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  From The Arminian Theory of Redemption by Robert Louis Dabney   The subjects which are now brought under discussion introduce us to the very center of the points which are debated between us and Arminians. I propose, therefore, for their further illustration, and because no better occasion offers, to consider here their scheme.   The sources of Arminian Theology would be best found in the apology of Episcopius, Limborch’s Christian Theology, and Knapp’s Christian Theology. Among the English may be consulted, as a low Arminian, Daniel Whitby’s Five Points; as high Arminians, Wesley’s Doctrinal Tracts, and Watson’s Theological Institutes. For refutation of Arminianism, see Stapfer, Vol. 4; Turrettin; Hill, bk. 4, ch. 9.   I. A connected view of the Arminian tenets: Five points of Remonstrants Ambiguous   The five points handed in by the Arminians to the States General of Holland, in their celebrated Remonstrants, were so covertly worded as scarcely to disclose their true sentiments. The assertions concerning original Sin and Free will, were seemingly such as Calvinists could accept. The doctrine of common grace was but obscurely hinted; and the perseverance of Saints was only doubted. But their system soon developed itself into semi-Pelagianism, well polished and knit together. Discarding the order of the five points, I will exhibit the theory in its logical connection. Logical Source in Doctrine of Indifferency of the Will.   1. Its starting point is the doctrine of indifference of the will, and a denial of total depravity, as held by Calvinists. According to the universal consent of Pelagians and Socinians, this self-determination of the will is held necessary to proper free agency and responsibility. Take Whitby as a type of the grosser Arminians. He thinks Adam was created liable, but not subject, to bodily death, and his immunity in Paradise was secured by his access to the Tree of Life. His sin made death and its attendant pains inevitable; and this his posterity inherit, according to the natural law, that like begets like. This has produced a set of circumstances, making all men so liable t

We shall now attempt to show the ground on which we assert that the Sabbath, “from the resurrection of Christ, was changed into the first day of the week, which in Scripture is called the Lord’s day, and is to be continued to the end of the world as the Christian Sabbath.” This proof is chiefly historical, and divides itself into two branches; first, that drawn from the inspired history of the New Testament; and second, that found in the authentic but uninspired testimony of primitive Christians. The latter, which might have been thought to demand a place in our review of the history of Sabbath opinions has been reserved for this place, because it forms an interesting part of our ground of argument. But let us here say, once for all, that we invoke this patristic testimony, in no popish or prelatic spirit of dependence on it. In our view, all the uninspired church testimony in the world, however venerable, would never make it our duty to keep Sunday as a Sabbath. We use these fathers simply as historical witnesses; and their evidence derives its whole value in our eyes from its relevancy to this point; whether or not the apostles left a custom of observing Sunday, instead of the Sabbaths, established by their example in the Churches. Our first, or preliminary argument for the observance of Sunday as the Sabbath, is that implied in the second Scripture reference subjoined by our Confession to the sentence we have just quoted from it. If we have been successful in proving that the Sabbath is a perpetual institution, the evidence will appear perfect. The perpetual law of the decalogue has commanded all men, in all time, to keep a Sabbath-day; and “till heaven and, earth pass, one jot or tittle shall not pass from the law of God till all be fulfilled.” The Apostle, in Col. 2:16-17, clearly tells us that the seventh day is no longer our Sabbath. What day, then, is it? Some day must have been substituted; and what one so likely to be the true substitute as the Lord’s day? The law is not repealed; it cannot be. But Paul has shown that it is changed. To what day is the Sabbath changed, if not to the first? No other day in the week has a shadow of a claim. It must be this, or none; but it cannot be none: therefore it must be this. The other main argument consists in the fact that disciples, inspired apostles, and their Christian associates, did observe the Lord’s day as a religious festival. And this fact

  If God makes proposals of mercy to men, who, he foresees, will certainly reject them and perish, and whom he immutably purposes to leave without effectual calling, how can his power and wisdom be cleared, save at the expense of his sincerity? or his sincerity at the expense of his wisdom or power? This is obviously the point in the Reformed or Augustinian theology most difficult of adjustment. The excogitation of the scheme of the “Hypothetic Universalists” among a part of the French Reformed, and the intricate discussions between them and the Genevans, evince the fact. It is also disclosed in the proposal of this problem by Sir Robert Boyle, to John Howe, as a proper subject for the exercise of his sanctified acumen. The result was his famous treatise, The Reconcileableness of God’s Prescience of the Sins of Men with the Wisdom and Sincerity of his Counsels, etc. It is against this point that the most persistent attacks of Arminians are still made. “It is at this point,” says Dr. A. A. Hodge’s Atonement, “very wisely, as we think, the Arminian erects his main citadel. We freely admit that just here the advocates of that system are able to present a greater number and variety of texts which appear to favor the distinguishing principles of their system than they are able to gather in vindication of any other of their main positions.” ... “Then gathering together their scriptural evidence for the general and indefinite design of the Atonement, they proceed with great appearance of force to argue inferentially against the outflanked Calvinistic positions of unconditional election and efficacious grace. In this manner Richard Watson, in effect, puts the strain of his entire argument upon this one position.”   The occasion for calling in question either God’s sincerity, or his wisdom, or power, upon the supposition of an unconditioned decree, arises from three classes of Scriptures. One is the indiscriminate offer of salvation. Another is the ascription of Christ’s sacrifice to love for “the world” as its motive, and the calling of him the “Lamb of God who taketh away the sins of the world,” “giveth himself for the world,” etc. The third is composed of those which present God as pitying all sinners, and even those who are never saved. Every reader’s mind will suggest texts of each class. Now, it is notorious that these furnish the armory from which the Arminians equip their most pertinacious attacks on Calvini