offer of salvation through Jesus to every human being on the face of the earth. We have no right to exclude any man ; and no man has any right to exclude himself. God so loved the world, that He gave his only begotten Son, that whosoever believeth in Hitn miglit not perish but have everlasting life. The prediction and promise in Joel ii. 32, " Whosoever shall call on the name of the Lord shall be delivered," is repeatedly renewed in the New Testament, as in Acts ii. 21 ; Romans x. 13. David says (Psalm Lsxxvi. 5), '* Thou, Lord, art good, and ready to forgive ; and plenteous in mercy unto all them that call upon thee." The prophet Isaiah Iv. 1, gives the same general invitation : " Ho, every one that thirsteth, come ye to the waters, and he that hath no money ; come ye, buy and eat ; yea, come, buy wine and milk without money, and without price." Our Lord's call is equally unrestricted, " Come unto me, all ye that labour and are heavy laden, and I will give you rest." (Matt. xi. 28.) And the sacred canon closes with the same gracious words, " The Spirit and the bride say. 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." (Rev. xxii. 17.) The Apostles, therefore, when they went forth in the execution of the commission which they had received, preached the gospel to every class of men, and assured every man whom they addressed, that if he would repent and believe in the Lord Jesus Christ he should be saved. If, therefore, any one holds any view of the decrees of God, or of the satisfaction of Christ, or of any other Scriptural doctrine, which hampers him in making this general offer of the gospel, he may be sure that his views or his logical processes are wrong. The Apos- tles were not thus hampered, and we act under the commission given to them.
It is not Inconsistent with the Doctrine of Predestination. This general call of the gospel is not inconsistent with the doctrine of predestination. For predestination concerns only the purpose of God to render effectual in particular cases, a call ad- dressed to all. A general amnesty on certain conditions may be offered by a sovereign to rebellious subjects, although he knows that through pride or malice many will refuse to accept it ; and even although, for wise reasons, he should determine not to con- strain their assent, supposing that such influence over their minds were within his power. It is evident from the nature of the call that it has nothing to do with the secret purpose of God to grant
644 PART m. Ch. XIV. ~- vocation.
his effectual grace to some and not to others. All the call contains is true. The plan of salvation is designed for men. It is adapted to the condition of all. It makes abundant provision for the salva- tion of all. The promise of acceptance on the condition of faith is made to all. And the motives and reasons which should constrain obedience are brought to bear on every mind to which the call is sent. According to the Augustinian scheme, the non-elect have all the advantages and opportunities of securing their salvation, that, according to any other scheme, are granted to mankind in- discriminately. Augustinianism teaches that a plan of salvation adapted to all men and adequate for the salvation of all, is freely offered to the acceptance of all, although in the secret purpose of God, he intended that it should have precisely the effect which in experience it is found to have. He designed in its adoption to save his own people, but consistently offers its benefits to all who are willing to receive them. More than this no anti- Augustinian can demand.
It is Consistent with the Sincerity of Grod.
It is further said to be inconsistent with the sincerity of God, to offer salvation to those whom He has predetermined to leave to the just recompense of their sins. It is enough to say in answer to this objection, so strenuously urged by Lutherans and Armini- ans, that it bears with equal force against the doctrine of God's foreknowledge, which they admit to be an essential attribute of his nature. How can He offer salvation to tiiose whom He fore- knows will despise and reject it ; and when He also knows that their guilt and condemnation will thereby be greatly aggravated? There is no real difficulty in either case except what is purely subjective. It is in us, in our limited and partial apprehensions ; and in our inability to comprehend the ways of God, which are past finding out. We cannot understand how God governs the world and accomplishes his infinitely wise designs. We must be satisfied Avith facts. Whatever actually is, it must be right for God to permit to be. And it is no less evident that whatever He permits to be, it must be right for Him to intend to permit. And this is all that the Augustinian scheme, in obedience to the Word of God, is constrained to assert. It is enough that the offer of sal- vation through Jesus Christ, is to be made to every creature : thav whosoever accepts that offer shall be saved ; and that for the salva- tion of all, abundant provision has been made. What God's pur- poses may be in instituting and promulgating this scheme of mercy, has nothing to do with our duty as ministers in making the procla-