DISCOURSES on some important Theological Subjects, Doctrinal and Practical. 7s.
II.
ECCLESIASTICAL ESTABLISHMENTS not inconsistent with CHRISTIANITY. Part I. 2s. 6d. Part II. 2s.
III.
The CONSOLATIONS of CHRISTIANITY, in four Discourses. 3s. 6d.
IV.
On BAPTISMAL REGENERATION. 3s. 6d.
[Footnotes]
[1] Dr. Griffin in his “Lectures on Important Doctrines,” broadly charges the rejectors of Calvinism with embracing another Gospel, and with being on the high road to infidelity. “And when they have gone this length,” he says, “in frittering away man’s dependence on grace, they are just prepared to place him completely on his own works, to deny justification by faith, and of course, the proper influence of the atonement; short of this these systems never stop: and when they have gone thus far, there is but one step to a denial of the divinity of Christ and the infinite demerit of sin. The next step is universalism, and the next infidelity.” Every intelligent reader will know how to appreciate this senseless dogmatism. The infidel might with equal propriety charge the professors of Scriptural Christianity with being on the high road to Calvinism, and prepared, by their faith in the corruption of human nature, and the atonement of Christ, for the most extreme views of the Divine decrees. Yet these bold and baseless assertions have their weight with those for whom they are intended, and many weak but good persons are held in passive bondage to these teachers and their creed, through the holy fear of moving a step towards infidelity. On the other hand, we might retort the charge. Calvinism has made more infidels than any other corruption of Christianity, excepting Popery. But we suggest this only in the way of fair retaliation.
The rejectors of Calvinism do not reject “the doctrines of grace,” but the corruptions by which they have been dishonoured. They maintain, that on the absolute predestinarian scheme, there is no room for grace, such as the Gospel exhibits to the sinful and the lost; and that their own views are not only more accordant with the justice, but with the unmerited and infinite mercy of God. They ascribe all true holiness to the Divine Spirit.