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APPENDIX,

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APPENDIX.

FROM what has been demonstrated in the preceding
Work, “by reasoning out of the Scriptures,” it may
be fairly inferred, that Doctor Joseph Huntington's
Treatise, entitled Calvinism improved; or the Gospel
illustrated as a system of real grace, issuing in the sal-
vation of all men, is a "baseless fabric," having, no
foundation in the word of God.

1

JOHN viii, 23, 24.

Ye are from beneath; I am from above: yje are of

this world; · I am not of this world. I said there-
fore unto you

that

ye

shall die in your sins: for if
ye believe not that I am he, ye shall die in your

sins.

ALTHOUGI Christ said to the Jews, ye shall die in your
sins; yet he did not mean to threaten them uncondi-
tionally with eternal death: it was not similar to the
case of Adam. For it is added, "If ye believe not that
I am he, ye shall die in your sins.” This evidently
conveyed the idea to the Jews, and equally to us, that
on condition they should believe in Jesus, they should
not die in their sins; but if they should continue in un-,
belief, they must die in their sins. How then do be.
lievers and unbelievers stand upon equal ground? The
believer is justified; but he that believeth not is con-
demned already. According to the Doctor's scheme
there is no difference between one man and another;
only some men are less wicked than others. There-
fore Judas, Ananias and Sapphira were equally enti-
tled to heaven, with Peter, James and John.

He supposes that all are elected to salvation; and
that they are justified without any qualifications. But
do not the Scriptures teach, that the humble publican,
who "smote upon his breast, saying, God, be merci-
ful to me a sinner," was justified, rather than the boast-
ing Pharisee, who said, "God, I thank thee, that I am
not as other men?” When the Scriptures denounce ever-
lasting destruction against the workers of iniquity, he
supposes that no reference is had to sinners in their
own persons. All the sufferings which sinners deserve,
he thinks, has been laid upon Jesus Christ as their
Sponsor or Substitute. He considers the sins of all
mankind as imputed to Christ, and his righteousness to
them; so that all men are entitled to eternal life through
the atonement without any qualifications in them-
selves.

That Huntington's scheme of universal salvation is
a fabric without a foundation, will appear by compar-
ing his Treatise with the Scriptures, as analyzed in the
foregoing discourses.

1. The Doctor says, "The voice of the whole law
and the voice of the gospel, are exceedingly distinct
and diametrically opposite The law demands perfec-
tion; curses for the want of it; and cries vengeance.
The moral law is no news at all; it is what our rea-
son dictates and approves. The gospel is all news
it is all good news; and there is not one word of bad
news in it. Whatever is law, wheresoever found in
the sacred Scriptures, is a rule of absolute perfection.
This law every where denounces the infinite and ever-
lasting wrath of God, and endless misery to man, in
case of the least failure. The law knows nothing of

)

mercy.**

Reply: God has revealed no law to man since the
grand apostasy, which denounces the infinite and ev-
erlasting wrath of God, and endless misery to man,
only, on the supposition that sinful man remains im-
penitent. The moral law is as full of mercy to those who love Gud as is the Gospel. And there is no greater cry of vengeance in the moral law than in the Gospel. For the same reason that the Gospel is nothing but good news, the moral law is nothing but good news. The Gospel is not good news because it will save men in their sins; but because it saves men who love God. And the Gospel can make the salvation of no man more certain than does the moral law, the salvation of those who obey it; even if they have come short of perfection in many instances. The divine law no more requires sinless obedience than does the Gospel. Hence, in his sermon on the mount, our Lord addresses his disciples in these words; "Be ye therefore perfect, even as your Father which is in heav. en is perfect.” The Doctor says, “the Gospel is good news, news from heaven, and as independent of us, as if we should this day hear' some news from the planet Saturn well attested." And was not the moral law from heaven? and entirely independent of us? It is true, that the moral law, and likewise the law of nature, requires perfection in holiness without any fail- , ure. But the moral law is not contrasted with the Gospel, as if the law required perfect, and the Gospel imperfect obedience. The Gospel will no more admit of obedience mixed with sin, than the law. The Gospel, however, does not require sinless obedience in order to salvation, neither does the law. There it no proclamation of mercy in the law of nature; neither was there in the law to Adam. Man being fallen, it: could never be known that God would extend merey to sinners without a revelation from heaven. This revelation of mercy is found not only in the Gospel, but in the moral law. When Emmanuel made his appearance in the world, the light shone with superior brightness, but it was not another light. Peter and Paul preached the Gospel; but not "another Gospel;" and it was also taught by Moses and the prophets.

pp. 42, 43.

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