The Gospel saves some and hardens others

"I shall end this postscript with observing, that when the popular preachers can find no other way of showing their contempt of the simple belief of the truth, as the sole requisite to justification, they call it the faith of devils. Yet, however keen the intended reproach be, it can have weight with none but those who are swayed by sound instead of sense. For, according to the Scripture, the same truth which saves Christ's people, torments the devils. So we find them saying, 'what have we to do with thee, Jesus, thou Son of God? Art thou come hither to torment us before the time?' They believe, they hate, and yet they tremble at that truth which Christ's people believe, love, and find salvation in." - Robert Sandeman, Theron And Aspasio, Pg. 346

The Same Truth That Saves Also Hardens

"I shall end this postscript with observing, that when the popular preachers can find no other way of showing their contempt of the simple belief of the truth, as the sole requisite to justification, they call it the faith of devils. Yet, however keen the intended reproach be, it can have weight with none but those who are swayed by sound instead of sense. For, according to the Scripture, the same truth which saves Christ's people, torments the devils. So we find them saying, 'what have we to do with thee, Jesus, thou Son of God? Art thou come hither to torment us before the time?' They believe, they hate, and yet they tremble at that truth which Christ's people believe, love, and find salvation in." - Robert Sandeman, Theron And Aspasio, Pg. 346

To Have the Spirit Is to Believe the Gospel

"The Holy Spirit is called the Spirit of truth, as also the Spirit of grace. He speaks and breathes only the grace and truth that came by Jesus Christ. When a man, then, comes to know the gospel, or to receive this Spirit, he thinks of no other grace but what appeared in Christ's tasting death for men; no other truth, but what was manifest in Christ, the end of the law for righteousness. This differs not a little from what the popular doctrine leads us to think of; namely, the truth of grace in the heart. When our systems describe faith to us, as a saving grace bestowed on us, by which we make use of Christ for salvation, are we not led to think of some grace necessary to our salvation, beside what appeared when Christ, by the grace of God, tasted death for the sins of men?" - Robert Sandeman, Letters on Theron and Aspasio, pg. 308-309

What God purposes to do that is what He does

"Wherever God purposes to save men of any nation, thither he sends his gospel in his proper time. Paul and Silas essayed to go into Bithynia, but the Spirit suffered them not. And they were directed by a heavenly vision to go into Macedonia, where the word of the Lord had free course and was glorified. Paul met with great opposition when he came to Corinth, but the Lord encouraged him to continue there: For (said he) I have much people in this city." - Robert Sandeman, Letters on Theron and Aspasio, pg. 335

Either Christ saves or we save ourselves

"Every doctrine, then, which teaches us to do or endeavour any thing toward our acceptance with God, stands opposed to the doctrine of the Apostles; which, instead of directing us what to do, sets before us all that the most disquieted conscience can require, in order to acceptance with God, as already done and finished by Jesus Christ." - Robert Sandeman


"To illustrate this matter, let it be remembered that the saving truth which the apostles believed was, That Jesus is the Christ. The apostles had one uniform fixed sense to these words, and the whole New Testament is writ to ascertain to us in what sense they understood them. Every one who believes that Jesus is the Christ in a different sense from the apostles, or who maintains anything in connection with these words subversive of their real meaning, believes a falsehood; so his faith cannot save him. In the days of the apostles many affirmed along with them, that Jesus is the Christ, who yet meant very differently from them. The far greater part of Christendom will affirm in like manner; yet we shall not easily find many who, when they come to explain themselves, have the same meaning with the Apostles. Let us, then, lay aside all questions about faith, or how a man believes; and let the only question be, What does he believe? what sense does he put on the apostolic doctrine about the way of salvation?" - Robert Sandeman, Theron and Aspasio, Pg. 258 - 259


Joseph Hussey would concur with Sandeman. He says, "If there were such kinds of hearers now in our assemblies, yet there would be none amongst any of us who have received the common doctrine of the Gospel to deny, that the said doctrine of Grace was to be preached unto them, according to the precedent in which the apostles did it. Here then we all agree without dispute, in one and the same affirmative." - Joseph Hussey, God's Operations of Grace, Pg. 26

The belief of the Truth alone is the cause of all true holiness; while our good works simply help our neighbor

"The simple belief of the truth, is the only spring of all true holiness, of all love and obedience to God. He who, perceiving the Divine love to sinners of all sorts, without distinction, manifested in the atonement, is thereby led to love the atonement, and the Divine character appearing there, and so to enjoy the promised comfort resulting thence to the obedient, comes at the same time to know his particular interest in the atonement. And thus by happily experiencing the truth of the gospel, he is greatly encouraged to go forward in that course into which he was at first introduced by the evidence of truth appearing to him in the report of the gospel. So he labours neither first nor last to acquire any requisite to justification; but all his labour proceeds on the persuasion, that the atonement itself is the sole and all-sufficient requisite to justification. He is likewise sensible, that the atonement is the sole spring of all his self-denied love, and of all the present comfort, as well as future reward connected with it; so he knows that all his holiness, as well as all his happiness, comes entirely of that grace which provided the atonement, and thus he understands how grace reigns through righteousness unto eternal life." - Robert Sandeman, Letters on Theron and Aspasio

"In the sight of God it is really faith that makes a person holy; faith alone serves him, while our works serve the people." - Martin Luther, The Large Catechism, in The Book of Concords, pg. 385

"Some then may object, if it be so, we ought to refrain from doing righteousness, as from dung.
I answer, It follows not; but that we must refrain from glorying in, or stroaking ourselves for our righteous doings, and rather take shame to ourselves when we have done, and so glory only in the Lord. Though good works done by us are but dung in themselves, and in God's eye; yet must we be careful to maintain them, since they are profitable to men, Tit. iii. 8. David (Psal. xvi. 2, 3,) confesseth, that his goodness extendeth not to God; yet for all this he refrains not, because it could extend to the Saints upon earth, and to the excellent in whom was his delight; it is no good plea, that because a man cannot be wholly clean, therefore, he will be more filthy than needs. . . ." - Tobias Crisp, Christ Alone Exalted, Second Volume, Pg. 42

Faith produces works not the other way around

"If the Scripture point forth the freedom of Divine grace, to the setting aside of all human distinctions, in such language as this, If any man will come after me; - If any man will be my disciple; - Let him that heareth say, Come; - And let him that is athirst come; and whosoever will, let him take of the water of life freely; our preachers immediately put an emphasis of their own, a very impertinent one too, on the expression will,* and, accordingly, go about to limit the Divine grace to the better disposed part of mankind. But it would be endless to trace them in all their glosses on the sacred Scripture. In a word, when they read the various effects of faith recorded in Scripture, they persuade their hearers to labour to attain some shadow of these in their hearts, and then to work out faith as a prop to them all. - building downward to the foundation. And, indeed, the more seriously we consider the popular doctrine, we shall find the more reason to conclude it to be a castle in the air." - Robert Sandeman, Letters on Theron and Aspasio




In the footnote: * The deceit and falsehood of all such glosses on the Scripture will readily appear to us, if we can only attend to the meaning of one plain passage, wherein Jesus addresses the woman of Samaria thus: If thou knewest the gift of God, and who it is that saith to thee, give me to drink; thou wouldst have asked of him, and he would have given thee living water. The knowledge here spoken of is saving faith. And this knowledge, which was never yet acquired by human endeavours, never yet sought, or in the remotest manner wished for by any unbeliever, is the only spring of all willing, wishing, desiring, asking, of every motion of the heart that is agreeable to God, and attended with a sense of his favour. This knowledge influencing the mind, is, in Scripture, called the new heart, the right spirit, new man, &c.


Also read Archibald Alexander:


"Much has been written about the various acts of faith; some making a greater and some a less number of essential acts; but although what they ascribe to faith belongs to its various actings, yet if we examine the matter more accurately, we shall find that faith is one simple exercise of the mind, including, however, both the understanding and will; and that all its various acts arise from the various truths brought into view. A full persuasion of the truth revealed, is faith, in every case; but when the truth believed is a divine promise, this persuasion is of the nature of trust or confidence. Most of the phrases which speak of faith are figurative, and express the common actings of Faith in allusion to some analogous thing. Thus receiving, flying for refuge, looking, coming, hungering, and thirsting, &c. are used to convey to our minds in an intelligible and striking manner, the exercises of a soul when it believes in Christ, but cannot be considered so many distinct acts. Of these figurative expression, no one is more frequently used, or better suited to express the whole of a genuine faith, than that of 'receiving' Christ. - Archibald Alexander, A treatise on Justification by Faith, pg. 43-44

Cannot believe the Gospel without believing that God is sovereign over all things

Grace in its whole progress must appear divine or sovereign; for when we lose sight of Sovereignty, we lose sight of Deity. It is of God that one man comes to the light, while another remains in darkness. It is of God that the love of one professor warms upon the trial and is accordingly crowned with consolation, while that of another waxes cold. - Robert Sandeman, An Epistolary Correspondence, pg. 89-90

Christ death was only for the elect alone

For the original grace that gave Christ to die for the elect, will as certainly have its full effect in bringing the whole redeemed Church to perfect holiness and happiness at last, as the word addressed to the first man and woman, which set in motion the course of nature (be fruitful and multiply) has been effectual to produce all the generations of men that have since inhabited the earth - If we enquire at the most highly favoured and best experienced Disciples, we shall find that their sense of things corresponds with this. - Robert Sandeman, An Epistolary Correspondence, pg. 90

The Spirit uses the word of God alone to speak to his people.

"How diabolical, then, is that madness which pretends that the use of the Scripture is only transient and temporary, which guides the sons of God to the highest point of perfection! I would also ask them another question - whether they have imbibed a different spirit from that which the Lord promised to his disciples? Great as their infatuation is, I do not think them fanatical enough to hazard such an avowal. But what kind of Spirit did he promise? One, truly, who should 'not speak of himself,' but suggest and instil into their minds those things which he had orally delivered. The office of the Spirit, then, which is promised to us, is not to feign new and unheard of revelations, or to coin a new system of doctrine, which would seduce us from the received doctrine of the Gospel, but to seal to our minds the same doctrine which the Gospel delivers." - John Calvin, The Institutes, I. IX. I.

"But in the same place the Apostle also calls his preaching 'the ministration of the Spirit;' doubtless intending, that the Holy Spirit so adheres to his own truth, which he hath expressed in the Scriptures, that he only displaces and exerts his power where the word is received with due reverence and honour. Nor is this repugnant to what I before asserted, that the word itself has not much certainty with us, unless when confirmed by the testimony of the Spirit. For the Lord hath established a kind of mutual connection between the certainty of his word and of his Spirit; so that our minds are filled with a solid reverence for the word, when by the light of the Spirit we are enabled therein to behold the Divine countenance; and on the other hand, without the least fear of mistake, we gladly receive the Spirit, when we recognize him in his image, that is, in the word. This is the true state of the case." - Ibid. I. IX. III.

There is no separating the agency of the Holy Spirit from the knowledge of the truth. To know the truth is life eternal; and this life is begun and supported by the Spirit of Christ. On the other hand, all who resist the truth, and do not admit its evidence, are expressly said to resist the Holy Ghost. We ought not, then, to imagine, with the popular preachers that the gospel can in any respect be considered as a dead letter, or destitute of Divine power. For being the voice of God, it is unchangeably powerful to save all who believe it, and to destroy all who oppose it. Believers are said to grieve the Holy Spirit, when they neglect to hearken to the words of the gospel, and their consciences are answerably grieved, when they are brought to repentance. - Robert Sandeman, Letters on Theron and Aspasio

Nothing in my hands I bring

"Perhaps it will be thought needful, that I should define, with greater precision than I have hitherto done, what I mean by the popular doctrine; especially as I have considered many as preachers thereof who differ remarkably from each other; and particularly as I have ranked amongst them Mr. Wesley, who may justly be reckoned one of the most virulent reproachers of that God, whose character is drawn by the apostles, that this island has produced. To remove all doubt concerning my meaning, I shall thus explain myself.
Throughout these letters, I consider all those as teachers of the popular doctrine, who seek to have credit and influence among the people, by resting our acceptance with God, not simply on what Christ hath done, but more or less on the use we make him, the advance we make toward him, or some secret desire, wish, or sigh to do so; or on something we feel or do concerning him, by the assistance of some kind of grace or spirit; or, lastly, on something we employ him to do, and suppose he is yet to do for us. In sum, all who would have us to be conscious of something else than the bare truth of the gospel; all who would have us to be conscious of some beginning of a change to the better, or some desire, however faint, toward such change, in order to our acceptance with God; these I call the popular preachers, however much they may differ from each other about faith, and grace, special or common, or about anything else. For I am disposed rather to reconcile than widen the various difference among them.
But my resentment is all along chiefly pointed against the capital branch of the popular doctrine, which, while it asserts almost all the articles belonging to the sacred truth, at the same time deceitfully clogs them with the opposite falsehoods. This I would compare to a chain having one link of gold and another of brass alternately: or, I would call it a two-fold cord, wherein one thread of truth and another of falsehood are all along entwisted together. If we think of its practical address to, and influence on the minds of the people, as contrasted with its formally avowed tenets, it resembles a whited sepulcher, inwardly full of rottenness." - Robert Sandeman, Letters on Theron and Aspasio

Only in and by Christ alone

"Here the gospel differs from all the devices of human wisdom. It shows us the living and true God coming down the whole of the infinite distance himself, not to meet returning man, but to overtake and prevent him, when hastening to utter ruin; to seek and to save them that were lost. It shows us God come down to men, Immanuel, God with us. The great truth for which we are indebted to the gospel is, that God was made manifest in the flesh. In the person of Jesus Christ, the distance betwixt God and man is entirely removed. There appeared man in his lowest misery that he can either feel or fear. There appeared the just god in his highest majesty of character: The fullness of the Divine good pleasure rests on him, who became exceeding sorrowful even unto death. There we see Divine vengeance executed against sin to the utmost, yet the eternal God became the refuge of the guilty. There God appears, not working deliverance by halves, not co-operating with sinful man, not restoring his depraved, faculties, and assisting him less or more to deliver himself; but working complete deliverance for man without his concurrence in the least." - Robert Sandeman, Letters on Theron and Aspasio

Not due to being murderers, or adulterers but where do we pride ourselves?

When we hear Jesus saying, 'The world hateth me, because I testify of it, that the works thereof are evil; shall we say, that he was sent from heaven to tell the world, that murder, adultery, theft, &c., were evil actions? or rather, would not any man speaking publicly in its favour, run the risk of being stoned or torn to pieces even by the most vicious of the mob? The truth is, Jesus witnessed against the world as evil, in that respect wherein they approved and valued themselves most: and accordingly the zealous Jews understood him. Would they not judge, then, thst they had good ground to count him an enemy to all that they called virtuous or pious? - Robert Sandeman, Letters on Theron and Aspasio

This is an issue that the Neo-Orthodox leaders have

"We may now proceed to take notice of the capital absurdity of the popular doctrine. It leads us to read the New Testament backwards. It sets before us the several effects or fruits of faith, or rather certain operations of its own, under the sacred names of these effects; and then prompts us to work our way to faith, by first attaining or feeling these effects. Hence it is, that we have so many treatises describing to us the previous steps necessary to be taken in order to conversion. Long and dreary indeed is the path which they prescribe to us. So that, while men continue obsequious hearers of this doctrine, they may indeed be ever learning, but they shall never be able to come to the knowledge of the truth. - The writers of these treatises do, in one respect, often resemble the writers of romances. The latter, when, after various difficulties, they have at length got the hero and his damsel married; have generally little more entertainment to give us. The former exhaust their genius in leading the serious soul to the wished for period of what they call conversion, and after that they give us little more than insipid repetition.
The matter stood quite otherwise with the apostles and their converts. The apostles, in their first addresses to men, declared the saving truth. Some believed, others contradicted and blasphemed." - Robert Sandeman, Letters on Theron and Aspasio

What Christ accomplished on the Cross was for the Elect alone

In speaking of the redemption that is in Jesus Christ, we had need to keep clear of all human systems, and hold close by the Scriptures. Jesus Christ, by the price of redemption, which he paid, delivers his people from the wrath to come, and he entitles them to an inheritance incorruptible, undefiled, and which fadeth not away: all the pains from which he delivers are eternal, and so are all the blessings he procures; every thing which takes place, by virtue of his redemption, is eternal; as he redeems not by corruptible things, when he redeems by laying down his own precious life, so nothing restored by his redemption can ever be subject to corruption. - Robert Sandeman, Letters on Theron and Aspasio

Is your gospel conditioned upon something in man?

"I was, then, and still am, very loath to charge Aspasio with maintaining, that Christ died for any but those who shall be eternally saved by him: for if he died for them who perish, then the happiness of them who are saved, must be owing to something else besides his death." - Robert Sandeman, Letters on Theron and Aspasio

Either you believe the truth or you do not

"Many popular preachers have considered themselves as a kind of factors, or rather ambassadors for God, commissioned and empowered by him to make offers of Christ and all his benefits unto men, upon certain terms, and to assure them of the benefits on their complying with the terms. Accordingly, they have not been negligent in setting forth the dignity of their character in this view, and they have plumed themselves not a little upon the offer they had to make, making frequent repetition of this their offer with great parade. But any one who reads the New Testament with tolerable attention, may see that there is as little foundation for any such offer, as there is for bestowing the title of God's ambassador on any man since the days of the apostles. The apostles were witnesses for God concerning Jesus of Nazareth; they land before men the infallible proofs, arising from their own knowledge, and from the prophecies of the Old Testament, showing that Jesus is the Christ. The effect of this was, that some believed and comforted with the apostles; and some disbelieved, and opposed them. The apostles then proclaimed a truth openly in the hearing of all men. And if it be still pled that they made offers we shall very willingly say, that they offered evidence for all that they testified; yea, that they not only offered, but freely produced it, let men make what use of it they would. They were witnesses for God to men, but they never bargained for God with men, however much some scriptural metaphors have been strained to that purpose. They never taught men to put forth any act, or to make one step of advance towards God, on the prospect that God would condescend and come down the rest of the infinite distance to meet them. This was neither suitable to their office, nor to the honour of that God whose character they drew. As to ordinary teachers, or ministers of the gospel, it is well if they be able to declare the simple truth, as contained in the writings of the apostles, and maintain it in opposition to every lie that men would endeavor to mix with it, in order to undermine it. This will procure honour enough to them in the minds of those who love that truth; and such teachers will be far from assuming an air of importance over others, as if they had anything to offer to them more than the meanest lover of the truth has, who will be ready, as occasion requires, to offer any man an account of the evidence by which he himself is convinced of the truth." - Robert Sandeman, Letters on Theron and Aspasio

Popular Preachers itch the ears of those who do not love the truth

"If I should say, that our modern demagogues have done more hurt to the souls of men, than all those stigmatized with the name of infidel writers have done together, the reflection would be thought odious. I would be referred to many passages in their treatises, asserting almost every branch of the Christian doctrine, in words not easily to be contradicted; and though I might fairly show a complete system of self-dependence to be contained in these same treatises, yea, to be the leading scope and design of them, yet it is easy to see that such a discovery, or any attempt toward it, behooved to meet with the greatest opposition from all who feed on this compound doctrine, especially from those have the largest share of religious pride. For men do not choose to be scared away by arguments from the food which they love best.
If you should throw some handfuls of barley among ever so great a quantity of pearls, the poultry will indeed resort to the pearls; but it is their natural food that draws them: they sometimes do gravel, for the better digestion of their food; for it is the barley that fattens them. And well do the pastors, I speak of, know how to season and mix up the Christian truth with proper ingredients to suit the taste of the people, or, to express myself in more obsolete style, 'They are of the world, therefore speak they of the world, and the world heareth them.' That I may not seem to have disjointed this ancient saying from its context, I would have it noticed, that the chief thing aimed at there is, to make us cautious of hearkening to every spirit or doctrine, by which men pretend to assure themselves of the favour of God, or that Christ abideth in them. The sacred writer, after showing us by what spirit he and his fellows were assured of this, adds, 'Beloved, believe not every spirit, but try the spirits, whether they are of God.' Then giving us several rules to judge by, he sums them up in these words,'We (the apostles) are of God: he that knoweth God, heareth us: he that is not of God, heareth not us. Hereby know we the spirit of truth, and the spirit of error.' Keeping then this rule in our view, let us return to the examining of Aspasio." - Robert Sandeman, Letters on Theron and Aspasio

The Lordshiper's assurance is in his works not in Christ alone

"Perhaps it will be thought needful, that I should define, with greater precision than I have hitherto done, what I mean by the popular doctrine; especially as I have considered many as preachers thereof who differ remarkably from each other; and particularly as I have ranked amongst them Mr. Wesley, who may justly be reckoned one of the most virulent reproachers of that God, whose character is drawn by the apostles, that this island has produced. To remove all doubt concerning my meaning, I shall thus explain myself.
Throughout these letters, I consider all those as teachers of the popular doctrine, who seek to have credit and influence among the people, by resting our acceptance with God, not simply on what Christ hath done, but more or less on the use we make him, the advance we make toward him, or some secret desire, wish, or sigh to do so; or on something we feel or do concerning him, by the assistance of some kind of grace or spirit; or, lastly, on something we employ him to do, and suppose he is yet to do for us. In sum, all who would have us to be conscious of something else than the bare truth of the gospel; all who would have us to be conscious of some beginning of a change to the better, or some desire, however faint, toward such change, in order to our acceptance with God; these I call the popular preachers, however much they may differ from each other about faith, and grace, special or common, or about anything else. For I am disposed rather to reconcile than widen the various difference among them.
But my resentment is all along chiefly pointed against the capital branch of the popular doctrine, which, while it asserts almost all the articles belonging to the sacred truth, at the same time deceitfully clogs them with the opposite falsehoods. This I would compare to a chain having one link of gold and another of brass alternately: or, I would call it a two-fold cord, wherein one thread of truth and another of falsehood are all along entwisted together. If we think of its practical address to, and influence on the minds of the people, as contrasted with its formally avowed tenets, it resembles a whited sepulcher, inwardly full of rottenness." - Robert Sandeman, Letters on Theron and Aspasio

The Difference between the Apostle's Gospel and the Popular Religion

"'Tis agreed, by the great majority in all Christian countries, that there is no salvation but by Jesus Christ. Thus far general consent agrees with the apostolic doctrine. But, then, a capital difference between these two arises in the following manner.
The apostles maintained, that Christ did enough to save sinners in his own person, without their concurrence, and that all who were so persuaded, accordingly found salvation in him. As the natural counterpart of this, they at the same time maintained, that if any man went about to deny or undermine the all-sufficiency of Christ's work to save, by insisting on the necessity of any other concurring requisite whatever, Christ should profit him nothing.
On the other hand, since Christianity began to flourish and prevail in the world, the majority of those wearing the Christian name have been agreed in maintaining the necessity of something beside Christ's work to save them, or procure them acceptance with God. Yea, long before that time, even in the apostolic age, the Judaizing Christians, who were far from being few in number, proceeded upon the same plan. This we are taught by the apostles to call a corrupted or perverted gospel. And here chiefly we may perceive the consent of the Christian world all along opposed to the apostolic doctrine." - Robert Sandeman, Letters on Theron and Aspasio