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to this, that the righteousness of Christ is capable of being used by God in some way contrary to the moral perfections of his nature. We might as well say, that God is capable of lying, or denying himself, while assuredly he has no moral ability to do either. It is in vain, then, that any one attempts to prove, that the righteousness of Christ is capable of being employed in a very unreasonable, improbable, unrighteous way, in which it never was, and never will be employed.

We must suppose that instead of capability, our general of metaphysics intended to treat of adequacy or competency. We must take his

what other source it should be derived. When any person will seriously propose some other reason for such an alleged competency, it shall be considered. Dr. Gray must rely upon the nature of the righteousness of Christ to support his tenet. He did so, in his "Fiend of the Reformation," erroneously said to be "Detected." Because

it is the righteousness of the law, says he, and satisfies all the demands of the law, it must be imputable to all men.

Is the nature of the righteousness of Christ such, then, that it is competent to the salvation of those who never will be saved, and may be

meaning to be, that the righteous-righteously imputed to them by

ness of Christ is competent or adequate to the salvation of every individual of mankind. This is really the proposition which he labours to support. We submit the following thoughts on it. If the righteousness of Christ is competent or adequate to the salvation of those who never will be saved, it must be from some covenant of God to accept of it for the salvation of all those persons, or from the nature of that righteousness itself, or from some other reason. This "trilemma" exhausts the subject. With the first and third of these horns we can soon dispose; for if God covenanted to accept the righteousness of Christ for the salvation of those who never will be saved, then he must accept it, or he is a covenant-breaker; and if he accepts it for their salvation, they must be saved, or he is a covenantbreaker: which is impossible. This would prove, that those must be ac-. tually saved, who never will be saved. It cannot be, therefore, that Jehovah has covenanted to accept of the righteousness of Christ for the actual salvation of all mankind, and so rendered it adequate or com⚫petent to that work. Does its adequacy to the saving of all, come, then, from something in the very nature of that righteousnes? If it does not, we cannot conceive from

God? Dr. G. affirms it, and we deny it. Both appeal to the scriptures; both resort to argument. Let those who honour us with a perusal of our writings judge between us. Truth, the honour of God, the welfare of the church, the salvation of souls, are the grand objects at which we both aim in our studies, preaching and discussions from the press. We shall not feel any animosity, let the religious, the contemplative, the consistent, give the palm to which they may.

At present we have to do with human arguments, which are more formidable in their number than in any thing else.

"ARGUMENT I.-1. God offers eternal life in Jesus Christ to all who hear the gospel.

2. But it would be inconsistent with all the moral perfections of God, to offer men eternal life in Jesus Christ, if there is no salvation in him for them.

"3. Therefore there is in Jesus Christ eternal life for all those to whom it is offered in the gospel, that is for all those who hear the gospel.

"The first of these propositions is one of the general doctrines, which I have so laboriously and copiously proved from the Holy Scriptures: and I will not disgrace so glorious a truth by supposing that it needs any farther proof or elucidation.

"The second proposition we shall demonstrate. If there be not salvation in Christ for all who hear the gospel; then for some of them there is no salvation;

and of consequence when God offers to these salvation by Jesus Christ, he offers them what does not exist. He offers them an empty purse, and bids them take it, and they shall be rich. He sets an empty plate before them, and bids them eat, and they shall be filled. He leads them dying with thirst to the rock, he bids them drink and be satisfied, but he produces no water. There is nothing moral, there is every thing immoral in such conduct. It is not true, that if they accept an empty purse they will be rich; that if they accept an empty plate, they will be filled; that if they drink up a dry rock, they will find their thirst quenched. There is no mercy in this; it is a most cruel mockery of human misery. There is no bounty in it; for where is the bounty of offering nothing! There is no justice in it, for to make a law, or do an act which aggravates distress, without the possibility of doing any compensating good, is injustice, and the very essence of tyranny.

"Is it any sin or indecency, to treat with contempt and indignation, a theory which represents Almighty God in so contemptible and unworthy a character? Reader, you are a great philanthropist, am told.

You went out, and found a poor exhausted traveller, he had fallen, through exhaustion in the snow, and was just closing his eyes in the slumbers of death. You waked him up, you invited him to your house, promising him plentiful entertainment; he summons up the last energies of expiring nature, and follows you; you place him at the cold end of your table, you help all your family, and all your friends abundantly with the richest viands. Yet placed an empty plate before the traveller, and bade him eat; you placed an empty tumbler before him, and bade him drink. Nature could bear no more. The last tear stands in his eye; and why, he says, could you not have left me to die alone? why was I aroused by the voice of mercy, only to find that there is no mercy on earth? His heart bursted at the thought, and he fell dead. Reader, is this tale true? I hear you indignantly exclaim-No: It is a vile slander, I never acted so; I am incapable of acting such a part! Reader, I thought as much myself, when I heard the tale. How dare you then give to my God a moral character which you think too base for yourself!

"You have then your choice, either that there is salvation in Jesus Christ, for all to whom God offers it; or to put up with the conclusion that God is destitute of moral perfections. The latter cannot be admitted; therefore the former must. q. e. d." p. 78.

This is a pretty copious extract, and furnishes a fair sample of the

doctor's argumentation. Can any one refrain from laughing, when he sees, quod erat demonstrandum, formally attached to eleven flourish es of this description?

66

The conclusion depends wholly on the notion which is attached to the expression OFFERS. "God offers eternal life in Jesus Christ to all who hear the gospel," we admit; but we have already seen what this means, and what are the terms on which the offers are made. He offers from regard to the righteousness of Christ as the meritorious cause, to pardon all sinners, on their believing in the Lord Jesus, and with pardon, to give them a title to every thing included in everlasting life. This offer is perfectly consistent with all the moral perfections of God. But it would be inconsistent with the moral perfections of God, to offer men eternal life in Jesus Christ, if there is no salvation in him for them." If God could not, and would not completely save all believers in Jesus Christ, it would be inconsistent with his moral attributes to offer, or propose to sinners, to save him who believeth, and whosoever wills to come to Christ for life. "Therefore there is in Jesus Christ eternal life for all those to whom it is offered in the gospel, that is for all those who hear the gospel." This does not follow; but it may be inferred, "Therefore he who believeth on the Lord Jesus Christ shall be saved," for God offers to all who hear the gospel to give everlasting life to believers; and he could not consistently with his moral perfections make such an offer without being able to fulfil it; therefore he will fulfil it, since it is certainly made in the gospel. This last argument corresponds with the scriptures: but the one quoted seems to imply that salvation in Christ is something distinct from the act of the judge in pardoning and justifying the criminal, the act of regeneration, the act of adoption, the work

"God offers

of sanctification, and final glorifi- || tend, when he says,
cation in heaven. Now surely these
acts are never done, these works are
never accomplished by God in rela-
tion to those who perish in their
sins. How then, is there salvation
in Christ for those persons, who are
never, for the sake of Christ, renew-
ed, justified, sanctified, glorified?
It is absurd to talk of these things
as being in Christ, for men never to
be saved, and equally absurd to as-
sert that there can be any scriptural
salvation for them. In Christ is
eternal life for all who will ever
consent to receive it: this satisfies
us, and it should seem to be enough
to satisfy all. By this expression
we understand, that Christ, as Re-
deemer, has merited for, and will,
from the right which he has in him-
self, bestow upon all such persons
all the benefits of redemption. Dr.
G. would have accomplished the
thing at which he seems to have
aimed, could he have established
such an argument as this: 1. God
offers for Christ's sake, to pardon,
justify, sanctify, and glorify all
who hear the gospel, whether they
repent or not. 2. But it would
be inconsistent with all the moral
perfections of God, to offer, for
Christ's sake, to pardon, justify,
sanctify, and glorify all who hear
the gospel, whether they repent
or not, if Christ had not render-
ed such a salvation practicable.
3. Therefore, since such an offer is
made, Christ has rendered it prac-
ticable for God to pardon, justify,
sanctify and glorify all who hear
the gospel, whether they repent or
not. This argument is a legitimate
one; and if the first proposition is
admitted, the whole must be adopt-
ed. Now will Dr. G. receive the
first proposition, and sustain the
conclusion, that Christ has rendered
the salvation of unbelievers practi-
cable? No: for he insists on it,
that faith is necessary to salvation.
Well, then, he will erase the last
clause of our first proposition in
the syllogism. But does he not in-

eternal life in Christ Jesus to all
who hear the gospel," that this of-
fer is an unconditional offer to save
all men ? Certainly he teaches this
in his book a hundred times over;
and yet he will not have the offer to
pardon, justify, sanctify and glorify
all men, without the condition of
believing annexed. If he would be
consistent with himself, he must
explain the nature of the gospel of-
fer as we do; and then the mighty
fabric, which he has spent nine
months in rearing, will come down
to this, which every unlettered
Christian knows to be the truth;
that God offers to save through
Christ, all who will believe the gos-
pel; that it would be inconsistent
with God's moral attributes to make
this offer, if he was not both able
and willing to do this; and that
therefore God is both able and wil-
ling to save through Christ all who
believe the gospel.

"Tis

But we hear much of demonstration, and this sentence is dignified with the name;-"If there be not salvation in Christ for all who hear the gospel; then for some of them there is no salvation; and of consequence when God offers to these salvation by Jesus Christ, he offers them what does not exist." passing strange, that Dr. G. should beguile himself with such demonstrations as this. Only let him ask himself, did the salvation of those who never will be saved ever EXIST, any where, in any person? What kind of a salvation of those who perish must this be? The salvation of a man never saved can have no existence; unless a thing can be, and not be at the same time. God offers sinners, in offering salvation, not a thing already existing; but he proposes, and even promises, under certain circumstances, to perform, in relation to them, certain operations, which have as yet no actual existence any where. These acts are conceived of by God himself, as not yet in being. In offering sal

vation, Jehovah proclaims to sinners, that he will save all who believe, will be found of them who seek him, will draw nigh to those who draw nigh to him, will give eternal life in Christ Jesus, to all who seek him, come to him, and in faith call on his name. This is not offering an empty hand, an empty purse, an empty plate, or a dry rock to the poor, needy, hungry and thirsty. The gospel promises, that the poor in spirit shall be made rich; that those who hunger and thirst after righteousness shall be fed abundantly with the bread and water of life; that those who seek shall find, and that to all who knock, the door shall be opened; and God has made provision in the obedience of Christ, for completely saving all persons who shall ever answer any one of these descriptions. The salvation of all such persons will be the covenanted reward of mediatorial obedience to Christ, while it is unmingled grace to themselves. When any sinner accepts of Christ as his Lord and Master; or, is willing to look to him, come to him, and be saved from sin and hell, and then finds that no atonement has been made for his sins, and no provision by Christ for his perfect salvation, then it will be time enough to declaim against the divine scheme of salvation, and the gospel which Christ has instructed his ministers to proclaim. We proceed to

"ARGUMENT II.-1. God by a public law has commanded all who hear the gospel to believe in Jesus for salvation; promising to each, and all of them, eternal life in case they obey that commandment; and threatening death to each and all of them, in case they disobey. 2. But it would be inconsistent with all the moral perfections of God to command men to believe in Jesus for salvation, if Jesus could not save them [if they did believe]; to promise to give them life if they believed in Jesus, if there is no life for them [who shall believe] in Jesus; and to punish them for rejecting salvation in Christ, if all the while there is no [offer of] salvation [by faith] to reject. 3. Therefore, there is salvation in Jesus Christ for all those who are commanded to believe in him [and VOL. I.

who obey the command]: that is, for all who hear the gospel [and believe it]." p: 80.

The first of these propositions is considered by our author, as one of his fundamental principles; and we assent to it, as here stated; with this explanation of our views, that to believe in Jesus for salvation, is to believe the testimony of God concerning him, with a desire to be saved, and with a persuasion, that he who believeth and is baptized shall be saved. The second and third we admit, with the amendments which are included in brackets; and which we conceive properly belong to them, for reasons already assigned. The second proposition, exclusive of our alterations, Dr. G. says he demonstrates thus:

"If men are commanded to believe in Jesus, they are commanded to believe that he is able to save them; for to believe that he is not able to save them, is what the scriptures call unbelief. Now if any persons are commanded to believe that Jesus is able to save them, whom yet he is not able to save, such persons are commanded to believe a falsehood, which is inconsistent with the truth and all the moral perfections of God. Jesus Christ, according to the hypothesis of some, is not able to save certain persons who hear the gospel; such persons do not believe he is able to save them, and that is believing the truth; and therefore they do not trust their salvation to one whom they do not think able to save them, and who, according to this hypothesis is not able to save them, which is acting the part that every rational creature ought to act. Now if God damns any such persons for not believing in Jesus Christ, he damns them for believing the truth, and for acting as rational creatures ought to act. Which is injustice and ty ranny in their worst shapes.

"You have then your choice, either that there is salvation in Jesus for all who hear the gospel, that is, that he is able to save them all; or that God is destitute of moral attributes. The latter supposition is false, therefore, the former must be true. q. e. d." p. 81.

Dr. G. disclaims all metaphysical disquisitions on the nature of saving faith, and yet he tell us in this extract, that it consists in a sinner's believing that Jesus is able to save him; and that to believe 3 B.

that he is not able to save him, is what the scriptures call unbelief. We deny the truth of this assertion, for not believing is unbelief; not giving assent, with consent, to the truths of the gospel, is the damning sin of sins, which may be exercised by one who is not chargeable with any positive act of believing that Christ is not able to save him. Besides, that Jesus Christ is able to save me, is nowhere proposed in the Bible, as the proper object of saving faith to any one: nor indeed as any object of faith at all, to any one but a believer, who has the witness of the Spirit with his spirit, that he is a child of God. All sinners who hear the gospel are commanded to believe, First, that they are poor, miserable, condemned sinners; Secondly, that God has sent his Son into the world, by his righteousness to save a great multitude of sinners, even as many as the Lord our God shall effectually call; and Thirdly, that God promises to save him, if he will accept of Christ and his salvation, as they are presented in the gospel. The sinner who so believes these propositions, as to consent to God's terms of reconciliation, choose Christ for a Saviour, and take hold of the covenant, that he may have peace with his righteously offended Judge, shall make peace with him, and be saved. 'The proper object of saving faith, then, is very different from that which our Doctor asserts it to be, and all his demonstration, built upon it, falls to the ground. We assert, and we have the same right to deal in broad assertions as our brother, that no sinner can know, or believe, upon any one's credible testimony, since God has not personally pointed out the elect, that Christ is able, consistently with the moral attributes of God, to save him in particular, until he knows that he is a believer, or is born of God. He may believe, that Christ is able and willing to save all who believe, and him, if he shall believe; but this

widely differs from judging, while we continue unbelievers, that Jesus is able to save us, who never have looked to him, and never may come to him for life.

It is admitted, that were any individual commanded to believe that Jesus really wills to save him, and has perfect moral ability to do this voluntary work of saving him, we must believe that Jesus has such a will and such an ability, but to what unbeliever has God said these things, that he should believe them? Christ is willing to do, what he wills to do, and nothing else. Who, then, while unreconciled to God, has any evidence of the Redeemer's volition to save him?

We defy Dr. G. to point us to one passage in the Bible, in which it is intimated, that any man will be condemned for not believing that Christ wills to perform the voluntary action (to the constitution of the ability for doing which a voli-. tion to do it is necessary,) of saving him. It is for not believing on the authority of God speaking in them, such propositions as God has stated, that unbelievers are to be condemned; and they do treat God as a liar, without having been once required to believe that Christ has determined, or willed to save them individually. They do not believe thousands of truths which God has stated to them, and to which he requires their devout attention. They do not cordially and practically believe, that Jesus is the Christ, that he came into the world to save sinners, that they are righteously condemned, that they are in danger of hell, that God has no delight in the death of a sinner, in itself considered; and that he is able and willing to save all who come to him through the Mediator. For not regarding Jehovah's veracity, for not submitting to his commands in considering and believing his system of evangelical truth, they shall meet with aggravated punishment, and deservedly. No man will ever be

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