66

ever been understood by Protestants to apply to Christ, as the son of David, and of whom David was a type. We find the inspired writers of the Old Testament often prophetically calling Christ David. Hence, says Jer. xxx. 9., they shall serve the Lord their God, and David their king, whom I will raise up unto them."And again, saith the Lord, "I will make an everlasting covenant with you, even the sure mer. cies of David." The David here spoken of, the apostles themselves explain to mean Christ.* And the inspired writer of these texts can mean no other, because David was dead long before they were written. Accordingly, the expressions of this psalm can by no means apply to David, the old king of Israel. In short, it must be evident, on the very reading of it, that the David here spoken of, can be no other than Christ, the anti-type and son of David.

Therefore, this psalm stands very much in the way of the whole Methodist scheme. Because, in the first place, it teaches the final perseverance of the saints, in as plain language as can be expressed: and, in the second place, it teaches that there was a covenant of redemption between the Father and the Son; which the prophet speaks, when he says, "the counsel of peace shall be between them both;"† and to which Christ alludes, when he says, Father, I have finished the work which the

*Acts xiii. 34, &c. Ib. ii.

† Zach. vi. 13.

of

once.

gavest me to do," and then pleads the reward.* In short, to deny this covenant, as the General Conference do, we may as well set the Bible, and the whole plan of redemption, aside at Because, if the Father hath not agreed in covenant (or bargain) to accept of the atonement at the hands of the Mediator, in behalf of the believer, we have no evidence that he will do it. Consequently, there is no hope of salvation for any of us.

Yet the General Conference, and Wesley in his Discipline, both attempt to get round this psalm, by saying, "The condition of repentance, in case of forsaking God's law, was implied, though not expressed; and so strongly implied, that this condition failing, not being performed, God did also fail David "t But let the reader, who values his immortal soul, turn back, and look again at the sacred text. The Lord says, that if this David's children did forsake his law, yet he would not fail him; but that he would return them by correction, and he would make his seed to endure for ever, neither would he alter or break his covenant; and then he confirmed it with an oath.

Seventhly. But after all the zeal of the Methodists to establish the freewill scheme, what would they gain provided they could effect it? It certainly would make the character of God

John xvii.

Dis. sec. iv. par. 6. Ditto Tract 5, page 86.

appear to us no better, but abundantly worse. As long as they admit this scripture truth, that some men will finally be damned for their sins, it must also be admitted, that God knew this when he made those men. And, indeed, so they say in their Discipline, that "God knows all men's believing or not believing." Therefore, when he made the final unbelievers, he knew that they would be damned at last. And if they should say, that the Lord did not know the final event of the wicked, the difficulty is still worse; because he kills with death, and sends thousands to hell, whom he did not know but what they would have repented, if he had spared them only another month.

:

If the Methodist doctrine arises from a zeal for the character of God, while the scriptures declare, that" the wicked are estranged from the womb they go astray as soon as they be born, speaking lies," why should they say that children are without sin? By this doctrine they highly impeach the character of the Almighty; because we see it to be a fact, that children are punished with pain, misery, and death: all this befalls them from the hand of God. Now, according to this doctrine, they would make God evidently to be both cruel and unjust, in punishing innocent beings. We would suppose, that if men were really zealous for God's

* Psalm lviii. 3.

character, they would be careful to avoid such a consequence in their doctrine.*

But the truth is, the amiableness of God's character is not the object to be gained by this freewill scheme; although I doubt not but some may think so. But, while others may pretend, that by this scheme they speak one word for the Lord, at the same time they speak two for themselves. If their scheme could be gained, it would put the Lord under foot, and establish themselves as masters: he might create the world, and every thing in it, for their accommodation, and send his Son to die, and take them to heaven, and make them happy. But they would have a freewill to do as they pleased, as long as they pleased, and to accept of this salvation when they pleased; and the Lord might look on as a servant, and accommodate his government according to man's freewill, and act as they would give him liberty. So says Wesley's Discipline, section 5, ques. 25: All this we know. 66 But we know like

wise, that God may, with man's good leave, cut short his work in whatever degree he pleases, and do the usual work of many years in a moment."

Let the pious reader pause for a moment !— let him reflect upon what he has read!-This

Although children are sinners by nature, we do not say that they are lost, but saved through Christ, by the covenant of redemption.

sentence stands towards the end of the Disci pline- The scheme is finished: this ide ais the key-stone of the arch.

In perfect accordance with this, is one part of Mr. K.'s answer to my 8th question in the debate: "Here is the image of God in man, Sir: as God was supreme in heaven, so man was supreme on earth." If so, it clearly follows-let each of these supremes mind their own business, and each allow the other to act as he pleases within his own dominions, and there will be no enmity between them. This leads us again to the root of man's depravity: Satan promised him, at the fall, that he should be as gods; and mankind ever claim the reward. Therefore, any person may perceive why this freewill scheme has ever been popular in a world of rebellious creatures. Nebuchadnezzar was once of this same opinion; but the Lord taught him, by an awful lesson, that the Most High doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, what doest thou?

Dear Methodist reader, we do not make these remarks with a design to wound your feelings; but we do it, because we consider you a candidate for eternity as well as ourselves. We wish to lead you to the root of a

*Thus the clerks have recorded this sentence as it fell from his lips.

+ Gen. iii. 5.