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ing their posterity;” that is, of confirming their posterity?"
If God has no absolute power to keep his creatures from
sin, our first parents and their posterity could not have
been confirmed by his power. By whose then 7 Angels
were confirmed, says Dr F, by the destruction of their
brethren and by the wonders of redemption.f By what
new means would Adam, after a few years, have been con-
firmed to eternity ? The apostacy of his posterity is ac-
counted for, by a writer in the Christian Spectator, by the
feebleness of their intellect and the cravings of their appe-
tites in infancy. The creation of male and female in
Eden shows that it was the purpose of God to bring them
into existence in the present manner had Adam stood.
And what but divine efficiency could have kept a race of
ignorant infants from being led away by their appetites as
at present 1 In short, what could have confirmed Adam,
and all his race ushered in this manner into existence,
without either efficient power or the absolute dominion of
motives?

Dr Fitch says of Dr Fisk, “He asserts that we found
our explanations of foreordination on principles which—he
claims to be Arminian. In regard to the proper name to
be given to these principles, we shall inquire afterwards.”f
And yet I do not perceive that he fulfilled this promise.
And at the close of the Article he takes leave of us in
these words: “Ascribe it to whatever name you please:
no matter; it is intelligible and everlasting truth:” evi-
dently betraying a consciousness that it was the Arminian-
ism charged upon him.

* 635. + 638. f 619, Note.

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CHAPTER II.

Dr Taylor's Theory as exhibited in the Christian Spectator for 1829.

Dr T every where denies divine efficiency, and limits the agency of the Spirit to the mere presentation of motives. Of course he must have the same views of predestination and election, (both of which he strenuously maintains,) that Dr Fitch has expressed. Dr T holds that God can create a being constitutionally qualified to act without being acted upon; that the angels are independent for holiness; that man would need no divine interposition but for his obstinate depravity; that this renders necessary a more urgent pressure of motives by the Spirit, to draw his attention from the world and fix it upon divine truth;”

* Dr T has exactly revived the old Arminian doctrine, that the chief obstruction caused by bad affections lies in their drawing away the attention from divine truth; and that nothing is necessary on the part of God but to illumine the understanding by his Spirit. Dr Whitby says, (see Introduction,) “Be it then so that we naturally have an aversion to the truths proposed in the Gospel; that only can make us indisposed to attend to them.—It therefore can be only requisite—that the good Spirit should so illumine our understandings, that we, attending to and considering what lies before us, should apprehend and be convinced of our duty.” Nothing could more exactly express the views of Dr T.

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that the Spirit can effectually arrest the attention of sin-
ners at first, but it depends on them whether that attention
shall continue or return to the world; that there is in man *
a constitutional susceptibility to the good exhibited in
divine truth, founded in self-love or the desire of happiness; |
that consequently there is in the close consideration of
truth a tendency to excite the love of truth; that as the
Spirit does nothing but fix the attention upon truths most
calculated to persuade, consideration only acts in a line
with the Spirit, and has the same tendency in the moment
of conversion as before; that consideration produces feel-
ing and feeling consideration, while the Spirit, by the
clear presentation of truth, promotes both; that without
this consideration God cannot regenerate, for rival objects
must be compared before God can be preferred to the
world; that by these means are excited supreme desires -
after God, not viewed in the glories of his character, but as |
the mere deliverer from punishment; that these desires
are not selfish, because the supreme affection is detached
from the world and fixed on deliverance from future pu-
nishment; that selfishness is thus suspended, and becomes
weaker in every renewal of its power, until, just at the
moment of conversion, it ceases altogether; that the
means of regeneration are this consideration and the ac-
companying efforts to love; that the sinner cannot be said
to use the means of regeneration while he is selfish, and
never therefore till that last moment when he makes the
full and final effort to give his heart to God; that when -
he has got so far as to desire deliverance from punishment
more than the world, (here is an infinite chasm in the

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chain,) he is exactly prepared to give his supreme affection to God as soon as the vail which conceals the divine glory is taken away; that he himself penetrates this wail by concentrated attention, and then, by summoning all his powers to love, by one successful effort he rises up to divine affection. In consistency with these views, Dr T's grand object is to put sinners upon exertion, not merely by urging their obligations, but by telling them that they may succeed and can succeed, and that God may be ready to regenerate them at once. This is all consistent with the plan. For as the exertions which the Spirit merely prompts, and which are actually successful, are made by themselves, and will succeed the sooner the sooner made; and as moral agents may reasonably be exhorted to these efforts, and are put upon them by such excitements; it comports with the system to hold out these encouragements. And if there is no divine efficiency, there is nothing false or dangerous in all this. But if there is divine efficiency, all language which contradicts it encourages a fatal selfdependence, which may feed a false religion but cannot promote the true. Dr T strongly holds to the doctrine of perseverance. Now for the proof of all this. Dr T mentions approvingly “the reason commonly assigned for the necessity of a divine influence in regeneration.—This reason is not that truth and motives, viewed in relation to the moral agency of man, are insufficient to produce a change of heart, but that when presented to the mind of the sinner, their influence is counteracted by the perverseness of the

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