desire and wish of Jesus Christ that all should obey him ?" Dr. G. evidently thinks it is; and "if not," it is implied that he knows not by what moral principle Christ issues this law. We may free ourselves from this difficulty, supposing an affirmative answer to be the true one, by demanding, if Christ is anxious that all should obey him, and be saved, upon what moral principle is it, that he has not elected all unto sanctification of the spirit, belief of the truth, and salvation? It will be as difficult for Dr. G. to reconcile the non-election of some to obedience, with Christ's anxious desire and wish that all should obey him and be saved, as for us to reconcile his commanding them to obey, with his not anxiously desiring and wishing to take measures to make them obey him, and be saved.

We have certainly one instance in which Jehovah for wise reasons commanded Abraham to do, what he did not anxiously desire him to do; and what he did not permit him to perform, in relation to the sacrificing of his son Isaac.

A more general reply which satisfies our mind is this: the scriptures have not told us that Christ is anxious to save those whom he has not determined to save; nor have they represented him as having any anxious desire about the obedience of those who will never obey him: but they do teach us, that as sovereign Lord of all, from regard to his own character and glory, and from his love of righteousness, he does command all men every where to obey him and keep his commandments. Moral agents, now in a sinful state, may reasonably be commanded to obey a holy, just, and good law, in future, even if their moral governor had no intention of pardoning their past offences, and saving them from punishment.

It is true, that Christ has no pleasure in the death of the sinner; and equally true, that he has not chosen to effect by his almighty energy the VOL. I.

salvation of all. It is true also, that he commands the obedience of all, without willing to take the requisite measures for ensuring the obedience of all. Why then may he not desire the obedience and salvation of all sinners, as being in themselves very proper objects of holy desire, without desiring, or thinking it best for him to secure the obedience and salvation of all?

Chapters IV. V. and VI. are designed to enter more fully into the inquiry, WHAT IT IS TO PREACH THE GOSPEL. The controversy in which the volume is enlisted hinges very much on this point. Our author has cited many passages of scripture on this subject; and they all show, that God has never promised to save any but those who seek him, turn to him, repent, believe, come to him, or are willing to be saved. He teaches the worst, that if they will come to him,' take hold of his covenant, accede to his proposals, be willing, become obedient, ask, knock, he will bestow on them everlasting life; but, that if they hear not his voice and do none of these things, or if they become not the disciples of Jesus, they shall die in their sins. This ought to be good news to every human being. "The Spirit and the Bride say," to rebels, considered as such, and in their worst state, come. And let him that heareth say, come. And let him that is athirst come. And whosoever will, let him take the water of life freely," for it flows copiously as "a pure river of water of life, clear as crystal, proceeding out of the throne of God and the Lamb." This is one of the most free and full offers made to sinners in the Bible; but even this passage contains commands, and promises the water of life only to him who is athirst, and comes to God for it.

These chapters contain little which has not been fully answered already in this review, except the statement of two hypothetical propositions, viz. "If all men were to

3 A

continue in unbelief, they would all be lost;" and, "If they were all to believe, they would all be saved." p. 62. But, it is certain, that all will not continue in unbelief, that all will not believe, and that all will not be lost, and that all will not be saved. What then do these hypotheses prove, when every part of them is false? Our author asserts, "that hypothetical propositions have as absolute a truth, as those which are categorical." Agreed, but then it is only a hypothetical truth, which may be contrary to the actual state of things. "If my name was God," said the little son of the writer, when about four years old, "I could make a world." This was a hypothetical truth, and worth just as much as several pompously recorded in the volume on our table. Would it be reasonable to infer, "therefore the boy can make a world?" Just as reasonable as our author's inference from his hypothetically true and actually false propositions. "Therefore there is nothing wanting to secure the salvation of all mankind, except faith in Jesus Christ." p. 62. He should have made this an hypothesis too; and then it might have been a hypothetical truth, that were all men believers, nothing would then be wanting to secure the salvation of all.

As his conclusion now stands, it is not a legitimate inference from any premises which he has recorded; nor is it according to the Bible; for there is wanting, to secure the salvation of those who are not believers, the new birth at least, which is requisite to the existence of faith; for Christ says to all unbelievers,

66

except a man be born again he cannot see the kingdom of God." It is not true, that "the scriptures never represent any thing as necessary to the salvation of any man but faith in Jesus Christ." p. 62. They represent the election, redemption, renovation, adoption and sanctification of a man, as needful to his salvation. Still the scriptures

say, that he who believeth shall be saved; because faith of the operation of the Holy Ghost, is evidence of his actual election, redemption, renovation, and every thing else which is essential to a title to eternal life.

"The value of that theory, which represents the righteousness of Jesus as incapable of saving any but the elect, will in due time be examined as a piece of philosophical speculation; and its merits in that point of view ascertained with absolute impartiality, and with whatever powers of judgment we can bring to the tribunal. In the mean time we go to the law and to the testimony, in order to ascertain the articles of our Christian creed, which we are to receive and hold fast in the simpli city of Christian faith: and we shall go out on this errand, under a full impression of that word, He that seeketh, findeth."" p. 62.

Against that true theory, which represents Jesus Christ, as having made specific provision in his active obedience and sufferings for the salvation of all those alone whom the Father hath given him, for whom he covenanted to die, whom he has determined to save, and who will actually be saved, our author directs all his ridicule, advices to young men, declamation, obsecrations, the artillery of his metaphors, and all the fire of his genius. His aim is to prove, that Jesus Christ is able, willing, and anxiously desirous to save every individual of Adam's family, and has done every thing requisite to his actual salvation of them, except making them believe. What is the reason, then, that he does not bestow faith on them? If he has done every thing else, would he not assuredly complete his work? If indeed he has done every thing else, he must have merited for them the gift of faith, and all other saving operations of the Holy Spirit; who must be bound by the covenant of redemption, to apply the redemption purchased by Christ in all its parts and then all mankind, without the exception of Judas, must be the subjects of complete salvation.

Without boasting of "absolute impartiality," but intending to be

candid in seeking after and maintaining the truth, and to employ honestly" whatever powers of judgment we can bring to the tribunal,' we shall examine the articles of the creed professedly drawn from the testimony of God, and by our reverend brother held fast in the simplicity of his faith. From his inquiry concerning the nature of evangelical preaching, he gathers the following conclusions:

"I. That all mankind are in a state of sin and misery, out of which they cannot redeem themselves; but must for ever remain under the wrath and curse of God, unless some deliverer be found.

"II, That God sent forth his Son made under the broken law, to redeem them that were under the law; and that Jesus Christ, by his obedience and sufferings, did perfectly, fully, and finally satisfy Jehovah's justice, of which the Father gave undoubted testimony by raising him up from the dead, thereby declaring that the law had no more to demand.

"III. That Jehovah appeased by the satisfaction made by his Son, has given into his hands all mankind, and all their relations to the things which are in this, and to the things which are in other worlds; that therefore at present, the Father judgeth no man, but hath committed all judgment into the hands of the Son; and hath commanded all men to obey his Son as they ought to obey the Father, saying: "THIS IS MY BELOVED SON, HEAR HIM!'

"IV. That Jesus Christ assuming the government of this world, has commisioned his heralds, to preach the law of his kingdom, which is the gospel, to all his subjects, even the most rebellious of them.

"V. That Jesus Christ did, and does by his commissioned heralds, freely offer to all who hear the gospel, eternal life, including pardon and peace with God, and the eternal enjoyments of heaven.

"VI. That Jesus Christ did, and by his commisioned heralds doth, command every human creature, who hears the gospel, to accept pardon, peace, and eternal life, and return to his duty, and to happiness.

"VII. That according to the promise of Jesus Christ, eternal life shall be enjoyed by all those who accept his free offer by a living faith.

"VIII. That according to the threatening of Jesus Christ, he will inflict eternal death upon all those who disobey his command, by rejecting his offer of life, for this crime first and chiefly, that they did not believe in him, and then for all their other sins.

"These eight grand principles of gospel

truth, I assert I have fully demonstrated to be directly and intentionally the meaning of the Spirit of God speaking in the scripture. I also assert that every one of these eight articles is as clearly taught in the Bible, as any thing else that can be named. And finally I assert that it is impossible for the human mind to conceive how any thing possibly could be taught more distinctly and plainly, than all the above principles are taught in the scriptures." p. 74.

What a happiness it is that we live in a land of freedom, in which people may fill whole books with assertions! We are thankful for this privilege, because we love the didactic style in theology; especially when it will completely answer our purpose to confront one militant phalanx of assertions with a corps equally numerous, imposing in their attitude, and capable of self-defence.

We assert then, that of the above cited articles, which our author has assumed as the elements of his theological system, the first is true and scriptural, the second is in part false, as it now stands, because it implies, and our Doctor intended to teach, that Christ, "did perfectly, fully and finally satisfy Jehovah's justice," for the sins of every individual of the human race, so that the law has no more to demand in relation to the sins of any man. Justice does demand the punishment of the sins of all those wicked ones who shall be turned into hell; and this it could not do, had justice been perfectly, fully and finally satisfied in all its penal demands against them. That would be no satisfaction to justice, which should not prevent justice from executing the full penalty of the law on offenders. With some very important amendments, we could adopt article second, in the following words:

"II. That God sent forth his Son, made under the broken law, to redeem them that were under the law; and that Jesus Christ, by his obedience and sufferings, did perfectly, fully and finally satisfy Jehovah's

justice for all who shall be finally saved of Adam's race; of receiving which satisfaction the Father gave undoubted testimony by raising him up from the dead, thereby declaring that the law had no more to demand of him as the Redeemer of his people." This is clearly taught in the Bible, and has been "demonstrated to be directly and intentionally the meaning of the Spirit of God speaking in the scripture," in hundreds of passages. He was called JESUS, because, he should Save HIS PEOPLE from their sins. He is the SURETY of "the better covenant," for all those persons who are included in that everlasting covenant of life: he is the Saviour of the bride of which he is the husband; and of the body of which he is the head.

Our author's third "element of Christian faith" is more defective and erroneous than the one which we have just left. It represents Christ's government over all mankind as consequent and dependant on the satisfaction which he made to divine justice. As for appeasing Jehovah, we do not like the expression, and wonder that so great an admirer of scriptural phraseology as Dr. G. should have used it. Yet we shall not make a man an offender for a word, which may be applied figuratively, without falsehood. We have already shown, that the mediatorial reign over all men, is not founded on any atonement made, or to be made, by Jesus, for the sins of every child of Adam; it will satisfy us, therefore, to present a substitute for this article, in the following words:

III. That the eternal Son of God, being in his own divine nature, Lord of all, was by Jehovah elected to the office of Redeemer of God's elected people, for the execution of which office, in the fulness of time he became man; and to him as God-man-mediator, the Deity has committed the entire government of all worlds, and the

final judgments of the great day; and hath commanded all men to obey his Son as they ought to obey the Father, saying, This is my beloved Son, hear him."

It is agreed, as article

"IV. That Jesus Christ assuming the government of this world, has commissioned his heralds to preach the law of his kingdom, which is the gospel, to all his subjects on earth, who are capable of understanding it, even to the most rebellious of them," so far as they have opportunity.

Our fifth and sixth articles would stand thus:

66

V. That Jesus Christ did, and does, by his commissioned heralds, freely offer, in the hearing of all to whom the gospel comes, to bestow eternal life, including pardon and peace with God, and the endless enjoyments of heaven, on every one who cordially and practically believes the gospel: or, Christ tells sinners, and commands his heralds to tell all nations, that he who believeth and is baptized shall be saved.”

“ VI. That Jesus Christ did, and by his commissioned heralds doth, command every human creature, who hears the gospel, to observe all things whatsoever he has commanded; and especially to believe. the gospel, repent, submit to Christ, and lay hold on eternal life."

To the seventh article we have no objection, but we understand it thus:

"VII. That according to the promise of Jesus Christ, eternal life shall be enjoyed by all those who by exercising a living faith, accept of his free offer to save all who believe, and so come to him for life."

To the eighth article we assent, and wish that all men would consider how awful a sin it is, to treat God as if he were a liar, and slight the gracious proposals of reconciliation which are published in their hearing. The sentence of eternal death has passed against every man, and all but believers will remain

under it for ever. In the present life the operation of it is suspended in part; but after death, it shall be executed in all its terrors upon the despisers of Christ, whose conduct under the preaching of the gospel will prove their chief crime, and aggravation of their condemnation.

To any inference which can be logically deduced from these premises we are ready to submit; and are confident that they will not contradict any part of divine revelation.

Here, perhaps, the reviewer ought to cease from his labour; for he finds himself solemnly warned by the author to proceed no further, because he cannot assent to all of the above propositions, in the sense in which they were written.

"And now, reader, if you assent to all the above propositions, in their plain common sense meaning, without explanation, without equivocation,-without the least shadow of a doubt, then come along; and we shall venture to move into the thorny thickets of philosophical argument; into thickets where travellers have often been lost; into jungles, where the lion and the tiger, and all beasts of prey, nurse in darkness their merciless broods. But if you have any doubt respecting the universal truth of all the above propositions, then I beseech you follow me no farther. Let me leave you safe in your Bible, searching with prayer for the principles of your faith. You are not prepared, indeed you are not prepared to attempt the difficulties of abstract argumentation on subjects of theology. You have neither chart nor compass; you have no means of ascertaining the fixed and immutable laws of those worlds, which roll through the ethereal space; and all must soon become with you confusion and disorder and doubt. Stay behind. I might possibly do you much harm; you cannot possibly do me any good. The very thought of such a companion would overwhelm me with dismay." p. 76.

It would be strange, if we could not follow Dr. G. through "the thorny thickets," and "jungles" "of philosophical arguments," after he has cut his way through before us, left his marks on the trees as guides, and strewed the carcases of his slain "lions, tigers, merciless broods, and all beasts of prey," all

along his path. If any have been left to start up since he passed, they must be some young ones, which he did not think it worth while to crush; and with the weapons which he has furnished us, we may hope to kill every whelp, which would prevent our getting safely through this wilderness in which "travellers have often been lost."

At any rate we shall make the attempt; and here, on starting, we meet, in chap. vii. with "eight arguments, founded guments, founded on scriptural principles, to prove that the atonement or righteousness of Jesus. Christ is capable of saving all men ; and three arguments founded on scriptural principles, to prove that if the righteousness of Christ is not capable of saving all men, the gospel cannot be preached to any

man."

The author of these arguments has not defined his use of the term atonement; but uses it as synonymous with the righteousness of Christ: we shall, therefore, in following him, treat of the righteousness of Christ, without any reference to many modern restrictions, and refinements, and obscurations on the subject of the atonement by Christ.

The righteousness of Christ we shall take to be, the whole obedience which Jesus Christ, as Mediator, rendered to that law of God under which he was placed; whether it consisted in conformity to precept or in the endurance of suffering according to the will of God.

This righteousness, says our author, is capable of, that is, hath a capacity for, doing what it never. will do; it is capable of saving all men, but it never will save all men. Now, what is gained by the knowledge of all this? We simply learn, that God might do, or might have done, with the righteousness of. Christ, that which he never will do ; and which he never saw it to be consistent with his wisdom, justice and goodness to do: which amounts