what it gives with one hand, it takes back with the other attributing to grace the restoration of this natural ability lost by the fall. If the effects of Adam?s fall on his posterity are such that they would have been unjust if not repaired by a redeeming plan that was to follow it, then God?s act in providing a Redeemer was not an act of pure grace. He was under obligation to do some such thing, salvation is not grace, but debt.? A. J. Gordon, Ministry of the Spirit, 187 sq ., denies the universal gift of the Spirit, quoting <431417>John 14:17 ? ?whom the world cannot receive; for it beholdeth him not, neither knoweth his?; 16:7 ? ?if I go, I will send him unto you?. Christ?s disciples were to be the recipients and distributors of the Holy Spirit and his church the mediator between the Spirit and the world. Therefore <411615>Mark 16:15 ? ?Go ye into all the world, and preach,? implies that the Spirit shall go only with them. Conviction of the Spirit does not go beyond the church?s evangelizing. But we reply that Gen. 6:3 implies a wider striving of the Holy Spirit.

B. It contradicts Scripture in maintaining:

(a) that inherited moral evil does not involve guilt,

(b) that the gift of the Spirit, and the regeneration of infants, are matters of justice,

(c) that the effect of grace is simply to restore man?s natural ability, instead of disposing him to use that ability aright,

(d) that election is God?s choice of certain men to be saved upon the ground of their foreseen faith, instead of being God?s choice to make certain men believers,

(e) that physical death is not the just penalty of sin, but is a matter of arbitrary decree.

(a) See Dorner, Glaubenslehre, 2:58 (System of Doctrine, 2:352-359) ? ?With Arminius, original sin is original evil only, not guilt. He explained the problem of original sin by denying the fact and turning the native sinfulness into a morally indifferent thing. No sin without consent and no consent at the beginning of human development therefore, no guilt in evil desire. This is the same as the Romanist doctrine of concupiscence, and like that, leads to blaming God for an originally bad constitution of our nature. Original sin is merely an enticement to evil addressed to the free will. All internal disorder and vitiosity is morally indifferent and becomes sin only through appropriation by free will. But involuntary, loveless, proud thoughts are recognized in Scripture as sin yet they spring from the

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