Again ; as men differ with respect to the first beginnings of a work of grace, so do they also with respect to the manner in which it must be carried on ; some affirming, that God has engaged to "perfect that which concerneth us;" and others, that even St. Paul had reason to fear " lest he himself should become a cast-away." But why should these things be deemed incompatible1? Does not every man feel within himself a
« 1 Cor. iv. 7. h 1 Cor. xv. 10.
1 Benhadad might have recovered from his disease, though God had decreed that, by Hazael's device, he should die of it ; (2 Kings viii. 10.) so we may (for aught that there is in us) die in our sins, though God lias decreed that he will save us from death. In both cases the decree <>i God stands ; but the possibility of the event, as considered in itself, remains unaltered. Neither our liableness to perish prevents the execution of Cod's decree ; nor does his decree alter our liableness ( in (iur.se Ires) to perish.
liableness, yea, a proneness to fall ? Does not every man feel, that there is coiruption enough within him to drive him to the commission of the greatest enormities, and eternally to destroy his soul ? He can have hut little knowledge of his own heart who will deny this. On the other hand, who that is holding on in the ways of righteousness, does not daily ascribe his steadfastness to the influence of that grace, which he receives from God ; and look daily to God for more grace, in order that he maybe " kept by his power through faith unto salvationk?" No man can in any measure resemble the scripture saints, unless he be of this disposition. Why then must these things be put in opposition to each other, so that every advocate for one of these points must of necessity controvert and explode the other ? Only let any pious person, whether Calvinist or Arminian, examine the language of his prayers after he has been devoutly pouring out his soul before God, and he will find his own words almost in perfect consonance with the fore- going statement. The Calvinist will be confessing the extreme depravity of his nature, together with his liability and prone- ness to fall ; and the Arminian will be glorifying God for all that is good within him, and will commit his soul to God, in order that He who has laid the foundation of his own spiritual temple, may also finish it1.
k Zech. iv. 9. 1 1 Pet. i. 5.
A circumstance within the Author's knowledge reflects so much light upon this subject, that he trusts he shall be pardoned for relating it.
A young Minister, about three or four years after he was ordained, had an opportunity of conversing familiarly with the great and vene- rable leader of the Arminians in this kingdom ; and, wishing to im- prove the occasion to the uttermost, he addressed him nearly in the following words : " Sir, I understand that you are called an Arminian ; and I have been sometimes called a Calvinist ; and therefore I suppose we are to draw daggers. But before I consent to begin the combat, with your permission I will ask you a few questions, not from imperti- nent curiosity, but for real instruction." Permission being very readily and kindly granted, the young Minister proceeded to ask, " Pray, Sir, do you feel yourself a depraved creature, so depraved, that you would never have thought of turning unto God, if God had not first put in into your heart ?" — " Yes," says the veteran, " I do indeed." ■ — " And do you utterly despair of recommending yourself to God by
xviii PREFACE.
Doubtless cither of these points may be injudiciously stated, oi improperly applied. If the doctrines of Election and Pre- destination be so stated as to destroy man's free agency, and make him merely passive in the work of salvation, they are not stated as they are in the Articles and Homilies of our Church, or as they are in the Holy Scriptures. On the other hand, if the doctrines of free-will and liableness to final apostasy be so stated as to rob God of his honour, and to deny that he is both " the Author and the Finisher of our faith," they are equally abhorrent from the sentiments of our Established Church, and from the plainest declarations of Holy Writ.