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SIX

DISCOURSES,

CONCERNING

1.

IV. ELECTION and REPRO. LIBERTY of the WILL. BATION.

V.
II.

DEFECTIBILITY of the EXTENT of CHRIST's

SAINTS.
REDEMPTION.

VI.
III.

ANSWER to THREE OB. The GRACE of GOD.

JECTIONS.

BY DANIEL WHITBY, D. D. LATE CHANTOR OF THE CATHEDRAL CHURCH OF SARUM.

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THENEW YORK PUBLIC LIBRARY 161374

ASTOR, LENOX AM) TILDEN FOURCATIO:

1:399.

PRE FACE.

THEY who have known my education may remember, that I was bred up seven years in the University under men of the Calvinistical persuasion, and so could hear no other Doctrine, or receive no other instructions from the men of those times, and therefore had once firmly entertained all their doctrines. Now that which first moved me to search into the foundation of thele doctrines, viz. The Imputation of Adam's Sin to all its pofterity, was the strange consequences of it; this made me search the more exactly into that matter, and by reading Foshua Placæus, with the answer to him, and others on that subject, I soon found cause to judge that there was no truth in it.

SECTION 1.-After some years study I met with one who seemed to be a Deit, and telling him that there were arguments sufficient to prove the truth of Christian Faith, and of the holy Scriptures, he scornfully replied, Yes: And

you will prove your Doctrine of the Imputation of Original Sin from the fame Scripture ; intimating that he thought that doctrine, it contained in it, sufficient to invalidate the truth and the authority of the Scriprure. And by a little reflection I found the ftrength of his argument ran thus: That the truth of holy Scripture could no otherwise be proved to any man that doubted of it, but by reducing him to fome abfurdity, or the denial of some avowed principle of reason. Now this imputation of Adam's fin to his posterity, fo as to render them obnoxious to God's wrath, and to eternal damnation, only because they were born of the race of Adam, seemed to him as contradictory to the common reason of mankind, as any thing could be, and so contained as strong an argument against the truth of Scripture, if that doctrine was contained in it, as any could be offered for it. And upon this account I again searched into the places usually alledged to confirm that doctrine, and found them fairly capable of other interpretations. One doubt remained fill, whether Antiquity did not give suffrage for this doctrine ; and here I found the words of Voffius very positive, that Ecclefia Catholica fic femper judicavit, the Carbolic Cburch always so judged ; which he endeavors to prove by testimonies from Ignarius to St. Auftin. This set me on the laborious task of perusiirg the writings of antiquity till that time, and upon an impartial search, I found that all the passages he had collected were impertinent, or at least insufficient to prove the point; yea, I found evidence sufficient of the truth of that which Peter du Moulin plainly owns, that from the time of the Apofles to Sr. Austin's sime, all the Ecclefiafical Writers seem to write incautiously of Ibis Marter, and to incline 10.what he calls Pelagianism. And of this having made a collection, I finished a treatise of Original fin, in Larin, which hath been composed about twenty years, though I have not thought it advisable to publish it.

Another tiine I discoursed with a Physician, who said, there was lome cause to doubt the truth of Scripture; for, saith he, it seems plainly a

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those

hold forth the doctrine of absolute election and reprobation, in the ninth
chapter to the Romans, which is attended with more evident absurdities
than can be charged on them who question the truth of Scripture : And
also feemeth as repugnant to the common noticn which mankind have
received of divine juftice, goodness and sincerity, as even the saying that
God considering man, in massa perdita, as lof in Adam, may delude him
with false miracles, seemeth repugnant to his truth. And reading in (a)
Mr. Dodwell, that bold stroke, that St. Paul being bred a Pharisee spake
there, and is to be interpreted, ex mente Pharisæorum, according to the
Doctrine of obe Pharisees concerning, Fate, which they had borrowed
from the Stoics; I fet myfelf to make the beft and exactest search I
could into the senfe of the Apofle in that chapter, and the best help I
had to attain to the sense of that chapter which I have given in my para:
phrase, I received from a manuscript of Dr. Patrick, the fate worthy
Bishop of Ely, on that subject. Thence I went on to exainine all that
was urged in favor of thefe doctrines from the holy Scripture, and this
produced one considerable part of these discourses. And it was no small
confirmation of the sense both of the places here produced against, and
reícucd from the falle interpretations of the adversaries of this doctrine,
71.) that I found I will failed with the stream of Antiquity, seeing only
one, St. Aufin, with his two Boatswains, Prosper and Pulgentius, tug-
ging hard against it, and often driven back into it by the strong current
of Scriprure, reason and of common sense.

Section II.-—adly. I also found that the Heretics o of old, used many of
the same texts of Scripture, to the same purposes, as the patrons of these
doctrines do at present; as hath been oft observed in these discourles.

3dly. That the Valentinians, Marcionites, Basilidians, Manichees, Priscillianists and other Heretics were condemned by the ancient champions of the Church upon the same accounts, and from the same Scrips tures and reasons, which we now use againit

these Decretalifts; and the principles on which they founded all their confutations of them,

were thele.

ift. That it is not our nature, but our will, and choice of that from which we might abstain, which was the root and fountain of all our wickedness; for otherwise, fay they, TēON MOUNTOC ha cynanuele, that God, who is the author of our nalure, muft be the author of our fin ; this doctrine they unanimously teach from Juftin Martyr and Irenæus, to St. Auftin, who declares, (b) natura malas animas nullo modo ele poffe, that it is impossible, according to the Definitions be bad given of kn, that Souls pould be evil by Nature.

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2dly. That we do not become finners by our birth, and that they who fay we are by nature Children of Wrath

in the most dreadful tense) make God the author of our in, it being God who hath establimed the order, in the generation of mankind, which neither he that begets, nor he that is begotten can correct, and by whose benediction mankind encrease and multiply. An infant therefore cannot, say they, be a sinner by liis father's fault, (c) mais gap ünÒ Tô natpós š didwoo daxmu; for a Child doin not suffer punishment for his Father's Fauli, says Chrysostom; and (d)

ii 11

(a) Proleg ad J. Stcarn de oblin.' 41. p. 147.- (6) Lib. de duab. Anim. c.

-(0) Iu Johan, ix. 2.md) In Johan, ix. 2. lúd, L. 2. Epift. 272,

1

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