James Morison, the Scottish Finney. IX
James Morison was on trial before the Presbytery for teaching on the atonement contrary to the Westminster Standards. Proving this would be an easy task, for Morison's teaching had not been 'done in a corner.' He had taught from the pulpit of one of the largest and most important churches in Kilmarnock, and he had published his teaching.
The first head of charges was 'error taught'. The first error that he was charged with was "that the object of saving faith to any person is the statement that Christ made atonement for the sins of that person, as He made atonement for the sins of the whole world; and that the seeing of this statement to be true is saving faith, and gives assurance of salvation." The second was teaching "that all men were able of themselves to believe the gospel unto salvation." Thirdly he was charged with teaching "That no person ought to be directed to pray for grace to help him to believe." Forthly he was charged with teaching erroneously "that repentance in scripture meant only a change of mind and was not godly sorrow for sin." Fifthly, he taught "That justification is not pardon, but that it is implied in pardon; that God pardons only in the character of Father, and justifies only in the character of Judge." The sixth charge related to election, "that election comes in the order of nature after the atonement." Seventhly he was charged with using language that deprecated the orthodox teaching on the atonement, especially "that Jesus could not so suffer the consequences of sin as to liberate us from deserving punishment." The final and eighth charge was that Morison denied the imputation of Adam's sin.
On the first head, Morison frankly acknowledged that he did teach what he was accused of teaching. But he argued that he was not bound to every jot and tittle of the Westminster Confession. He believed that his teaching was Biblical, and he would not change his mind.
On the second count, Morison also declared that he agreed with this. That meant that he was not simply a four-point Calvinist, he was a three-pointer. Logically, Morison argued, man could not be held responsible for not doing what he could not do. The only sort of 'moral inability' that there could be was a determined indisposition of heart. All conversions were due to the Holy Spirit however, for the Spirit only disposed the heart to believe, He did not create faith.
Morison affirmed the third charge too. He believed that only believers could pray. Unbelieving prayers were unacceptable to God. The first duty of a sinner was to believe in Christ, and the Confession gave no countenance to prayer by the unconverted.
Morison also confessed freely to the fourth charge. The Greek word 'metanoia' meant 'a change of mind', he argued. He was only using the word in its proper meaning.
Indeed, Morison confessed that he was guilty on all the charges, except the seventh. He did not deprecate the atonement, but he believed that, through all eternity, we would have to say 'God be merciful to me, a sinner'.
The verdict of the court was eagerly waited. We shall, God willing, see what it was next time.
The first head of charges was 'error taught'. The first error that he was charged with was "that the object of saving faith to any person is the statement that Christ made atonement for the sins of that person, as He made atonement for the sins of the whole world; and that the seeing of this statement to be true is saving faith, and gives assurance of salvation." The second was teaching "that all men were able of themselves to believe the gospel unto salvation." Thirdly he was charged with teaching "That no person ought to be directed to pray for grace to help him to believe." Forthly he was charged with teaching erroneously "that repentance in scripture meant only a change of mind and was not godly sorrow for sin." Fifthly, he taught "That justification is not pardon, but that it is implied in pardon; that God pardons only in the character of Father, and justifies only in the character of Judge." The sixth charge related to election, "that election comes in the order of nature after the atonement." Seventhly he was charged with using language that deprecated the orthodox teaching on the atonement, especially "that Jesus could not so suffer the consequences of sin as to liberate us from deserving punishment." The final and eighth charge was that Morison denied the imputation of Adam's sin.
On the first head, Morison frankly acknowledged that he did teach what he was accused of teaching. But he argued that he was not bound to every jot and tittle of the Westminster Confession. He believed that his teaching was Biblical, and he would not change his mind.
On the second count, Morison also declared that he agreed with this. That meant that he was not simply a four-point Calvinist, he was a three-pointer. Logically, Morison argued, man could not be held responsible for not doing what he could not do. The only sort of 'moral inability' that there could be was a determined indisposition of heart. All conversions were due to the Holy Spirit however, for the Spirit only disposed the heart to believe, He did not create faith.
Morison affirmed the third charge too. He believed that only believers could pray. Unbelieving prayers were unacceptable to God. The first duty of a sinner was to believe in Christ, and the Confession gave no countenance to prayer by the unconverted.
Morison also confessed freely to the fourth charge. The Greek word 'metanoia' meant 'a change of mind', he argued. He was only using the word in its proper meaning.
Indeed, Morison confessed that he was guilty on all the charges, except the seventh. He did not deprecate the atonement, but he believed that, through all eternity, we would have to say 'God be merciful to me, a sinner'.
The verdict of the court was eagerly waited. We shall, God willing, see what it was next time.
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