much of that peace which passeth understanding, and which keeps the heart and mind through Christ Jesus. I am, &c..

LETTER XX.

ON THE GRACIOUS AND CONSOLATORY NATURE OF THE GOSPEL.

The nature of Divine Grace-Mistakes in regard to it-No preparatory work necessary to qualify for it-The Invitations of the Gospel are addressed to all-Remarks on the history of the brazen serpent-Some improper prayers noticed-Remarks on Isaiah lv.-Mistakes in regard to the object of Faith-The means by which Faith is produced-Improper inference drawn from the necessity of it in order to salvation.

IN

MY DEAR FRIEND,

my last letter I called your attention to faith, as the medium through which we are justified in the sight of God; allow me now to direct your thoughts to the gracious and consolatory nature of the Gospel.

The name given to the message of reconciliation is expressive of its joyful import :-it is emphatically termed the Gospel, that is, the Good News. The heaven-taught sinner, when, on looking to his past career, he finds that nothing but matter of anguish and alarm meets him, can find rest in nothing but in the delightful declaration, that there is a propitiation with God, that he may be feared. Psalm cxxx. 3, 4. It gladdens his heart to know that the blessing of forgiveness is the gift of heaven through faith in the atonement. He hears the gracious call of the Redeemer to

come to him, and that call he obeys. At first, indeed, he may have his fears as well as his joys, in consequence of the obscurity of his views, and the feebleness of his faith; but as he advances, his way becomes clearer, and his confidence greater. There is no need for hesitation in coming to Christ at the beginning of our course any more than at the end of it. At no time is there ground for the suspicion expressed in such language as this, "If I perish, I will perish at his feet," as if all the confidence we are warranted to maintain were like that of the lepers at the gate of Samaria, or that of Esther, when, in the face of an interdict, she ventured into the presence of Ahasuerus with supplications for her people. 2 Kings vii. 3-4. Esther iv. 16. It is highly improper to compare the bare probability of escape from famine on the one hand, or from enemies on the other, with the certain security of him who flees to the hope set before him. How derogatory to the character of the God of mercy to compare the trembling expectation founded on the possibility of a fit of capricious kindness seizing an eastern despot, with the peace in which the heart may repose when it rests on the gracious assurances of the Gospel!

You will observe that I have repeatedly used the term warrant, in relation to coming to Christ; and in regard to this I shall now say a few words :-In strict language, a warrant means an authority or right to do a thing, but the Gospel does much more than authorize a sinner to come to the Saviour. It commands, entreats, and beseeches every one who hears it to come to him, and threatens condemnation on every soul that will not come to him "for life." All I mean by the expression is, the reason or ground which a sinner has to expect mercy and eternal life in coming to Him. I have applied it to coming to Christ only, and not to Faith, of which coming to him is strictly

the effect. In regard to Faith I would remark, that the evidence of a reports being true is the only thing that can warrant a man to believe it. The Gospel is true whether we believe it or not; and the evidence of its truth is that which warrants us to believe it, or in other words, it is the ground on which we credit it. I mention these things to you from a conviction that the term warrant is liable to be misapprehended, and that it has often been very improperly employed. Since the knowledge of the Saviour, by whom redemption is obtained, and of the grace by which it is bestowed, can only be had by means of the testimony of God, it is easy to see how the actual enjoyment of salvation comes by faith in that testimony.

I need not say, then, that this method of justification is illustrative of the exceeding riches of the grace of God. Rom. iii. 27. Ephes. ii. 8, 9. Much, however, is often said of this grace, while, in fact, it is viewed rather as a piece of justice than a display of unmerited favour. Numbers speak as if, in case God had not extended mercy to man, we had been hardly dealt with. This is to deny his grace altogether; for if the demands of the law are not equitable, there can be no justice in the sentence of condemnation, and to call relief from such a sentence by the name of grace, were to add insult to injury. Far from this is the character of God. In the plan of mercy through Christ, the richest blessings are bestowed on the guilty and unworthy. To deny the grace of God we must lower the standard of duty, and to derogate from the perfection of that standard is to lessen the necessity, and of course the glory of Divine mercy. Often do men overlook the justice of their condemnation, and forget that God is infinitely wise in all his procedure, and hence speak as if his grace were nearly allied to caprice.

This leads to the abuse of it, and has frequently exposed it to reproach.

Mistaken views of it are at the bottom of the complaints of those who say they are willing to receive salvation from Christ, yea that they are anxious to receive it, and who virtually complain of him as unwilling to bestow it. The fact is, they are not willing to receive it as poor helpless sinners, and as a matter of pure favour. They are averse to the humbling doctrines of the cross, and are wishing for something in or about themselves as a ground of confidence before God. If willing to receive it in His way, there is nothing that can exclude them from it. Jesus came to save sinners, even the chief of sinners. 1 Tim. i. 15. He invites every one to come to him, and promises that whosoever cometh he will in no wise cast out. Matt. xi. 28. John vi. 37. He says, whosoever will, let him come and take of the water of life freely. Rev. xxii. 17. The Gospel feast is prepared, and all are invited, yea even besought to partake of it.

It often happens that when these precious truths are stated, the reply is, "I am waiting for a day of power." Now, though our depravity renders the exertion of Divine power necessary to the renovation of our minds, it is and always was our duty to give the whole heart to God. How foolish, then, is it in any to call a mere form of religion by the name of waiting at the pool for a day of power! Of the whole period of Christ's administration in his exalted state, it may be said that it is the day of his power, as distinguished from the pe riod of his humiliation. In regard to each individual, the day on which he first believed may be called the day on which Divine power renovated his heart: but of the present moment it may be said to every sinner, "Now is the accepted time, and now is the day of salvation." If any one is waiting for some imaginary

time when God will be more willing to justify him through Christ than he is at present, he will find himself greatly mistaken. The reason of his condemnation, if he continue in unbelief, will be, that he would not come to the Saviour for life, but persisted in wishing that God would work in him something in which he might glory as the ground of his acceptance. Since in regard to each individual the day of salvation is limited to his life, every one is called and entreated to come to the Saviour now, in the confidence that in Him God is well pleased, and ready to receive all who come to him.

The Saviour has been lifted up on the cross as the serpent of brass was upon the pole; and as the stung Israelites were called to look to the latter in the confidence of being cured, so the language of Christ is, "Look unto me, and be ye saved, all ye ends of the earth." John iii. 14, 15. Num. xxi. 6-9. Isaiah xlv. 22. Now, what would have been your feelings had you seen the brazen serpent elevated on the pole, had you known its healing virtue in numerous cases, and yet had seen a wretched Israelite, poisoned in his vitals, and mourning in excruciating torture, turning his eyes from the only object that could restore his health, applying to this and the other physician, and using this and the other medicine, in the vain hope of curing his disorder? Would you not have at once pitied his folly, and have felt indignant at his impiety. What better had been his case if he had said that he did not expect a complete cure of his malady by the means he was using, but only wished that he might get it abated, and be brought to a state of convalescence before he could think of looking to the serpent of brass for its total removal? If the disease could thus far be conquered without looking as commanded, why might it not be perfectly removed, and of what use,