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grace to all eventually saved. The Mefliah while procuring the means of salvation appears partly as the messenger of equitable government; but while raising the dead in fin, pouring light into the mind, conviction into the conscience, joy to the troubled heart, and vigour into the whole man, he feems to be solely the minister of sovereign grace. In as much as atonement made for fin contains only a part of salvation, the fundamental part indeed; the discriminative peculiarity of Christ's mediation in. cludes the certainty of his applying that atonement in all its divine virtue. Thus redemption eventually, and therefore from decretive intention, is PARTICU. LAR ; and thus the speciality of the substitution flows from sovereign pleasure.

$ 6. Why should I multiply instances of divine discrimination in the choice of means to attain the ultimate end of the human system? Time would fail to enlarge on the Saviour's incarnation with all its attendant circumstances of time, place, and humble appearance; his parentage, rank, and manner of life; the miracles he wrought, and the fins he pardoned. Time would fail to enumerate the won. derful instances of his imputation of righteousness, and impartance of life, to men who had been persecutors, and women who had been prostitutes ; to Thew where the fins of the vileft characters have abounded, and the grace of Christ hath much more abounded. Time would fail to declare in what wonderful instances the righteous have been pre. furved in safety and happiness, kept by the power of

God,

1

God; and conducted triumphantly' to glory. On a review of Jehovah's adorable sovereignty in his conduct toward his people, we may fay, as of old, “ There is none like the God of Jeshurun who “ rideth upon the heaven in thy help, and in his “ excellency on the sky. The eternal 'God is thy “ refuge, and underneath are the everlasting arms ; “ and he shall thrust out the enemy from before “ thee ; and shall say, Destroy them. Ifrael then “ Thall dwell in safety alone: the fountain of Ja“ cob shall be upon a land of corn and wine; also “ his heaven shall drop down dew. Happy art " thou, O Israel : who is like unto thee, O people « saved by the Lord, the shield of thy help, and “ who is the sword of thy excellency! and thine se enemies shall be found liars unto thee; and thoy « shalt tread upon their high places."*

Deut. xxxüi. 26-29.

СНАР. CH A P. IV.

Containing an Examination of the funda.

mental principles of the Arminian System, particularly Dr. Whitby's Discourse on the Five Points, and Mr. FLETCHER's controversial Writings,

SE CT. I.

Whether a perfect moral agent, in a state of original

probation, has INHERENT power, according to Equity, to preserve himself in a course of active unfinning obedience.

$ 1. Introduction. § 2. Whitby's Preface refpe&ting ori

ginal fin. $ 3. Remarks on it, $ 4. His condu& in clasing the orihodox with the ancient Hereticks, and himself with the Fathers. $ 5–8. The creature's absolute dependence. $9, 10. The origin of evil, what. $ 11. No çreature has inherent power to keep itself perfect, if dealt with according to strict equity. $12-17. Obje&tions' answered. $ 18, 19.

Corollaries. $ 20. Recapitulation, § 1. EVERY fyftem depends on some fundamental

support, and the Arminian system seems to me to be supported principally by three pillars.

(1) That

(1) That a moral agent, at least when perfect, has a power to do good as well as evil of himself. (2) That the antiremonstrant or Calviniftic side of the disputed points is inconsistent with equity. (3) That the certainly, (or, as they choose to express it, the necessity) of future events is not consistent with that freedom which is essential to moral agency. If these pillars are shaken, the anticalvinistic system falls. Let us now, by impartial investigation and fair argument, try their strength.

§ 2. In the first of these pillars (which is the subject of the present Section) Dr. Whitby must have placed great confidence, because, though he does not so much defend it in form, a great part of his book is built upon it. And I own it appears to me not a little surprising that the learned Dr. Gill, in all his voluminous answer to Whitey, does not once attempt to examine the sentiment, but rather takes it for granted that Adam (though not his fallen pofterity) had

power to love, fear, and obey GOD," in an unqualified sense.

Let us hear how Dr. WHITBY prefaces his work : “ They who have known my education may remember, that I was bred

up
seven

years “ in the University under men of the Calvinisti« cal persuasion, and so could hear no other « doctrine or receive' no other instructions from " the men of those times, and therefore had once

firmly “ firmly entertained all their doctrines.” Ву the bye, we may remark that, independently of the illiberal insinuation that the university men of those times confined their learned instructions and debates to one side of the question, so as to keep the other out of fight, we may justly question the former Calvinism of the Dr. from the reason he assigns for it. Because he had no other instruction, therefore he firmly entertained it. It may be fairly suspected that the orthodoxy of many other Doctors and Masters, who afterwards quitted it, was no more than opinion taken upon trust, in a similar way, of subjects they never understood. He proceeds ; « Now that which first moved me to search into " the foundation of these doctrines, viz. The

imputation of Adam's sin to all his posterity, was the strange consequences of it; this made

me fearch more exactly into that matter. " --After some years ftudy I met with one “ who seemed to be a deist, and telling him " that there were arguments sufficient to prove " the truth of christian faith, and of the holy “ fcriptures, he scornfully replied, Yes; and

you will prove your doctrine of the impula« tion of original fin from the fame fcripture; in

timating that he thought that doctrine, if con" tained in it, fufficient to invalidate the truth and “ the authority of the scripture. And by a little “ reflection I found the strength of his argument « ran thus : That the truth of holy fcripture could “ no otherwise be proved to any man that doubted

" of it,

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