Calvinism and Arminianism

SOVEREIGNTY, FREEWILL AND SALVATION
PROF. M. M. NINAN
19. It is the foundation of the Christian religion; because in it, the two-fold love of God may
be united together — God’s love of righteousness [or justice], and his love of men, may,
with the greatest consistency, be reconciled to each other.
20. Lastly. This doctrine of Predestination, has always been approved by the great majority
of professing Christians, and even now, in these days, it enjoys the same extensive
patronage. It cannot afford any person just cause for expressing his aversion to it; nor can it
give any pretext for contention in the Christian Church.
It is therefore much to be desired, that men would proceed no further in this matter, and
would not attempt to investigate the unsearchable judgments of God — at least that they
would not proceed beyond the point at which those judgments have been clearly revealed
in the scriptures.
This, my most potent Lords, is all that I intend now to declare to your mightinesses,
respecting the doctrine of Predestination, about which there exists such a great controversy
in the Church of Christ. If it would not prove too tedious to your Lordships, I have some
other propositions which I could wish to state, because they contribute to a full declaration
of my sentiments, and tend to the same purpose as that for which I have been ordered to
attend in this place by your mightinesses.
There are certain other articles of the Christian religion, which possess a close affinity to the
doctrine of Predestination, and which are in a great measure dependent on it: Of this
description are the providence of God, the free-will of man, the perseverance of saints, and
the certainty of salvation. On these topics, if not disagreeable to your mightinesses, I will in
a brief manner relate my opinion. ……………….
III. THE FREE-WILL OF MAN
This is my opinion concerning the free-will of man: In his primitive condition as he came out
of the hands of his creator, man was endowed with such a portion of knowledge, holiness
and power, as enabled him to understand, esteem, consider, will, and to perform the true
good, according to the commandment delivered to him. Yet none of these acts could he do,
except through the assistance of Divine Grace. But in his lapsed and sinful state, man is not
capable, of and by himself, either to think, to will, or to do that which is really good; but it is
necessary for him to be regenerated and renewed in his intellect, affections or will, and in
all his powers, by God in Christ through the Holy Spirit, that he may be qualified rightly to
understand, esteem, consider, will, and perform whatever is truly good. When he is made a
partaker of this regeneration or renovation, I consider that, since he is delivered from sin,
he is capable of thinking, willing and doing that which is good, but yet not without the
continued aids of Divine Grace.
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