Lord, I am oppressed, undertake for me.' And in addition to the weight of unpardoned sin, Satan was permitted to buffet me very sorely; by day frequently telling me I had better give up the struggle; by night scaring me with awful visions: thus was I tempted and tormented by day and by night. I made my case known to my companion; he sympathized with me, although he was not yet converted to God himself. The sabbath evening following, while I was engaged in prayer, earnestly beseeching the Almighty for pardon and salvation, his soul was set at liberty; then did he praise his gracious Deliverer with all his ransomed powers. A few nights after this, I felt my mind greatly depressed, and an unaccountable burden of grief weighing down my spirits. Under this impression I went to the prayer meeting, accompanied by my young companion, and while engaged in our devotions, I felt my heart much drawn out after God; and in an instant I felt such a sensible change within me that I had no doubt all my guilt and condemnation were removed; for the burden was gone from my mind, my heart was free, and all my doubts and fears were taken away. But notwithstanding I felt this change, I was somewhat disappointed, for I had thought a soul born of God must be wonderfully strong and glorious; but I felt as weak as a bruised reed, and that I must constantly watch and pray, and live by faith in God every moment. So I clearly saw that it was by grace through faith that I was saved, and that not of myself, it was the gift of God through our Lord Jesus Christ." (To be concluded in our next.) MISCELLANEOUS. ARMINIANISM. (Continued from vol. x, page 460.) OUR last number on this subject concluded with a short history of the synod of Dort. The proceedings of this assembly of ecclesiastics were marked with that asperity of spirit and partiality of decision which are so often characteristic of fallen, erring man; and one would suppose, that instead of affording matter of exultation, the recollection of it, like the recollections of all aberrations of human beings, would be a cause of much humiliation and self abasement. We do not wish, however, to be misunderstood on this subject. That proud spirits may have enlist ed in the ranks of Arminianism we have no doubt; but that the doctrine, rightly understood, necessarily leads to pride, is more than can be proved, either from its tendency to gratify the propensities of our fallen nature, or from the spirit and conduct of its genuine disciples. Neither does an ignorance of God, or want of information respecting the principles of science in general, necessarily associate itself with the doctrines of Arminianism; although many such have been numbered among its disciples, happily reclaimed, indeed, from their ignorance of divine things, and convert * The salvation he now experienced. ed from the error of their ways; for, as in former days, so now, "not many noble, not many wise men after the flesh, are called." Neither Calvinism nor Arminianism, considered simply as a system of doctrines and ethics, will humble the proud heart of man; but it is the application of the distinguishing truths of the gospel of Christ to the sinner's heart by the energy of the Holy Spirit, which strips him of his pride, humbles him before God, and makes him "abhor himself, and repent as in dust and ashes." This, and this alone, brings him to the foot of the cross, as an humbled penitent sinner, conscious of his ill deserts and of his entire dependance on God for "salvation by the remission of sin." Whether, therefore, a man be a professed Arminian, Calvinist, or Methodist, unless his heart be brought under the influence of grace, the grace of regeneration and sanctification, he is still a proud man, and ignorant of the way of life and salvation by faith in Jesus Christ. It seems to have been the policy of some of the writers on the opposite side of this question, as it unquestionably is of the Dutch Reformed Magazine, to impress their readers with a belief that the advocates of general redemption have been deficient in mental capacity and theological attainments. They have not been content with ranking them with reprobates, the enmity of whose hearts is shown in their opposition to what they call divine decrees, but which we beg leave to call human decrees, but they must class them with the unthinking crowd, whose thoughtlessness disqualifies them for discriminating between truth and error, or of determining on the truth of a proposition, from that deep, philosophical research, which characterizes a well disciplined mind. How far this is true in respect to the advocates of general redemption before the rise of Methodism, may be seen in our former numbers. In examining its truth in its application to ourselves as a body, we feel some hesitancy, as it involves a delicacy which every one must feel when called upon to vindicate himself and other living characters from a charge of ignorance and pride. Happily, however, we are relieved in a great measure from this unpleasantness, as far as it respects the founders of our church, and the able advocates who have defended its doctrines. Those holy and able men of God have gone to their reward. It is well known that soon after the great revival of religion commenced, since denominated Methodism, the principal instruments of it became divided in sentiment, though not in affection,—on those points which mark the difference between Calvinism and Arminianism. The two WESLEYS, JOHN and CHARLES, led off the van of the Arminian ranks, while WHITEFIELD and HERVEY wheeled to the left as leaders of the Calvinistic forces. Without detracting from the latter, we hesitate not to say, that for weight of talent, for a critical and experimental knowledge of divinity, as well as for general science, JOHN WESLEY stands unrivalled amidst his cotemporaries, whether friends or enemies. His brother CHARLES, as a divine, was a workman that need not to be ashamed, and as a Christian poet, he bears the palm from all his compeers. The second to John Wesley in this theological warfare, the Rev. JOHN FLETCHER, exercised in a panoply that with 6 stood the onsets of all his antago- settling the point of controversy. nists. This man of God, armed Is it certain, for instance, that bewith those weapons furnished by a cause a man demurs at receiving profound erudition, by a highly for truth John Calvin's definition cultivated intellect, and by a deep of predestination, election, and reexperience of divine things, was probation, he is ignorant of the qualified to wield the controversial Scriptures, ignorant of experimentsword, which he so reluctantly al and practical godliness! If all took up, with such masterly skill, those who withhold their assent as to put to flight all his polemical from that doctrine, held at the same adversaries. It would be an idle time that with which Arminians pretence for any one to undertake have been falsely accused of to depreciate either the wisdom or holding, namely, justification by goodness, the humility or forti- their own righteousness, that men tude, the learning or ingenuity, of either of these men. The fact is, that the weight of their talent, and the influence of their character, pressed so heavily on those points of their opponents' creed which were the subjects of controversy, as to render a defence of them extremely difficult, if not altogether impossible. So effectual, indeed, have been the arguments of our fathers on these subjects, that their children, though but recently "is sued from behind the counter," need not fear to engage the "men of deep reading," who now come forward to prop up the tottering edifice of Calvinistic decrees. It is possible that all we have said respecting the attainments of these eminent men, may pass for nothing, from the consideration that it is not want of literature which rendered them incompetent for judging accurately respecting divine truth, but an ignorance of God's method of saving sinners. In reply to such a suggestion, we say that this is assuming the whole question in debate. To say that because a man dissents from another on an abstruse point of theology, he is ignorant of God and divine things, is, to be sure, an easy and short method of silencing debate but it will not be considered an argument, a priori, for may be saved independently of the grace of God in Christ Jesus, thereby setting aside the grand and distinguishing doctrine of the atonement, human depravity and guilt, &c,-there might be just ground to suspect their want of spiritual illumination; but we boldly deny that this is included in the system of Arminius, or of the doctrines of the Methodists. A Calvinist affirms that "God has foreordained whatsoever comes to pass." The Arminian dissents. The Calvinist replies, "this is a proof of your ignorance." Is this argument? Suppose the Arminian were to retort upon his antagonist, by saying, "Your affirmation is the effect of your ignorance." Are they not even? And by offering such insults for arguments, do they not both display either their ignorance or their petulancy? Let us have done, then, with this worse than childish warfare. Let the Calvinist produce his strong arguments; and let the Arminian, if this polemical discussion must be continued, reply to them, and let the impartial judge who is the wiser. The cry of ignorance comes with an ill grace from those who attempt to silence their adversaries with such a poor substitute for Scripture and argument. It is granted, indeed, that igno" rance of the plan of redemption and salvation may very well be associated with much human learning and deep philosophical thought on other subjects not immediately connected with divinity. A man may be a profound statesman, philosopher, an eminent linguist, a faithful and accurate historian, a skilful physician, and justly celebrated in any other profession, and so far as human accomplishments are concerned, may be an ornament to society as a citizen, and yet remain ignorant of God and of Jesus Christ. Yea, we go farther a man may be deeply read in the Scriptures, and, so far as merely human learning will qualify him, may have a correct theoretical knowledge of divinity, may "understand all knowledge, and mysteries, and speak with the tongue of men and angels," and yet lack that charity or love, without which he is but " a sounding brass and a tinkling cymbal." It is the Spirit of the Most High which gives this understanding to man. That eternal life which results from knowing God and Jesus Christ whom he hath sent, is not of human origin, is not obtained by any merely intellectual acquirement, but is eminently the "gift of God through our Lord Je sus Christ." As to the "things of the Spirit," " they are foolishness" to the carnally minded, whatever may be their attainments in critical and scientific knowledge. We have not, therefore, enumerated the preceding names merely as learned men, in the common acceptation of that term, but because we think they gave, that is, most of them, every evidence which might be reasonably required, that they possessed this divine knowledge. They were not only skilled in the languages, in logic, and other branches of human science, but they were deeply devoted to God. Respecting some of them, we have accounts of their personal experience. In these we discover those marks of a work of grace upon their hearts which we believe all experimental Christians will consider unequivocal. Convinced of their utter depravity and guilt, as natural and practical sinners, they were led to lament their misery and helplessness, to renounce all dependance on themselves for life and salvation: were conducted to the Lord Jesus as their almighty Saviour, through whose atoning blood alone they sought and found pardon and acceptance before God;* confessing that they were 66 strangers and pilgrims on the earth," they de *As a confirmation of the truth of these remarks, we will take the liberty to present the reader with the following extract from the Journal of Mr. John Wesley. It was written immediately on his return from Georgia in America. "It is now two years and almost four months, since I left my native country, in order to teach the Georgian Indians the nature of Christianity. But what Why (what I the least of all suspected) have I learned myself in the mean time? that I who went to America to convert others, was never myself converted to God. I am not mad, though I thus speak; but I speak the words of truth and soberness; if haply some of those who still dream may awake, and see, that as I am, so are they. I "Are they read in philosophy? So was I. In ancient or modern tongues? So was also. Are they versed in the science of divinity? I too have studied it many years. Can they talk fluently upon spiritual things? The very same could I do. gave all my goods to feed the poor. Do Are they plenteous in alms? Behold, I they give of their labour as well as their substance? I have laboured more abundAre they willing to antly than they all. suffer for their brethren? I have thrown up my friends, reputation, ease, country; have put my life in my hand, wander ing into strange lands; I have given my body to be devoured by the deep, parched up with heat, consumed by toil and wea riness, or whatsoever God shall please to bring upon me. But does all this (be it I clared by their conduct that they "sought a better city, that is a heavenly ;" and by a long and laborious life in the cause of God, furnished the most unequivocal scriptural evidence of a thorough acquaintance with the " things of the Spirit:" while their death evinced their unshaken confidence in God their Saviour, and their firm hope of immortal blessedness. Those who choose to call these men ignorant, understanding that word in whatever sense they choose in its application to human beings, may do so; but we venture to affirm that such a declaration will add nothing to their reputation for either wisdom or candour. more or less it matters not) make me acceptable to God? Does all I ever did or can know, say, give, do, or suffer, justify me in his sight? Yea, or the constant use of all the means of grace? (which nevertheless is meet, right and our bounden duty.) Or, that I know nothing of myself, that I am as touching outward, moral righteousness blameless? Or, (to come closer yet) the having a rational conviction of all the truths of Christianity? Does all this give me a claim to the holy, heavenly, divine character of a Christian? By no means. If the oracles of God are true, if we are still to abide by the law and testimony: all these things, though when ennobled by faith in Christ, they are holy, and just, and good, yet without it are dung and dross. "This then have I learned in the ends of the earth, that I am fallen short of the glory of God; that my whole heart is altogether corrupt and abominable, and consequently my whole life, (seeing it cannot be, that an evil tree should bring forth good fruit:) That my own works, my own sufferings, my own righteousness, are so far from reconciling me to an offended God, so far from making any atonement for the least of those sins, (which are more in number than the hairs of my head,) that the most specious of them need an atonement themselves, or they cannot abide his righteous judgment: That having the sentence of death in my heart, and having nothing in or of myself to plead, I have no hope but that of being justified freely through the redemption that is in Jesus: I have no hope 3. Our next question is, whether an Arminian is" stipulating terms and conditions in order to obtain his own justification." Whether the writer of this article intended to make a distinction between "terms" and "conditions," or not, we cannot tell. Neither is it entirely clear what he means by " stipulating terms and conditions." We suppose, however, that the writer meant to assert that Arminians, not contented with the terms proposed in the gospel, insist, as a condition of their salvation, on others of their own invention; or else, that although there are no conditions in the gospel, the Arminians will not submit to be saved but that if I seek I shall find Christ, and 'be found in him, not having my own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith.' "If it be said, that I have faith (for many such things have I heard from many miserable comforters,) I answer, so have the devils,-a sort of faith; but still they are strangers to the covenant of promise. So the apostles had even at Cana in Galilee, when Jesus first manifested forth his glory; even then they, in a sort believed on him; but they had not then the faith that overcometh the world. The faith I want is, 'A sure trust and confidence in God, that through the merits of Christ, my sins are forgiven, and I reconciled to the favour of God.' I want that faith which St. Paul recommends to all the world, especially in his epistle to the Romans: that faith which enables every one that hath it to cry out, I live not; but Christ liveth in me: and the life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me.' I want that faith which none can have without knowing that he hath it, though many imagine they have it, who have it not. For whosoever hath it, is freed from sin, the whole body of sin is destroyed in him; he is freed from fear, having peace with God through Christ, and rejoicing in hope of the glory of God. And he is freed from doubt, having the love of God shed abroad in his heart, through the Holy Ghost which is given unto him; which Spirit itself beareth witness with his spirit that he is a child of God.'" |