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ing their posterity;” that is, of confirming their posterity?"
Dr Fitch says of Dr Fisk, “He asserts that we found
* 635. + 638. f 619, Note.
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-
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