The doctrine we preached at the commencement of the Revival, and which we urged before and for some time after our separation from the Synod of Kentucky, were not novel, except among the Presbyterians. We labored to convince the unconverted that they were lost sinners, and must be borne again, or never enter into the kingdom of Heaven. We endeavored to point out the means of regeneration, as divinely ordained, and urged the sinner to a speedy compliance. These means we declared to be the Gospel, believed and obeyed by the sinner - that in the use of these means he should be born again, be saved or made alive unto God, by his holy spirit given to him. We continually taught that God was the author of this great change, and confirmed the doctrine by such texts as the following: "For we are his workmanship, created in Christ Jesus unto good works." "Of his own will begat he us." - Eph. II. 10; Jas. I. 18, &c. But we as continually taught that God's revealed plan of effecting this change was by the means of the word or gospel. "Of his own will begat he us with the word of truth." - Jas. I. 18. "In Christ Jesus I have begotten you through the gospel." - I. Corinth. IV. 5, &c. We also every where taught that this gospel had no power, and could produce no good effect on the heart of the unregenerated, "till it was believed by them." The gospel is the power of God unto salvation, to every one that believeth." - Rom. I, 16. "For unto us was the gospel preached as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it." - Heb. IV. 2.
This doctrine preached by us, was considered a novelty and innovation by many of our Presbyterian brethren. For this we incurred their displeasure, and suffered much opposition from them. It is a fact which cannot be denied that the doctrine of Trinity and atonement, which we afterwards received, and for which we have suffered such bitter opposition, were at that time never preached by us; and indeed, the doctrine of atonement was unknown to any of us, till sometime after our separation from Synod; and I believe the common notion of trinity was by all of us believed, except by myself on the point of the pre-existence of the Son of God. The doctrine of satisfaction to law and justice, we preached without having once debated its correctness. [See Apology, p. 68.] The truth of this statement may be doubted at this day by many, who can hardly believe that this doctrine, which we then preached, could have been opposed by Presbyterians. To remove this doubt, I will briefly state the difference between our doctrine and theirs. We both viewed the sinner in a state of death and alienation from God, exposed to eternal damnation: We both agreed that the gospel was the divinely appointed means of salvation, or regeneration: But we contended that this means would never prove effectual salvation or regeneration, till the sinner believed it; and we insisted that he was capable to believe. They contended that the sinner was as unable to believe as to make a world; and therefore if he was saved, God gave him faith, or wrought it in him by some mysterious divine power, a power extraneous from the word. - We taught that the spirit and all the promises of the new covenant were given through faith, or were received by the believer. They taught that the spirit, though a promise of the covenant, and faith, were given to the sinner in unbelief. This difference was viewed by us all as very great. - The one was connected with the whole system of Calvinism; the other with the gospel of God, as we humbly believed.
Justice requires me to state the Presbyterians have become more liberal in their conduct since that boisterous period. To prove this I will state a fact: Soon after our separation two learned and pious presbyterian preachers, Thomas B. Craighead and John Todd, were deposed by the Presbyterians for preaching the same doctrine, that a sinner can and must believe the gospel, and by this means receive the spirit, and be saved. - But some years after, the presbytery restored Mr. Craighead without one acknowledgement of his error, or any change of his sentiments. They also restored Mr. Todd in the same manner, as I have been credibly informed. This proves that the voice of their confession of faith has but little authority, and it is hoped, will shortly be lost in the loud cry of the gospel.
I will now make a few extracts from the Apology by which our views of the gospel at that time shall be clearly exhibited.
The gospel we defined in the language of the Angel, to be "good tidings of great joy, which shall be to all people." Luke ii, 10. An epitome of which is, "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life," John iii, 16. The love of God is the spring, or moving cause of all the benefits of the gospel. His love to the fallen world is absolute, and must be so declared to mankind. To say that God loved us on condition that we should love him, would destroy the very idea of the Gospel. "We love him because he first loved us," 1 John iii, 10. 19. - The whole world of mankind is the object of God's love, and to which he has given his Son without exception. This truth we confirmed by the following arguments.
1. Because Christ is the constituted savior of the world: "We have seen and do testify that the Father sent the Son to be the Saviour of the world," 1 John iv, 14. John iii, 17. xii, 47. vi, 33. 1 Tim. iv, 10. &c.
2. Because all are invited and called to believe and come to him as their Savior, Isai. xlv, 22. Matt. xi, 28. Isai lv, 1. Rev. xxii, 17. &c. How can we account for these invitations, and offers, made to all, if Christ be not given to all? How could we reconcile the conduct of a prince or sovereign, who should propose terms of pardon and peace to his rebellious subjects, when at the same time substantial reasons existed, why he could not accede to his own proposals? If Christ be not given to the whole world, then that part, to whom he is not given, have no right to any thing in him more than the fallen angels, nor can they be invited to receive Christ or his benefits in truth and sincerity. Besides how can their punishment be aggravated for rejecting Christ, when he never was, nor could be sincerely and truly offered to him?
3. Because he died for all, 2 Cor. v.14-15. 1 Tim.ii,6. Heb.ii,9. 2 Pet.ii,1. John i, 29. That Christ died for all we farther argued, because sinners who heard the gospel shall be finally condemned for not believing and obeying it. "He that believeth on him is not condemned. He that believeth not is condemned already; because he hath not believed in the name of the only begotten son of God. John iii, 13.2 Thes.i,7-8. John xii,58. Jas.ii,12. 1 John iii,23. But how can this be required of those for whom Christ did not die? Would not such be required to believe an untruth? And can we think that the judge of all the earth would condemn his creatures for not believing a lie? If Christ died exclusively for a part of the human race, unbelief follows of course. The scheme furnishes no proper foundation for any one to make an application of the promises to himself; and no one, holding this system, can believe till his mind is drawn off from it, and his attention fixed on the promise of a faithful God. We farther taught, that with Christ is freely given all his fulness, or all that is in him; for we have no authority to believe that a partial Christ is offered to any. "He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things." Rom.viii.32. In him is the fulness of grace, life, salvation, pardon, wisdom, righteousness sanctification, redemption, and the spirit without measure. All these he received as gifts for men, even for the rebellious, ps.lxvii,18. Acts ii,39-40,&c.
These are the provisions of the gospel, equal to our most enlarged capacities, boundless as our desires, and infinite as our wants - all treasured in Jesus, and with him given, freely given, and offered to a lost world. They are represented, (Prov.ix,1-5) by a feast, prepared for sinners: Those, invited, had no hand in preparing the provisions - all were ready before the guests were invited - they were only to come and receive what was already prepared for them. - The same truth is taught by our Lord himself by the figure of a supper; the servants sent to invite the guests were authorised to say, "Come, for all things are now ready," Luke xiv, 16-25. - No qualification was required in the guests. - Their believing the report of the servants did not set one dish on the table; nor did their coming give the food its nourishing quality - all things remained the same whether they came and partook or whether they staid away.
The Lord Jesus requires no excellent distinguishing qualifications to bring us within the reach of his Almighty arm. He saves freely and voluntarily. He delights in the work of saving sinners. His very heart breathes forgiveness; and he rejoices over them as a bridegroom rejoiccs over his bride. He wants no reward before the work is done. In this respect every sinner stands upon equal ground; there is no difference between the king and the beggar. He lays down before he takes up, and strows before he gathers. Neither does he require the vigorous help of his helpless creatures; his own arm brings salvation; we are his workmanship. He does no divide the work, nor take a sinner in hand to finish what he had begun. He calls all the ends of the earth to look unto him, and be saved:saved, not in part, but in whole, from beginning to end.
The Gospel contains facts in themsleves, which require nothing from us to make them true. It is a fact, that the great supper was prepared, whether those invited believed it or not; or whether they came, and partook if it or not. Their believing the fact could not make it more true. So it is a fact, that God has absolutely given to the world his son, with all his fulness; whether we believe, or disbelieve; whether we receive, or reject the gift. To insert any condition in the Gospel, on which its truth should depend, would be to destroy its very nature; or to cover it with such a mist of darkness, that no one could see its reality. Thus to say that Christ died for us, on condition we should believe on him, is to cast a veil over the truth: for we should then have no certain end of his death, and therefore no foundation for our faith.
The absolute freeness of the provisions in Christ is represented by the manna provided for the Israelites in the wilderness, John vi,32. The manna was given to all without exception, to those who loathed it, as well as to those who loved it. "Ho! every one that thirsteth, come ye to the waters, and he that hath no money; come ye buy and eat; yea come, buy wine and milk without money and without price. The spirit and the bride say, come; and let him that heareth say, come; and whosoever will, let him take the water of life freely." Rev.xxii,17. Water is free to all, and no money, or price is required to purchase it. So are the provisions of the gospel. No good works, no qualifications are previously required; no time is allowed to obtain them. But all are exhorted now, immediately to come. For behold, now is the accepted time, behold now is the day of salvation. And, To day, if ye will hear his voice, harden not your hearts. Whatever the situation of the sinner may be - though his sins be like crimson, and for multitude as the sand on the sea shore; yet has he a sufficient warrant now to believe the gospel, and receive its provision. For if the gospel does not authorise him now to receive its provision, it does not suit him now, and while he goes to seek for qualifications, death may put a final period both to the means, and the end. Besides, if the gospel require previous qualifications; while the sinner is seeking them, he is obeying it; and should death, in the mean time, carry him off, he could not be condemned on the principles of the gospel. But neither could he be saved: for, by the supposition, he is yet without the provisions of life. These qualifications, by whatever name they may be called, are legal; and instead of preparing the soul to receive the gospel, they are turning it away from Jesus Christ.
The gospel, then, invites all to come now, and at no other time. Therefore it bids all welcome just as they are. But lest any should after all be discouraged, God proclaims his disposition to sinners in such a manner, as to remove every doubt and fear. "As I live, with the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way, and live: turn ye, turn ye, for why will you die?" Ezek. xxxiii, 11. The Lord, is long suffering to us ward, not willing that any should perish, but that all should come to repentence." 2 Peter iii, 9. "Who will have all men to be saved, and come to the knowledge of the truth." 1 Tim. ii,3. "He waits to be gracious." Isa.xxx,18. "He is in Christ reconciling the world to himself, not imputing their tresspasses unto them." Cor. v,17. 1 John iv,6.
God sits upon the mercy-seat to dispense grace and mercy to the lost race. None but sinners need mercy; therefore none but sinners have any business at the mercy-seat; and no other character does God receive there. The rich he sends empty away. Christ came not to call the righteous, but sinners to repentance. The whole need not a physician, but they that are sick. This man (Christ Jesus) receiveth sinners, the poor, the maimed, the halt, the blind, the chief of sinners. If Christ receiveth sinners only, then every attempt of the sinner to make his condition better, before his coming to Christ, is an attempt to throw himself out of the reach of Christ and of mercy. As long as he remains out of Christ he remains out of the way, the truth, and the life.
This we conceive to be that gospel, which Christ commissioned his apostles "to preach to every creature in all the world." Mark xvi,15. "To as many as they should find." Matth. xxii,9.
From: THE CHRISTIAN MESSENGER, 1(25 July 1827), 193-8
