entire pollution and depravity. Original sin is not a mere physical
Remonstrant Theologians, as Episcopius and Limborch, go farther than this. Instead of limiting this sufficient grace to those who hear the gospel, they extend it to all mankind. 6. Those who thus believe are predestinated to eternal life, not however as individuals, but as a class. The decree of election does not concern persons, it is simply the purpose of God to save believers. "Decretum vocant Remonstrantes decretum prædestinationis ad salutem, quia eo decernitur, qua ratione et conditione Deus peccatores saluti destinet. Enunciatur autem hoc decretum Dei hac formula: Deus decrevit salvare credentes, non quasi credentes quidam re ipsa jam sint, qui objiciantur Deo salvare volenti, sive prædestinanti; nihil minus; sed, ut quid in iis, circa quos Deus prædestinans versatur, requiratur, ista enunciatione clare significetur. Tantundem enim valet atqui si diceres, Deus decrevit homines salvare sub conditione fidei.… Etiamsi hujusmodi prædestinatio non sit prædestinatio certarum personarum, est tamen omnium hominum prædestinatio, si modo credant et in virtute prædestinatio certarum personarum, quæ et quando credunt."
7. Wesleyan Arminianism
The Arminian system received such modifications in the hands of Wesley and his associates and followers, that they give it the designation of Evangelical Arminianism, and claim for it originality and completeness. It differs from the system of the Remonstrants,— 1. In admitting that man since the fall is in a state of absolute or entire pollution and depravity. Original sin is not a mere physical deterioration of our nature, but entire moral depravity. 2. In denying that men in this state of nature have any power to coöperate with the grace of God. The advocates of this system regard this doctrine of natural ability, or the ability of the natural man to coöperate with the grace of God as Semi-pelagian, and the doctrine that men have the power by nature perfectly to keep the commandments of God, as pure Pelagianism. 3. In asserting that the guilt brought upon all men by the sin of Adam is removed by the justification which has come
upon all men by the righteousness of Christ. 4. That the ability of man even to coöperate with the Spirit of God, is due not to anything belonging to his natural state as fallen, but to the universal influence of the redemption of Christ. Every infant, therefore, comes into the world free from condemnation on the ground of the righteousness of Christ and with a seed of divine grace, or a principle of a new life implanted in his heart. "That by the offence of one," says Wesley, "judgment came upon all men (all born into the world) unto condemnation, is an undoubted truth, and affects every infant, as well as every adult person. But it is equally true, that by the righteousness of one, the free gift came upon all men (all born into the world—infants and adults) unto justification." And Fletcher,3 says, "As Adam brought a general condemnation and a universal seed of death upon all infants, so Christ brings upon them a general justification and a universal seed of life." "Every human being," says Warren, "has a measure of grace (unless he has cast it away), and those who faithfully use this gracious gift, will be accepted of God in the day of judgment, whether Jew or Greek, Christian or Heathen. In virtue of the mediation of Jesus Christ, between God and our fallen race, all men since the promise Gen. 3:15, are under an economy of grace, and the only difference between them as subjects of the moral government of God, is that while all have grace and light enough to attain salvation, some, over and above this, have more and others less." Wesley says, "No man living is without some preventing grace, and every degree of grace is a degree of life." And in another place, "I assert that there is a measure of free will supernaturally restored to every man, together with that supernatural light which enlightens every man that cometh into the world."2 According to this view of the plan of God, he decreed or purposed, (1.) To permit the fall of man. (2.) To send his Son to make a full satisfaction for the sins of the whole world. (3.) On the ground of that satisfaction to remit the guilt of Adam's first transgression and of original sin, and to impart such a measure of grace and light to all and every man as to enable all to attain eternal life. (4.) Those who duly improve that grace, and persevere to the end, are ordained to be saved; God purposes from eternity, to save those whom He foresees will thus persevere in faith