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Here the concluding question is no can in some way or degree save more than the necessary termination himself; and, just in so far as this of the argument contained in the is the case, no other Savour is neformer ones; and I think it may be cessary for him. On the contrary, fairly asked of the objector, what salvation itself, and all the steps idea he can form of a Saviour, who that lead to it, are unequivocally requires nothing of men but that declared to be the free, gratuitous, they believe in his name, and who and unconditional gift of God, “ by yet perhaps may not save those who grace are ye saved, through faith, believe in him. But the principal and that not of yourselves, it is the scope of the objection against the gift of God” (Eph. ii. 8). The quouse of the word • salvation” is, that tation which is adduced from 2 Pet. salvation is a thing future; and two i. 10, as proving the conditional naquotations are given from the New ture of salvation, is not to the purTestament to shew that the word pose; for it implies no condition, is there used in this sense. It is but a simple affirmation. The oritrue, that the future state of blessed- ginal is ravra yap TOLOUVTES “ for, ness of the believer in Christ is thus doing these things,” or “seeing ye do spoken of, as in these passages in these things," just as properly as “if addition to the two quoted by the ye do these things." objector : “Now is our salvation The contradictory positions which (owrnpia) nearer than when we be- are alleged to be contained in lieved” (Rom. xiii. 11.) “He that M. Malan's book are, as far as I can endureth to the end shall be saved.” gather them from the passages quot(owInderat) (Matt. x. 22.) “We shall ed, that while he distinctly asserts be saved (ow Inooue fa) from wrath that good works are not a procuring through him.” (Rom. v. 9.) But by cause of salvation, which is given by far the most general use of the word the free grace of God to as many as salvation, is to denote a thing pre- believe, he at the same time asserts, sent, or even past, being employed what no one will question, that those to indicate the completeness of the who have believed to the saving of atonement of Christ, the clearness of their souls, will exhibit the fruit of the evidence of acceptance through good works more abundantly than him, in the mind of the believer, any others. Now taking M. Malan's and the perfect certainty of the first assertion to hinge entirely on future accomplishment of all that the existence of real belief in the God has promised to every one who heart, I see no contradiction in these believes in his Son. Thus it is positions; but I readily grant, that said, "Who hath saved (owoavtos) if he had said, or implied, that a us, and called (kadecavtos) us with meré affirmation of belief with the an holy calling " (2 Tim. i. 9). “Un- lips was alone requisite, there would to us who are saved." (ow come vous) have been in this a contradiction, (1 Cor. i. 18). “ According to his not to himself only, but to the mercy he saved us.” (ETWDEV) (Tit. whole tenor of Scripture. He has ii. 5). “By grace are ye saved.” not said this however, nor any thing (reowopteroi) (Eph.ii.5, 8).“ He that like it; but has, on the contrary, hath the Son hath life (exer). (1 John guarded, in the most careful manv. 12). "Receiving (kou Ouevot) the ner, against the risk of any one end of your faith even the salvation substituting a speculative or verbal of your souls” (1 Pet. i. 9.) &c. &c. faith for the actual belief of the proThe objector is certainly unguarded mises of the Gospel. in the introduction of the word In regard to the quotation which "conditional," for the Scriptures do is given from pp.80, 81, of the transnot speak of salvation as in any de- lation (original, p. 46), I can imagree or manner conditional. If they gine only two reasons which can did so, it could only imply, that man have withheld the objector from stating at length his objections persecution cometh, they evince here, as well as in other places; that they had no root,--that they namely, either that he supposed the wanted the life-giving principle, the error of M. Malan's statements so watering of the Spirit. self-evident as to render it unne- If M. Malan's account of the cessary, or that he felt an objection imputation of our sins to Christ be to the sentiments contained in this unscriptural, I am constrained to passage, without being very well conclude, that more than one of the able to tell why. M. Malan has Apostles and Prophets are unscripstated his argument fairly, and in tural too, for they state precisely the words of Scripture; and he stops the same thing which he has done; short in the explanation of a difti- for example, i Pet. ii. 24: “Who culty when he reaches a point which his own self bare our sins in his God has not seen proper to reveal; own body.” 2 Cor. v, 21:“He made and surely, this being the case, it is him to be sin for us." Heb. ix. 28: not sufficient that the objector shall Christ " was once offered to bear the say, “I think these observations ex- sins of many.” Isa. liii. 6 : “ The ceptionable."
Lord laid on him the iniquity of us B. W.'s objection against the use all." Ver. 12, “ He bare the sin of of the word "irresistible,” in the almany.” It is to be observed, that, legory of the Traveller, is the most although the objector insinuates specious one that I have yet en- as much, M. Malan does not say countered. Yet even here there is that the Saviour became the sinno solid ground for it. The force is ner, which would have been abirresistible, because, as the objector surd; neither does the illustration observes, “the sinner has been made of which he makes use, point to any willing in the day of God's power:" such conclusion; but he came in Now although this is not said in so place of the sinner, just as the many words
by M. Malan, yet a re- minister is supposed to have come ference to all that he has before said, in place of the child,—not that the of belief and its effects, will satisfy minister was guilty of the child's any careful reader, that it is fully transgressions, but he bore the puimplied in what immediately pre- nishment of them in the child's stead. cedes the clause in which the word At page 58 (translation, p. 101), objected to occurs. "Le voyageur a M. Malan says, “Croyez vous ce cru; il etend le bras ; il a frappé qu'il dit que Christ est mort pour (p. 47; translation, p. 83). Had the vous, c'est à dire, qu'il a été puni de traveller turned a deaf ear to the Dieu a votre place?-(Les Enf.) Oui, invitation, “Knock and it shall be monsieur ; nous croyons bien cela. opened;” or had he contented him- (Le Min.) Eh bien, cheres Enfans, self with saying that he believed so, si vous le croyez dans votre cæur, no such power as M. Malan alludes vous avez la foi, et cette foi vous to would have been exerted in his unit à votre Sauveur: alors vous behalf. The danger which is ap- pouvez lui demander le Saint Esprit. prehended in the remark, that the ... Il faut demander ce Saint Esprit falls of the believer, however deplor- mes Enfans.”—This passage, -which able, happen within bis father's house, I should be disposed to render thus: does not seem to be fairly charge- “Do you believe what he says, that able on it. Those who, after believ. Christ has died for you ; that is to ing for a time, have fallen away, say, that he has been punished by may have, for a time, exhibited God in your place? (Children) Yes, evidences of faith, of piety, (though sir, we do believe it. (Min.) Well, piety is itself an evidence of faith,) dear children, if you believe this in to others, yet the sentence remains your heart, you have faith ; and this true, " by their faith ye shall prove faith unites you to your Saviour ; them;" and if they fall away when and you are able to ask him for the
Holy Spirit.” “ You must ask him M. Malan had written what is there for this Holy Spirit, mychildren,”—is expressed, he would have been much in some parts differently translated : to blame; but on reference to the thus the word “believe" is twice in- original (p. 69), it will be seen, that troduced without the pronoun indi- the passage (which I quote in its cating the object of belief, which is connexion, because its meaning expressed in the original; and the depends on, and is shewn by, that word “alors" is rendered “then," connexion) runs thus : “ Ce ne sont which, being supposed by the objec- plus des Papistes, ou des Protestans, tor to be emphatic, has led him, as qu'il s'agit d'emôler. Qu'emporte, I apprehend, to a total misconcep- d'étre fer, ou cuivre si l'on n'est pas tion of the author's meaning ; while or? Mais ce sont des Chrétiens, “ vous pouvez ” is made to imply que le Seigneur cherche et appelle. privilege or allowance, and not abi. Now, the meaning of this passage lity. Any one, however, who reads appears to me to be as follows: " It the original passage, will at once see, is no longer the object to enrol that the word “alors" is not empha- men as Papists or Protestants. tic, and that the words“vous pouvez” What avails it to be iron, or copper, cannot imply, that they are now at if one is not gold? But it is Chrisliberty to do what would have been tians, that the Lord seeks for and formerly unlawful for them to have calls;" and the term “ Christians” done, - but that the belief of Christ's is here evidently used, not to vindihaving suffered for their sins would cate the state of men previous to embolden them to ask him for the their being sought and called by Holy Spirit to enlighten and purify God, but to denote the effect protheir souls; which before they could duced on them by this call, in maknot have done, because they would ing them disciples of Christ, and not do it. The man who believes not, as is noticed in the next senthat God “spared not his own Son, tence, followers of Paul, or Apollos, but delivered him up for us all," has or Cephas, or Luther, or Fenelon, in this belief a full guarantee that
or Calvin. he will with him also freely give us The points of sound doctrine all things," and will therefore with which the objector subjoins, appear confidence apply to him for the to me to be in several respects erHoly Spirit, as well as all things oneous : thus, in the fourth, it is else that are necessary to his pro- said, that “ the covenant of grace, gress in the Christian course ; but he that is, the Gospel, freely offers the who does not believe that Christ has redemption that is in Christ Jesus died for him, cannot have any con- to the whole world, on the terms of fident hope that the Holy Spirit will repentance and faith.” Now, a free be given to him if he should ask for offer can have no terms; for it ceases it,-if indeed we can suppose such to be free the instant
conditions a man really to believe that it is of are attached to it. The offer of any consequence to him whether salvation through Christ is freely there be any such Spirit or not. made to all; and as many as believe The last part of the sentence which that the promise applies to such as I have quoted above from the Con- them, and therefore to themselves, venticle, is altogether omitted in the do so because they have been enquotation made by the objector, abled by him to receive Christ, not though it serves, in no small degree, merely as the Saviour of the world to remove the ambiguity which he in a general sense, but as their own supposes to attach to the first part Saviour, “ who was delivered for of it.
their offences, and raised again for With regard to the passage quoted their justification ;” (dikalosuvny) from p. 119 of the translation,-if (Rom. iv. 25), and “whom God hath exalted with his right hand to be any thing which he is called on to a Prince and a Saviour, for to give do, can in any way contribute to repentance to Israel and forgive- finish that which is perfect and ness of sins " (Acts v. 31).
complete in Christ Jesus. If it were possible to conceive, The concluding observations of that these terms of which the ob- the objector evince, as it appears to jector speaks, are implied in any me, the cause of most or all of the part of the covenant of grace, as objections which he urges against conditions to be complied with, pre, the doctrines of M. Malan's book; vious to our being enabled or per- namely, a degree of confusion in his mitted to receive the redemption own mind, respecting the nature, which is in Christ, what meaning object, and influence of belief. He could we attach to such passages as says, “ I find satisfaction, consolathe following? " Ho, every one that tion, and practical influence, only thirsteth, come ye to the waters, in believing the “ faithful saying and he that hath no money; come worthy of all acceptation, that ye, buy, and eat; yea, come, buy Christ Jesus came into the world to wine and milk, without money and save sinuers.' I am a sinner, therewithout price.” (Isaiah lv. l.) " Let fore I believe that he came to save him that is athirst come, and whoso. such as me. He that believeth ever will let him take the water of on him shall not perish.' The queslife freely." (Rev. xxi. 17.) tion then is, Do I believe?” Now, if
The fifth point is equally objection. I understand aright the meaning able. The Lord says (John v. 24)," He which is intended to be conveyed in that heareth my words, and believ. these words, the writer has employeth on him that sent me, hath ever- ed the word “ believe" in two diflasting life, and shall not come into ferent senses, the one precise and condemnation, but is passed from intelligible, the other vague and undeath unto life.” Now, in this and defined ; for he says that he finds a multitude of similar passages, the comfort, &c. in believing the faithful simple fact of “ believing the record saying, and that he believes that that God gave of his Son,” is made Christ came to save such as him, the criterion of our spiritual state, and yet be conceives it necessary to and I am quite unable to imagine, ask himself the question, “Do I on what grounds any other criterion believe?" It appears to me, on the is supposed to be necessary, or ad- other hand, that the principal quesmissible, than that which has been tion to be addressed to the mind of declared by the Lord of life and the every man to whom these things are Spirit of truth. The sixth point ap- proposed, is, “ Are they true?" But pears to me to have no better foun- this question he has already resolved, dation than a criticism about the in as far as he is concerned, by demeaning of a word. The salvation claring his belief of them; and it is of men will not of course be finished, clearly superfluous to inquire of until God has accomplished the himself afterwards, whether or not number of his elect; but salvation is he believes what he has acknow. in Scripture constantly viewed as ledged to be true. The mistake relating to individuals; and in this here arises, I think, from a tendency view, the work of salvation was which most men must have felt in finished by Christ when he rose their own minds, to turn from the from the dead, and though much object of contemplation, to the remains to be done by the sinner, examination of the process by which (who, by believing in this salvation, the mind contemplates it ; and just has become a partaker of it,) as the in so far as this tendency is indulged, fruit of his renewed state, yet it is it is obvious that, for the time, the altogether wrong to suppose, that attention must be withdrawn from the object to which it ought to be the contrary, I suspect from the directed.
passages extracted by B. W., and Let me then, in conclusion, im- from what I have learned from plore the objector to M. Malan's other quarters, that a species of doctrines, not to concern himself theology runs through the publiwith the question, whether he be- cation which to me appears very lieves or not; but, as he declares unsatisfactory. But in proportion that he has received into his mind, as my views approximate to those and believes, the great truths of the of B.'w., I regret to observe in his Gospel, that Christ came to save paper any statements which may sinners, and therefore to save such counteract the object the writer as he is, I would entreat him to keep wishes to effect. As however there his mind steadily fixed and settled are one or two things of this na. on them, in full assurance, that as ture, I trust I shall be excused if I long as he admits their truth, and venture to point them out to the receives comfort from admitting it, notice of your readers generally, and he must believe them ;-and if he of the writer himself particularly. would not rob the Saviour of his In the fifth division of B. W.'s glory, let me beseech him to ask him- remarks, he says,
“ It is unscrip self, “ then why not to save me?" tural and dangerous to speak of
If he believes that the atonement salvation as already granted and of Christ is all-sufficient, and that obtained.” And after extracting a the offers of the Gospel are free, he few clauses from “ the Conventicle must see that nothing can be re- of Rolle," certainly sufficiently quired of him, to supply the de- crude in their statements, he proficiencies of the former, or in com. ceeds : - The sacred Scriptures pliance with the conditions of the never speak of salvation as already latter; but that Jesus Christ is his obtained, but simply as an object of Saviour, even his own Saviour, if he hope and future expectation. He will receive bim as such.
that believeth shall be saved. (Mark I have to apologize for the length xvi. 16.) He that endureth to the of this communication, and also for end shall be saved." These Scripmuch repetition and tautology which tures speak of salvation, not as a occurs in it. In excuse for the for- matter of present possession, but of mer, I may be permitted to plead eventual and conditional attainthe importance of the subject; and ment. But when B. W. says the the latter has been caused by my sacred Scriptures never speak of being obliged, in following the ob. salvation as already obtained, he jector through his objections one by must have forgotten such a passage one, to traverse the same ground as this : “ Verily, verily, I say unto oftener than once, though in some- you, He that heareth my word, what different directions.
and believeth on him that sent me, W. H.
hath everlasting life, and shall not Tothe Editorofthe Christian Observer. come into condemnation, but is
Not having had the opportunity of passed from death unto life.” (John seeing the little work of M. Malan v. 24.) Surely no words can exwhich your correspondent B. W. press the idea of “salvation alhas animadverted on, in your last ready granted and obtained ” more Number, I would not be considered clearly than these. He " hath as appearing in the character of an everlasting life ; " " he shall never advocate for the author, though I come into condemnation ;" he “is have been disposed to look up to passed from death unto life." In him with a feeling of reverence, on
conformity with this language of account of the trials he has sus. our Saviour, St. Paul says (1 Cor. tained in defending the cause of i. 18), “For the preaching of the true religion in Switzerland. On Cross is to them that perish foolishCHRIST. OBS&RY. No. 305.