It is no uncommon thing to distinguish between a formal requisition and that which affords the ground or reason of that requisition. The goodness of God, for instance, though it is not a law or formal precept, yet virtually requires a return of gratitude. It deserves it; and the law of God formally requires it on his behalf. Thus it is with respect to the gospel, which is the greatest overflow of Divine goodness that was ever witnessed. A return suitable to its nature is required virtually by the gospel itself, and formally by the Divine precept on its behalf.

I suppose it might be taken for granted that the gospel possesses some degree of virtual authority; as it is generally acknowledged that, by reason of the dignity of its author, and the importance of its subject-matter, it deserves the audience and attention of all mankind; yea, more, that all mankind who have opportunity of hearing it are obliged to believe it. The only question therefore is, whether the faith which it requires be spiritual, or such as has the promise of salvation.

We may form some idea of the manner in which the gospel ought to be received, from its being represented as an embassy. “We are ambassadors for Christ,” saith the apostle, “as though God did beseech you by us: we pray you, in Christ’s stead, be ye reconciled to God.” The object of an embassy, in all cases, is peace. Ambassadors are sometimes employed between friendly powers for the adjustment of their affairs; but the allusion, in this case, is manifestly to a righteous prince, who should condescend to speak peaceably to his rebellious subjects, and, as it were, to entreat them for their own sakes to be reconciled. The language of the apostle supposes that the world is engaged in an unnatural and unprovoked rebellion against its Maker; that it is in his power utterly to destroy sinners; that if he were to deal with them according to their deserts, this must be their portion: but that, through the mediation of his Son, he had, as it were, suspended hostilities, had sent his servants with words of peace, and commissioned them to persuade, to entreat, and even to beseech them to be reconciled. But reconciliation to God includes every thing that belongs to true conversion. It is the opposite of a state of alienation and enmity to him, Col. 1:21. It includes a justification of his government, a condemnation of their own unprovoked rebellion against him, and a thankful reception of the message of peace; which is the same for substance as to repent and believe the gospel. To speak of an embassy from the God of heaven and earth to his rebellious creatures being entitled to nothing more than an audience, or a decent attention, must itself be highly offensive to the honour of his majesty: and that such language should proceed from his professed friends must render it still more so.

“When the apostle beseecheth us to be ‘reconciled’ to God, I would know,” says Dr. Owen, “whether it be not a part of our duty to yield obedience? If not, the exhortation is frivolous and vain.”* If sinners are not obliged to be reconciled to God, both as a Lawgiver and a Saviour, and that with all their hearts, it is no sin to be unreconciled. All the enmity of their hearts to God, his law, his gospel, or his Son, must be guiltless. For there can be no neutrality in this case: not to be reconciled is to be unreconciled; not to fall in with the message of peace is to fall out with it; and not to lay down arms and submit to mercy is to maintain the war.

Fuller, A. G. (1988). “Proposition III: Man is Bound Cordially to Receive What God Has Reveal,” The Gospel Worthy of All Acceptation. The Complete Works of Andrew Fuller: Controversial Publications (J. Belcher, Ed.; Vol. 2, pp. 352–353). Sprinkle Publications.