse submission to authority, whilst they may be won by favours,

and melted to thankfulness and

gratitude by kindness and love: at least, this may be applied perfectly to the present case, where the bare outward performance, (which may indeed be the effect of fear,) will not be accepted without the inclination of the will. A slavish dread both lessens the degree and debases the nature of that obe

dience we might essay to perform. This is an universal principle; and, in particular, while the law of God stands in its force and rigour as a covenant of works, threatening death without hope of mercy, against every transgression, it begets a despondent sloth, and at best serves only to discover our sin and misery; nay, as the apostle Paul strongly and justly reasons, it renders our corrupt affections more inflamed and violent by restraint;* "Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet," &c.

But let us now complete this argument, by showing that a believer in Christ is under the strongest obligations, from gratitude, to do the will of God. And how many considerations concur in showing this? The unspeakable greatness of the blessings he receives, no less than deliverance from everlasting misery and anguish, and a right to everlasting glory and happiness. The infinite and affecting condescension of the great and glorious Giver, who, in mercy to those who could not profit him at all, but on the contrary, had highly provoked

* Rom. vii. 7.

*

him, laid help for them upon one who is mighty to save. The astonishing means employed in this design, viz. God's "not sparing even his own son, but delivering him up for us all." Well might the apostle John say, "God SO loved the world that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." But, above all, the sense which he himself hath of his misery and wretchedness. Nothing can be more dreadful than the apprehensions which a convinced sinner hath of his own state: what, and how strong, then must his sense of gratitude be, to him who hath given his Son, and to him who has given himself, for the purchase of his pardon? with what earnestness will he seek after, and with what cheerfulness will he embrace every opportunity of testifying his thankfulness? Will not the name of his Redeemer be precious, even "as ointment poured forth?" his laws delightful to him, and his honour dear?

It is proper to observe here, that the single view of the blessings of divine goodness, which must have the strongest influence, in leading us to a grateful resentment of them, is peculiar to such as expect justification through the imputed righteousness of Christ; viz. their being of free, unmerited grace and mercy. For, though there are classes of Christians who pretend to disclaim the belief of any merit in man, it would be no difficult matter to show, that there are none who do not, by their professed principles, or their usual language, suppose it, excepting those described in the beginning of this discourse. And such not only believe his mercy to be unmerited, but that they have justly deserved his wrath and indignation; nay, and that they continually do so, even in their best state; their purest and holiest actions having

• John iii. 16.

such sins attending them, or such a mixture and alloy of unholiness and impurity in them, as, if they were weighed in the exact balance of justice, would be sufficient to procure their total rejection.

And

In how strong a light is this represented by the sacred writers; and how powerful does its operation appear to be upon themselves? They seem penetrated and possest with a sense of the love of Christ, and of God in him, as having sinners for its object. Thus the apostle Paul reasons: "For scarcely for a righteous man will one die, yet, peradventure, for a good man some would even dare to die. But God commendeth his love towards us, in that while we were yet sinners, Christ died for us." again," If when we were enemies, we were reconciled to God by the death of his Son." What a sense of the love of Christ is discovered by the two following passages of the same apostle! "That Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth and length, and depth and height; and to know the love of Christ, which passeth knowledge." The other is, "If any man love not the Lord Jesus Christ let him be anathema Maranatha;" than which nothing could more strongly express his own sense of the obligation. It deserves notice also, that the inspired writers do often represent it as one of the strongest arguments against sin, that it is a reproach and dishonour brought upon our Redeemer and Lord. "For many walk, of whom I have told you often, and now tell you even weeping, that they are enemies of the cross of Christ. Seeing they cru cify to themselves the Son of God afresh, and put him to an open shame."¶

* Rom. v. 7, 8.
↑ Rom. v. 10.
Eph. iii. 17, 18, 19. § 1 Cor. xvi. 22.
|| Phil. iii. 18.
¶ Heb. vi. 6.

I must again here, as on a former branch of the subject, observe that no doubt such arguments as these will have little or no effect upon those who have but an imperfect belief of them, which, it is to be feared, is the case with not a few who go under the name of Christian. But is it not very evident that they must have the strongest imaginable influence, upon all such as are actuated by a lively faith in the doctrine of redemption? They must see themselves indebted to the undeserved mercy and love of God for favours of infinite value, and therefore must certainly endeavour to express their gratitude by an entire consecration of their lives to their benefactor's service.

This leads me to observe in the sixth, and last place, that those who expect justification by the imputed righteousness of Christ, must be possessed of a supreme or superlative love to God, which is not only the source and principle, but the very sum and substance, nay, the perfection of holiness. That those who believe in, and hope to be accepted and finally saved through, the imputed righteousness of Christ, must be possessed of a supreme love to God, appears from what hath been already said upon the subject of gratitude. Love is the most powerful means of begetting love. Thus," says the apostle John, "We have known and believed the love that God hath unto us; God is love." And a little after, "We love him because he first loved us." The infinite and unspeakable mercies which he hath bestowed on us, with all the circumstances attending them, the means and manner of their conveyance, which have been hinted at above, must necessarily excite the most ardent love in return, and every proper expression of it. This is their immediate and natural, nay,

1 John, iv. 16. 1 John, vi. 19. Ch. Adv.-VOL. X.

this is their necessary and unavoidable effect. "For the love of Christ constraineth us, because we thus judge, that if one died for all then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.'

If any shall think proper to assert that favours bestowed are not to be considered as the true and formal causes of love, but the excellence and amiable qualities of the object.-Thus, for example, supposing any person of a charac ter justly hateful in itself, from caprice, self-interest, or any other sinister motive, to bestow many signal favours upon another, the beneficiary might receive and delight in the favours without esteeming, nay, even when he could not esteem the giver. If this is considered as an objection against what I have just now said, and the conclusiveness of the argument to be founded upon it, I offer the two following answers to it. 1st, That in the account given in Scripture of the redemption of the world by the substitution of a Saviour, and the justification of sinners by the imputed righteousness of Christ, there is the brightest display of all the divine perfections. The almighty power, the unsearchable wisdom, the boundless goodness, the inflexible justice, and inviolable truth of God, shine in this great design, with united splendour. Every attribute that can in reason claim our veneration and esteem, as well as our thankfulness and gratitude, is here to be seen. Even the perfections of justice and mercy (which I will not call jarring attributes, as some too harshly do) but which seem to restrain and limit each other in their exercise, are jointly illustrated, and shine more brightly by their union, than they could have done separately; and, at the same time, * 2 Cor. v. 14.

B

the purity and holiness of the divine nature, which is the sum of them all is deeply impressed upon the mind. So that here is every thing that can produce love; worth and excellence to merit it, love and kindness to excite and raise it. From this it evidently appears that he who believes in the imputed righteousness of Christ, must have a superlative love of God.

But 2dly, Lest it should be said, that many have not this view of the doctrine in question, as honourable to God, and representing him in an amiable light, but the contrary; I observe, that there must have been a discovery of the glory of God, as shining in this plan of salvation to all who cordially embrace it. Nothing else could induce them to do so. If its enemies do not see this, and therefore set themselves against it; this confirms the different and honourable sentiments entertained by its friends; so that even supposing (what we will never grant) that this view of the amiableness of the divine nature, as represented in the gospel were not well founded; yet doubtless, it is the view of those "who count all things but loss for the excellency of the knowledge of Christ," and glory in nothing but his cross.

The truth is, notwithstanding any cavilling objections that may be raised against it, many favours received by one to whom they are absolutely necessary, and by whom they are infinitely prized, must naturally and necessarily produce love. This will be reckoned a first principle by every unprejudiced mind; and it is always supposed in the Holy Scriptures, where the saints are represented as under the habitual and powerful impression of love to God, for his love to them manifested in their redemption. Thus says the apostle Paul," For I am persuaded that

* Phil. iii. 8.

neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature, shall be able to separate us from the love of God, which is in Christ Jesus, our Lord."

Now, is there any thing more necessary to show, that those who believe and trust in the imputed righteousness of Christ must be holy in their lives, than their being under the influence of a supreme love to God? Is not this the first and great command of the law, "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind?"* Is not this a never failing source of universal obedience? as they love God, will they not love their brethren also: the very worst of men, because they are the creatures of God? and the righteous more especially, because they are his saints, his chosen ones? Can they love God supremely, and yet voluntarily displease him, breaking his commandments or resisting his designs? We know that love hath a quite different effect, in every other and inferior instance, endearing to us every thing related to the person who possesses our esteem and affection; how, then, can it be supposed so preposterous in this single case, when it is fixed on the greatest and the best of objects?

It is a received maxim that there can be no true love where there is not some likeness and conformity of nature and disposition to the object beloved, and an endeavour after more. And this is a maxim that will in no case hold more infallibly, than in moral subjects. It is impossible that we can love purity, if ourselves are impure; nay, it is impossible that we can understand it. Though an unholy person may have a very penetrating genius and capacity, may think acutely, and perhaps

* Matt. xxii. 37.

reason justly upon many, or most of the natural attributes of God, he can neither perceive nor admire his moral excellence. Instead of perceiving the glory of God as infinitely holy, he hates, and sets himself to oppose this part of his character, or to substitute something quite different in its room.* Or, if we can suppose him able, or from any particular reason inclined to tell the truth, as to what God is, he can never discern or feel his glory or beauty in being such. For why?-he himself is unholy: that is to say, in other words, he supremely loves, and hath his affections habitually fixed upon something that is not God, something that is contrary to God's nature, and a breach of his law.

*This is the true reason why many so warmly oppose God's vindictive justice, and that in the face of many awful examples of it, even in the present partial and imperfect dispensation. That there are many marks of God's displeasure against sin, even in that part of his government which is at present subjected to our view, and also distinct warnings of a stricter reckoning to come, I should think might be, to an impartial person, past all doubt; and yet, this is derided and denied by many merely because they can never think that a perfection in the divine nature, for which they have no love or esteem in their own hearts. All who love God, then, must be like him, and even those who will not be what he really is, are always strongly inclined at least to suppose him what they themselves are.

From the Juvenile Forget Me Not. THE EVENING PRAYER. Alone, alone!-no other face

Wears kindred smile, or kindred line; And yet they say my mother's eyesThey say my father's brow is mine; And either had rejoiced to see

The other's likeness in my face;
But now it is a stranger's eye

That finds some long forgotten trace.
I heard them name my father's death,
His home and tomb alike the wave;
And 1 was early taught to weep
Beside my youthful mother's grave.
I wish I could recall one look-
But only one familiar tone;
If I had aught of memory,

I should not feel so all alone.

My heart is gone beyond the grave,
In search of love I cannot find,
Till I could fancy soothing words
Are whispered by the evening wind.
I gaze upon the watching stars,

So clear, so beautiful above,
Till I could dream they look on me
With something of an answering love.
My mother, does thy gentle eye

Look from those distant stars on me?
Or does the wind at evening bear

A message to thy child from thee?
Dost thou pine for me as I pine
Again a parent's love to share?
I often kneel beside thy grave,
And pray to be a sleeper there.
The vesper bell!-'tis eventide ;

I will not weep, but I will pray-
God of the fatherless, 'tis Thou

Alone can'st be the orphan's stay! Earth's meanest flower, Heaven's mightiest star,

Are equal in their Maker's love;
And I can say Thy will be done,
With eyes that fix their hope above.

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