queftion which the prefent inquiry will probably tend to answer. I. On the irrefiftibility of the divine grace our accufers speak in the strongest terms. The fact, I apprehend, is notorious; but it may be well to establish it by the adduction of particular proofs. proofs. They tell us then, that "divine grace proceeds efficaciously and certainly to the attainment of its endi:"-that "its impulfes are ftrong and can by no means "be refifted *:"—that " God himself had need "to draw with omnipotent efficacy, to draw "us off from the world and fin and felf, that "we may come fincerely and eagerly to "Chrift':"-that " I converting grace is irrefiftible, that is, efficacious, invincible, and certainly victorious":"-that "the finner in "vain strives to refift the refiftlefs grace of "God":"-that "there proceeds from God "an efficacious power, which fweetly over"rules the finner's natural will ":" that "nei❝ther evidences the most confpicuous and "multiplied, nor arguments the most power"ful and convincing, nor demonstration itself, i Chriftian Obferver, Jan. 1806. p. 34. m Toplady; Church of England vindicated, p. 78. can produce faith, which is a divine work, "a creation in the heart by the Spirit of "Chrift":"-that "the elect shall come to God, "and if they themfelves will not, the Lord "will make them willing in the day of his 86 power "that" believers are constrained by a powerful and irrefiftible influence:"and that it is only fovereign, diftinguish'ing, irresistible grace, which brings men to "heaven "." To meet these and similar positions, which are frequent in the mouths of our accufers, we may, in the first place, proceed upon the ground of those general arguments, which prove the election of men to be conditional. In proof of that doctrine we maintain, that I Chrift died for all men," in the plain, and obvious, and large fignification of the phrase; -that falvation is proffered to all men ;—that "the grace of God, that bringeth falvation," the faving grace of God, ή χαρις του Θεου ή σωτη glos, "hath appeared to all men'." But, if the faving grace of God hath appeared to all men, and if all men notwithstanding are not faved, (a fuppofition, which is too well fupported by P Evangelical Magazine for 1807. p. 81. the warrant of holy Scripture,) it follows, that the grace of God is not irrefiftible: that it is not certainly victorious: that it does not proceed efficacioufly and certainly to the attainment of its end: that in fhort it may be, and is, refifted. But as a confutation of thefe erroneous pofitions is of great importance to the cause of truth, the more especially by reafon, not only of their own prepofterous character, but of the mischievous confequences to` which they lead, I propose to give some confideration to the subject, independent of the general queftion with which it is connected; and endeavour to fhow, by express testimonies and direct arguments from Scripture, the extent of the influence to be ascribed to the divine grace. I apprehend it then to be plainly fet forth in Scripture, that the operation of the Holy Spirit on the minds of men is not irresistible : but that, whilst he "prevents us with his most "gracious favour and furthers us with his "continual help," and whilft from him we derive all our "fufficiency "" to do what is pleafing to God; instead of "overruling us in "our words and actions," a doctrine which t Communion Service. Overton, p. 125. u 2 Cor. iii. 5. we fee perversely afcribed to the Scriptures: and to the Church of England, he leaves us at the fame time the will, either to act in obedience to his heavenly motions, or not. "Al-"beit God is the principal cause and chief "worker of this juftification in us, without "whose grace no man can do no good thing, "but following his free-will in the state of a finner, increaseth his own injustice, and "multiplieth his fin; yet fo it pleafeth the "high wisdom of God, that man prevented. by his grace (which being offered, man 66 may, if he will, refufe or receive) fhall be "alfo a worker by his free confent, and obe"dience to the fame, in the attaining of his "own juftification "." "It is furely of the grace of God only, that first we be infpired" and moved to any good thing; but to refift temptations, and to perfift in goodness and go forward, it is both of the grace of God, and "of our free will and endeavour"." Such is the doctrine, which Cranmer and our Re-. formers deduced from "the oracles of God.". Such was the doctrine, believed in the ancient Jewish Church, when the wife Son of Sirach commented on the words of Mofes, "God. y Neceffary Doctrine and Erudition for any Chriftian Man. Article of Juftification. z Ibid. Article of Free-will. 66 "himself made man from the beginning, and " left him in the hand of his counfel; if thou. "wilt, to keep the commandments, and to perform acceptable faithfulness. He hath "fet fire and water before thee, ftretch forth thy hand unto whether thou wilt. Before man is life and death; and whether him. "liketh fhall be given him "." And fuch was the doctrine of the primitive Church of Christ, whose opinion, with the reafon of it, is briefly, expreffed by Irenæus, where he fays, "God, "always preferved the liberty of the will in. "man, that they might be justly condemned. "for their difobedience, who did not obey “ him, and that they who believed and obeyed, "him, might be honoured with incorrupti-, bility b. Shall we be told, that by this doctrine, which afcribes "the acceptance or refufal of› "the divine grace to the pleasure of man, we. "take from God his omnipotence?" God. forbid, we answer, that fuch a blafphemous a Ecclus. xiv. 14-17. bid quod erat femper liberum et fuæ poteftatis in homine femper fervaffe Deum et fuam exhortationem: ut jufte damnentur qui non obediunt ei, quoniam non obedierunt; et qui obedierunt et crediderunt ei, honorentur incorruptibilitate. Iren. lib. iv. cap. 29. |