YALE UNIVERSITY
LIBRARY

REMARKS

ON THE

REFUTATION OF CALVINISM,
BY GEORGE TOMLINE, D.D. F. R. S.
toao DAHOP op LISrCOlN, and dean of st. PADL's, LONDON.
BY THOMA& SCOTT,
JlECrOR OF ASTON SANDFORD, BUCKS.

" Be ready always to give an answer to every man, that asketh you a
"reason ofthe hope that is in you, with meekness, and fear." - I Pet. iii. IS.
' Take special care, before you aim your shafts at Calvinism, that you
' know what is Calvinism, and what is not : that, in that mass of doctrine,
' which it is of late become the fashion to abuse under the name of CaU
' vinisni ; you can distinguish witli certainty, between that part, which is
' nothing better than Calvinism, and that which belongs to our common
- Christianity, and the faith of the Reformed Churches.' Bp. Horseley.
' Accusatio crimen desideraf, rem ut definiat, hominem nt notct, argu-
mento probet, teste confirmet.' Cicero.

IN TWO VOLUMES.

VOL. IL

lonBotif
PWHtTED FOR THK ADTHOB BY 0. BALDWIN, NEW BRIDaB STREET ;
AND SOLD BY L, B. SEELEY, 169, FLEET STREET.

CONrEN'I\8 TO
VOL. II.

PAG^
Remarks on the Fourth Chapter. — On universal
Redemption, Election, and Reprobation ... 1
— — - on the Fifth Chapter. — Quotations
from the ancient Fathers of the Christian
Church, in chronological order, for the pur
pose of proving that they maintained doctrines
in direct opposition to the peculiar tenets of
Calvinism  ,  223
 on the Sixth Chapter. — Quotations
from the ancient Fathers of the Christian
Church, for the purpose of proving that the
earliest Hereticks maintained opinions greatly
resembling the peculiar tenets of Calvinism . 557
¦ on the Seventh Chapter. — Quotations
from the Works of Calvin  5Q2
¦ on the Eight Chapter. — Containing a
brief historical account of what are now called
Calvinistic doctrines  702
Appendix  78$

CORRIGENDA ET ADDENDA

SECOND VOLUME.

Page 18, line 22, before to will insertion.
 31, — 2, tnr apostle read apostate.
 34, — 26, before Careth insert ' He is equally the Maker and Lord
' of all, and.'
 51, — 6, for population read inhabitants.
 70, — 20, for hopocrites read hypocrites.
— — 72, — 16, for engagement read argument,
 77, — 21, forif« read W/io.
—  99, — 11, before otters read off.
 104, — 6, for will read wilt.
 114, — 19, end, for . read .»
 130, — 23, for in read with.
-^ — 141, — 8, for reasons read reasoniiigs.
•  144, — 1&, after does insert not.
— ^ 160, — 13, for by read through ; for special read especial.
 162, — 25, for has read have.
— — 178, eud of note, add ' I shall proceed to prove, that universal re^
' demption is also the doctrine of our chuich.'
 180, — 12, for Htttcj>tfff read xatpaf,
 195, — 17, fori* read our seuenteniA arftcfe. Line 23, for TAe read
These.
 203, — 18, after no* dele AoJrf.
 ¦ 216, — 8, iot self-justifications Teaii self-justijicailon. ¦
 219, — 12, for by read from.
 225, — 30, for be read hdve been.
 228,'i — 15, for evidence read credence. Line 28, for and iy no read
or by any,
— — 231, — §, for CotiUrious's read Cotilerius's,
 237, end of last line but one of quotation, insert, ' choose what it
' good and a worthy reward to those who.'
' 243, Note, for ampEo-TaJV read EmpETwv.
 248, beginning of quotation insert ' It is material to observe,'
 284, line 12, for o/ read /rom. Last line after Whitby read on Rom,
i. 17.
 311, — 21, before mho insert ' These things may impose on him.'
Line 22, for he read him.
 316, — 5, for ref utating read refuting,
— 320, — 8, for appears read appeared.
 321, — 9, for his read Cyprian's,
— — 338, — 3, for clean read white,
 388, — 17, after words dele ). Line 18, .after due add ). End the
parenthesis at due,
— — 400, — 11, for ^rejessesses read proposes.
VOL. II. b

VI
Page 438, line 17, end, expunge re-
 445, — 1 , fi^r or read nor.
¦¦  469, — 6, after bring insert in.
 463, — 13, for o^r read their,
 485, — 22, 23, for in thnt degree of eminence, which St, Paul teas
read an equal degree of eminence, as St. Paul was,
 508, — 19, for were read did,
 520, Quotation, first line, for i read Jjf.
 526, — 22, for TMs read His.
 659, — 14, ior Few read A few, ,
¦ •. 5^0, 11, for dreg-ree read <fe^r/f,
 671, — 21, for shew read shews,
 575 last line, for lection read election.
 680, — 7, after that insert is.
 613, — 11, for /lis insert oran.
' 614, — 13, after must insert by Anticalvinists.
•  654, — 9, 10, instead of the contrary, read to. man astempt»d by th
devil exclusively.
— — 660, — 24, end, insert, ' It does nof appear, how the decree of bit
'- own will can be, with God, the cause of his election;
' that is, the cause of his decree. This confounds tlie,
' sovereignty of infinite perfection, with arbitrary self-
' will.
 667, — 24, for unauthorized read authorized.
— — 677, — 5, : for King's read King.
•  683, — 1, after exposed read a note of interrogation.
 730, — 12, for name read name's,
— — 739, last line, for fleshy read fleshty,
 756, Iiae21, for decision read discession.
~. — 771, last line but one, for the read his.
— — 778, line 2, for Arminians read Arminius,
 783, — 18, for Israeliiies read Israelites.

REMARKS ON
THE REFUTATION, Sec,

REMARKS ON CHAPTER IV.
On Universal Redemption, Election, and
RepMobation.
X Purpose to be something more general in my
remarks dn this chapter, than on the preceding: as
only a part of that body, whose cause I advocate^
coincide with me in judgment on the subject of it..
Yet many remarks must be made, on the misappre
hensions which are formed .of our doctrines. Whe
ther these be true or false, we have a right' to faii*
and impartial treatment ; and certainly ought not to
be misrepresented :, indeed, if our opinions be openly
avowed, in clear and intelligible language, they
ought not to be misunderstood. No one can, with
out violating the golden rule, (" Whatsover ye would
" that men should do unto you, do ye even so unto
" them,") write against us, till he has carefully
perused our works, and does indeed know what we
do bold, and what we do not : but if this had been
adhered to, much labour might have been spared on
both sides. Though, for reasons, which will after^
wards appear, I do not willingly assume, or even
VOL. II. B

KEMARKS

receive, the name of Calvinist: yet I fully avow,
that Ibelieve and maintain 'the leading doctrines,
which are generally, though inaccurately, called Cal-
vinistical. •¦
P. clxxxiv. '.The .doctrine, &c.'^ I am not fully
competferit to sdy, exactly, v/hat Calviti" ^feW or op
posed : but were he now living, he would, I am con-,
fident, have some remarks to make on this statement
of his sentiments. He would, for instance, object
to the clause, ' withdilt the possibility of attaining
salvation :' because the language implies, that some,
at least, of the non-elect^ are truly desirous of the
salvation revealed in the gospel, and disposed to use
earnestness and diligence, in all itieans of attaining
it; exerting themselves to ' the utmost, using all
needful self-denial, and' pafting with whatevet the|
are required to renounce: and yet^ are excluded' anti
perish everlastingly, through a natural impossibility,
uncdhnected' with their own sin and depravity;
Whet^eas Calvin held, as rtiost modern Calvinisti,
dd, aod as we thii^k, the '¦ apostles, and the Lord
himself did; that there is 'no inrtpossibility, except
tliat which arises, from the unwillingness of men
to accept of the humblin-g''and boly salvation of
Christ, through the pride, selfohtiess, and entnity
, . i'ii.' ' '¦ '
' ' The doctrine of uni-yersal redemption, namely, that tb«
' benefits of Christ's passion extend to the wholq human race;
' or, that every man is enabled' to 'aWin salvaiion thrpugh thS
' rnferits of Christ, -was directly opposed by Calvin, whto rtaitr-
' tained, that God from: all eternity decl-eed , that certain indiVi*
' duals ofthe human race should be saved, and that the rest of
' mankind should perish everlastingly, withaut the possibility of
' attainhig salvatisn. These decrees of election and reprobatioD
' 4

ON THE FOURTH CHAPTEE. 3
to God, which is seated in the human heart : and
that this unwillingness constitutes « mora/ inability,
which' nothing, ejccept regeneration, a new creation
unto holiness, can remove : that this act of omni
potence, in " quickenirig the dead in sin," is no
debt due. to a rebel; that " as the wind bloweth
" as it jisteth — so is every one that is born of
'* God:" that "he doeth all things according to the
*' counsel ofhis own will:" and, for reasons i;nfinitely
wise, holy, just, and good, though not revealed to
us, does'work in one man, by his, preventing grace,
this great change ; and does not work it in another.
iThe one becomes willing ; and the other remain*
lunwilling, to be saved in the way, which God has
Jappointed, for his q^wh glory, " If any man thirst,"
L^ys, the Redeemer, " Let him come to me and
if' drink." We give the sarae invitptipn, and §o did
Calvin, without in the, least thinking it inconsistent,
with " the secret things, which belong to the Lqbp
•o,orGod.", /Again, Calvin would have said, all men alike are
¦ by nature children of wrath," and " yessels o(
• wrdth fitted for destruction :" but he would npj
tav6 said, ' all men are equally deserving , of punish-
'ment from God:' for he would have allowed, t:ha^
suppose all men to be in the same condition in consequence o^
Adam's fall, equally deserving of putiishHient from God, and
equally unablfeof themselves -to avoid it ; -arid that God, by bis
own arbitrary will, selects a siball iuurobpr of persons, without
respect to foreseen -Faith or good .work?, ; and infallibly ordains to
bestow upon rhem eternal happiness through the merits of
Christ, while the greater part of mankind are infallibly doomed
to suffer eternal misery.* '
B 2

* EEMAEKS
k)me are vastly more criminal, than others; and
that some will " be beatenwith fe'iv, and others with
" many stripes :" :though none beyond what they
justly deserve.
• It will appear, whe^n we come to the: qudtatidn^
from Calvin,^ tha:t he did hdldsome opinions, whidi
Ij' fdr one of the body now called Calvinists, dannot
approve : bitt Calvin, if alive, wotild indignarlfly ob
ject to the expression, 'ar'L'itrari/ will, as spoken by
him of the' duly wise God. Arbilrary will, in'the
Common use df words, means the will of one,, who is
determined to have his own way, being possessed of
power td enforce his decisions. ' Sic volo, sic jubeo-,
stet pro fatio7i€ voluntas. Thi.', in general, is unrea^
soiiable, capricious, tyrannical ; often, in direct op
position td wisdom, justice, truth, goodness, or
mercy. Such thoughts of God's sovereignty were
far removed from Calvin's views of the subject ; and
so they are from ours. God does not, indeed, in
form us of the reasons and motives of his decrees;
or<Hspensations: but he assures us, that he is " right-
"ecus in all his^ways, and holy in all his works;"
that " all his works are done in wisdom ;" that
*f God is Love." We cannot indeed see the wisdom,
justice, truth, and gdodtiess, of many things, which
jundeniably he does : and it is- nof wonderful, that
his decrees are a depth, which we cannot fathom;
fcot faith takes it for granted, that " righteousness
*' and judgment are the basis of his throne^" even
.^vhen" clouds and darkness are round about hiin."
* Chap, vii.

ON THE FOURTH CHAPTEH. 5
In the mysterious and fiwful subject before us, we
cannot see the reasons, which induce the only wise
God, the God of holiness and love, to choose one,
in preference to another, or to new create one,
rather than another: but let it not be suppdsed,
that there is no reason, or no adequate reason. Now,-
if it consist with infinite wisdom and perfection, td
change the heart of one man, and not that df
another : how does it alter the case, whether we
suppose, that, being infinite in knowledge and fore
knowledge, he determined to do this from all eter
nity; or whether he formed the determination, at the
moment when he effected it ? On the other hand,
if, either in the^ present dispensations of God, or iri
the decisions- of the great day, any thing be done,
inconsistent with perfect wisdom, justice, truth, and
love ; will the circumstance, that it was not predes
tinated, make any difference, in the opinion tobe
formed of it ? No doubt Calvin would have- allowed,
as some df us altew, that ' God selects' a number
of persons, (how large we know not,) ,* withont
* respect to foreseen faith, or good works';' (both
faith and good works being the consequences, not the
causes, of his choice ;) ' and infallibly, &c.'-^But whe
ther a greater part of mankind shall perish ; and the
sense, in which these are infallibly doomed to suffer
eternal misery, are subjects, which Calvin, if livingj
would explain more fully, and with'^many distinc
tions, before he would admit them to be a part of
.his creed. 1 feel, however, a consciousness of pre
sumption, ih venturing to speak of what so eminent
and able a theologian, would, or would not, have
admitted.

O EEMAEKS
P. clxxxv. ' Uriiversal redemption.' It seertis td
be the established opihion of his Lordship, that the
evangelical clergy, especially such of them as believd
the doctrine of personal election, hold what is called
particular redkfhption ; whereas in fact very few of
tliem adopt it. The author of these remarks, urged
by local circumstances rather than by choice, above
twerity-foiir years since, avowed his dissent from the
doctrine of particular redemption, as held by many
professed Calvinists, especially among the dissenter^5.J
In this he has since been surprised, and rather
amused, to find, that his Lordship deduces nearly
the same conclusions, from many of the same pre-
rnises, which he before had done! Indeed ' general
' redemption,' as distinguished from particular re-> '¦
flsmpiion, is the phrase, which he uses, in- prefer
ence to universal. The latter word might be under-?
iStood to inplude other intelligerit beings, not of
Adam's race ; and it seems to lead to universal sak
vation. But about a word, thus connected, and not
directly implying, or leading to any thing, in our
view erroneous; it would be futile to contend. Only;
\t is proper, that it should be understood, " what
*' we say, and whereof we affirm."
"God so loved the world, that he gave his only
^' begotten Son, that whosoever believeth in hira
** should not_ p'erishj but have everlasting life."^
" Behold the Lamb of God, which taketh away the
" s5h of the world." ^ " The propitiation, for our
" isinS; and not for our sins only but for the sinS
*' of th'e «vhole world."* Were it possible^ that_a
* Sermon on election, &c. * John iii. l6. ' Johni. 29.
¦» 1 John ii. 1, 2.

ON THE FOURTH eHAPTER. 7
preacher could go into other . worlds, and address,
sinful intelligent beings, of other orders, than Adam's
race : he could not address them, as we may any of.
the human race, in every part ;of the world. He
could not say, " Believe in the Lord Jesus Christ,,
"and thdu shalt be saved." But, wherever we
me6t with a human being> we jcan, consistently, feel
no other embarrassment, in thus addressing him,
than in calling to those, who are asleep, . after the
sun is risen 5 and exhorting them to aris6 apd go.
forth to their labour, for the natural light of the
world shines and suffices for all.
The infinite value, and suflieienQy, of the atone
ment made by his death, who is God and Man in
one mysterious person; the way in which-the Scrip
ture calls on sinners, without d-istinction, to believe
in iChrist; and, every circumstance respecting re
demption, shew it to be a general benefit, from
which 00 one ofthe human race will be excluded,'
except through unbelief. EVery exhortation, invi
tation, an<i encouragement imaginable, may there
fore be used without reserve, in addressing men of
any nation and description. — Yet some Iin? mu$t
be drawn by all, who do not hold universal salvation.
^' jHe that' beli.eveth not shall be damned." The
difference then is, in this respect, less between Cal
vinists and others, than it is supposed. Calvin him
self says, 'Redemption is sufficient for all, effectual
' <3nly to the elect.' His opponents say, ' Sufficient
* for all, .effectual only fbr believers.' " Paith is the
." gift of God ;" and the only question is, whether he
determines to give failh to one man, aqd nol to
.anotiierj q,t the moment} or >vbetbfer he previously

8 EEMARKS
decreed to do it : and, whether he gives faith to one
and not to another, because of some seen, or fore
seen, good disposition, or conduct, in one above the
other, previous to his special preventing grace. If
he do no injustice to those, who are left to them
selves and^ continue unbelievers ; it could not be
unjust to decree from eternity, thus to leave them.
Some of us think, that none ever truly believe, ex
cept the elect : others suppose us in this to be mis
taken, perhaps interpreting the terms elect, and
election differently than we do. But all, who allowr
the truth, and abide by the plain meaning, ofthe
Scripture, agree ; that, through this general redemp
tion, believers, and none except believers, among
adults, shall be saved.
P. clxxxv. 1. 18. ' It is, &c.'^ It is allowed, that
the remedy is commensurate, as to .sufficiency : but
If ' all, who partake of Adam's corrupt nature, were
* to partake also, of the appointed remedy ;' all must
finally be saved. It is evident, that all are not
recovered to holiness in this life ; and there is no
intimation, that any will be recovered to it, in
another lifej nay, much to the contrary: yet " with-
" out holiness no man shall see the Jjord."
P. clxxxvi. 1. 23. ' In tkis,^ &c."' It may be
' f It i? natural to conclude, that the remedy, proposed by.a
' Being of infinite power and infinite mercy, would be coramen-
' surate to the evil ; and therefore, as the evil operated instantly
' in producing the corruption of Adam's nature, which was sooti
' transmitted to his offspring, we may infer that ¦ all, who were
' to paitakp of tb^t porrupt nature, were to partake also of the
, ' appointed remedy.'
' Is. Iiii. 6.
5 ' In this passage, the universal depravity of mankind is as-

ON THE POUETH' CHAPTEE. Q
questioned, whether the prophet, in the passage
referred'to, be not speaking ofthe vvhole church,
rather than of the whole human race : but, how
ever that may be, it is the expiation itself, which
is <leclared to be universal; and not the actual
efficacy or event ; which is every where limited to
laelievers. P. clxxxvii. 1. 19. « ./4nd 1, &c." The effect and
application is evidently meant in the first ofthese.
texts ; and if all men be actually drawn unto Christ,
as an universal proposition, all will finally be saved :
fbr " him that cometh unto him, he will in no wise
"cast out." But is it common to use general lan
guage, where an interpretation of the word all, or
every, as meaning, what admits of no exception,
would be absurd ? In the very chapter, from which
-the second quotation is made, and just before it, the
evangelist -says of John Baptist, ' The same came
' for a witness, to bear witness of the light, that all
'. men through him might believe.' Did the sacred
historian mean, that all men, or even all Jews, with^
dut exception, did actually believe in Christ, through
John's testimony ? The testimony was intended for
a general benefit to all, without exception, who
would avail themselves of it : and in the same sense
we must understand the subsequent clause, " That
" was the true Light, which lighteth every man that
" cometh into the World." ' With this light he en-
' serted, and the expiation of Christ is declared to be as universal
' as the depravity of man.'
"And I, if 1 be lifted up from the earth, will draw all men
" unto me." St. John in his^ospel, says, that Christ is " the true
" light, which lighteth every man that cometh into the world,"

10 , > HEMAKKS
* lighteneth every man, namely, who doth receivft
' him.'* Christ is the sole Source of all true light,
in religion, by which any man in the world ever
was, is, or shall be, enlightened. But as all men
do not actually believe, so all men are not actually-
enlightened. — ¦" Then shall every man have praise of
" God."' Did the apostle mean, that every indivi
dual of the whole assembled world, would at the day
of judgment, " receive praise of God ?" — " AIJ seefe
" their own, not the things of Jesus Christ."' Was
this m/eant universally ? — It is undeniable, that thosef
who hold the universal salvation of mankind, with-
out exception, seize on a few of these general ex-
pressidns, as the only support o{ their cause, against
the most direct declarations of the whole Scripture ;
and some circumspection is required, in adducing
and applying them.
P. clxxxviii. Note. ' This passage, &c.'* The
Scripture here referred to, is full to the point, on
the subject of the last remark. Had the saving
grace of God at that time actually appeared, or
been made manifest, to all men universally ? or had
it actually brought, or offered, salvation to all men ?
Or will it ever thus bring salvation to all men uni.?
versally? Or is it only meant, that the salvation was
made known to men, without distinction of natiojjj
or xank in hfe, as the benefit of all who embraced it?
'Whitby. »lCor. iv. 5. , * Phil. ii. 21.
4 ' Tbis passage is stronger jn tbe original than in our tran5ja»
' tion, E3-£$a»D D xcc(ii TH ©«» (r«T-<fi.®- ar«<r(» «>S-^«isrois; it shopld
' bave been translated, " the grace of God, which briogejth^or
".offereth) salvatiqn to all aien, featb appeared." .Mr. W^iefipM
« gives this fonstfuetion.'

ON THE POUBTH CHAPTER. 1 1
This grace of God not only offers salvation, but
effects it. As, it saves all, who receive it, from wrath
and condemnation : so it likewise, effectually, teachr
eth, us "that, denying ungodliness and worldly lusts,
" we should live soberly, righteously, ^and -godly in
*' this present world." " Looking for that blessed
" hope, and the glorious appearing of the great God,
" and our Saviour Jesus Christ ; who gave himself
" for us to redeem us from all iniquity, and to purify
" us unto himself a peculiar people, zealous of good
" works." ^
P. clxxxix. 1. 7. ' To prove, &c.'^ This view of
' Tit, ii. 11—14.
* ' To prove that peace with God was now obtained for the
' whole human species, through the precious blood of Christ, he
' represents Adam as " the figure of hira that was to come,"
' that is, a type of Christ : he then describes the analogy between
' the first and second Adam, by declaring that the former brought
' death upon all men, and the latter restored all tb life; that
' universal sin and condemnation were the consequence of Adam's
' disobedience, and universal righteousness and pardon the effect
' of Christ's obedience, "As by the offence of one, judgment
" came upon all men to condemnation, even so by the righteous-
" ness of one, the free gift came upon all men to justification
", of life ; for as by one man's disobedience many were made
" sinners, so by the obedience of one, shall many be maderight-
" eous." The sin of Adam and the merits of Cbrist are here
* pronounced to be co-extensive j the words applied to both are
' precisely the same; "Judgment carae upon all men," " the
" free, gift came upon all men." — " Many were made sinners,"
" Many were made righteous." — Whatever the words " all men ''
' and " many" signify, when applied to Adam, they must signify
' the same when applied to Christ. It is admitted, that in thc
' former case the whole human race is meant ; and consequently
' in thc latter case tbe whole human race is alio meant.' '

12 REMARKS
the parallel between Adam and Christ, and the
effects of Adam's disobedience, and of the Saviour's'
obedience, as drawn by the apostle, is given by
many commentators : but it is liable to insurmount
able objections ; especially it most clearly admits,'
that " the righteousness df one came upon all men
"to justification of life :" and how then can uni
versal salvation be denied ? Indeed his Lordship's
words, if rigorously interpeted, might seem to admit
this consequence: ' Universal righteousness and par-'
' don, the effect of Christ's obedience.' But the
passage itself plainly suggests another interpretation.
" If by one man's offence death reigned by one :
" much more shall Ihey, who receive abundance df
" grace," {^nv ¦m^^iaua.v T»i; ^aptTof,) and of the gift
" of righteousness, reign in life by One, Jesus
" Christ." ' Here, not all men are, spoken of, but
they alone who, " receive this abundant grace, and the
" gift of righteousness, ;" that is, true believers exclu
sively ; for others do neither receive Christ, nor his
grace, nor the " gift of rigliteousijess," or justifica
tion. The apostle appears to me., to contrast the-
loss sustained through Adam's fall, by all, who are
in him, as his descendants by. natural generation;
with the vastly superior and additional advantages,
enjoyed, by all, who are " in Christ," as true be^
lievers, by regeneration, and as partaking of his
Holy Spirit. " Of him are ye in Christ Jesus."^
" Thei'e is no condemnation to them, who are in
" Christ Jesus, &c."^ " Jf any man be in Christ,.
' Rom. V. J 7. M Cor. i. 30. » Rom. viii. 1.

ON THB POUETH CHAPTER. 13
*' he is a new creature."* As, however, this does
not materially affect the argument, I shall not insist
upon it. His Lordship, I am persuaded, does not
intend universal salvation ; and to the universality
bf redemption, in the sense abpve explained, I do
hot object.! '.-
P. cxc. 1. 15. 'Nay, we, &c.'^ This argument
is equally conclusive for universal, salvation. 'How
can grace much more abound; if the effects of
Adam's siri extends to all, but £nal salvdtidn 'is
' confined to a part only of mankind?' It therefore
proves too much, which shews, that it is not con
clusive. Grace much more abotinds, to those who
recei-Ve, by faith, the abundance of the grace and
are in Christ Jesus; but "how shall they escape
" who neglect so great salvation ?
P. cxci. 1. 4. 'When some, &c;'' It certainly
vvas not the work of God, that those Jews should
believe in Christ, concerning whom he had decreed.

' 2Cor.v. 17.
¦ ' • Nay, we are even told, that ''where sin abounded, grace
" did much more abound :" ' but bow can tbis be, if sin extends
,•¦ to all, and grace is confined to a part only of mankind ?'
' ' When some sf the Jews asked Jesus, " What shall we do,
" that we might work the works of God?" ' he answered, "This
" is the work bf God, that ye believe on hira whom he balb sent."
• If God had decreed that the Jews should not believe, it could
' not have been said, that it was his work, that they should
'believe on bim whom he hath sent. Upon another occasion
• Christ declared to them, " These things I say, that ye might be
'" saved:*' ' How could Christ endeavour to promote the Salva-
? tion of men, in apposition to the decree of bis Father, whose
' will he came down frbm heaven'to fulfil?'
6

14 EEMAEKS
that they should not believe. Commentators indeed
generally agree, that ¦^'¦. the vrork of God," in the
text referred to, (being an answer to the question of
the Jews, " What shall we do, that we niight work
" the works of God f "). signifies, that work, or act
of obedience, which God required of them, and
would accept; and without which all other works
would be rejected.' " This is my beloved Son — Hear
"ye him :" " This is the work," (most acceptable in
^ the sight of God,) " that ye believe on him, whorij
*' be hath sent."^- There is, however, nothing said
about these Jew;;, or the divine decree respecting
them. It was their duty toj believe, aijd' had they
truly believed, they wotiMi have been saved. " These
*' are revealed things, Iwhioh are for, us.:" but who
are, or who are not, decreed to salvation, is " a secret
*' thing which belongs to God," of .which we can
know nothing, except by the event;-. Did Jriinisters,'*
who believe the doctrine, of the divine decrees, really
know what those decrees were ; they could not con
sistently preach to those, ' concerning, whom X^ey
' knew it was decreed, that they .slT-puld not believe,
* in order that they might be saved:' but as they
know nothing concerning this^ they must adhere to
the .rQvealed truth and wilt of God ; and, really
loving ^11 men with pordial good-wilj, and praying,
for the. salvation of all, tlaey must address : tihem; as
sinners, and invite them to partake of salvatton':
and God will give what success to their h-lbours, he
.sees good. It may, however, besaid, (hpt, if sucjd
" Johii vi. 27— 2t». ^ Whitby. .

ON THE FOURTH CHAPTEE. 15
decrees exist, our Lord knew what they were,
though we do. not. But, as Man and as a Preacher,
he has left us an example, for our imitation. It may
indeed be supposed, he knew, that some whom he
addressed, were " choSen unto salvation." Pro
bably, Nicodemus, and Joseph of Arimathea, were
present, when be spake the words, referred to,' In
general, he used proper means for the salvation of
tho6e who heard him. — But, supposing no such decree
exists, how does this alter the case ? Did not our
Ijordjoreknow, who would, and who would not, be
lieve ? Who would, and who would not, be saved ?
In ' endeavouring to prornote the salvation of those,'
who he foreknew would not be saved ; he would have
acted as much in opposition to his own foreknow
ledge ; as, if a decree had existed, he would have
acted in opposition to that decree. -But, doubtless,
in what he said ajjd did, he did not act in opposition
to either the one or to the^other. As for us, we take
it for granted, that God has ' some people,' in our
congregations, in the same sense, in which he had
" much people" at Corinth.^ We are charged by the
bijshopwhen ordained priests, to seek for Christ's sheep
' that are abroad, and for his children, who are in
' the midst of this naughty world, that they may.
* be saved through Christ for ever.'^ And 'we have
no fear of being condemned for opposition to a secret
decree, while diligenitly obeying a revealed.and ex
press command.
P. cxci. 1. 19. • The Jews, &c.'* Had the Jews
' John V. 34. ' Acts xviii. 10. '. Ordination service.
* ' The Jews had a power of understanding and believing, and

J 6 EEMAEKS
possessed a disposition to believe, theii- converstoft
would have been certain. But ' It is acknowledged!
' that man has not the disposition, and consequentlji
' not the ability, to do what in the sight of God is
* good, till he is influenced by the Spirit of God.'^
Now this is the only thing, which renders any man's
conversion impossible, except he be influenced- by
the Spirit of God : and why might not the divine
decree respect this very point, namely, the produc
ing, or the not producing, this disposition, in one
who had it not, and could not have it, ' till influenced
' by the Spirit of God ?'
P. cxcii. 1. 3. ' It was possible, therefore, for
f every one of the Jews, to abandon his wickedness,
'and be converted and saved.' Nothing was want
ing, but the disposition before spoken of.
P. cxcii. 1. 10. ' The rejection therefore of the
* gospel, by the Jews, was their own voluntary actj
¦* ajid not in consequence of any decree of God>' — ^^It
\vas certainly their own voluntary act; and so was the
act of Judas, in betraying Christ. None of them
did wickedly, as compelled by a divine decree,' but aS
instigated by their own sinful passions ; nor as nz..
duced by a divine decree, of which they neither
knew nor thought any thing: but this does not prove,
that God did not decree to "give them up to their
" own heart's lusts," and "to send them a strong de-
" lusion," as a punishment for the preceding crimes,
f this canpot; be. reconciled with the doctrine of a divine decree,
-' rendering their conversion impossible.'
'.Refutation, p. 6l.

ON THE JPOUETH CHAPTEE. ?17
of which ^e!;foresaw: they wpuldi be.igwHtyii.iglLlte
same answer ^^ffices for [SevCral other instftoeea.iaid'-
duced. It is that want of disposition, '.h&fQif^ei :df^
knowlt'dged by hi?/ Lordship ; (that is, a mMcil iriabi-
lity, and not a yvant-pf physical powe'K,)yvhichreadtrs
the conversion pfi si.nners impossible, except jay
special grace, y : wjdrking in theni to: will, and
" td do, of his good, ple'asur^j"— -Instead- of eager
dispJutation, therefore, it behoves tis to pray' for ouri.
^selves, and fdr each other, in the words; of SoloiAffifei^
!" May the Lord incline, our hearts unto' hiin, !t6
." walk in all his ways, and to keep his commant^-
i" ments,: and his Srtatutes, and his judgments^."'
p. cxciii. 1. 14. . « Failh, &c.'* The condition
here mentioned is so far practicable, that ndthiilg
but that want of ' the disposition, and consequently
' the ability, pf doing what in the sight of God is
' good,' Could prevent any one from performing it:
but as this want of disposition remains, till a man is
inflfUienced by the Spirit of God; wiihout, that in-
' 1 Kings viii. 58. ..
* ' Faith, beitig the condition upon vyhicb salvation was offered
' both to Jews and Gentiles, and it being inconceivable^ that- a
• j[ust and merciful God would propose any but a practicable oort-
• dition. It follows, that all to whom the gospel has been made
• known since its first pronaulgalion. have. had it in their ppvyer to
' obtain eternal life through tbe precious blood of Christ. "Thos^
'who deny this conclusion, must maintain that Gbd offired sdVa>
' tion to men upon a condition whicliit was innpossible tor tbem'tS
' perform ; and that he inflicts punishment for the violation of, a
• command, which tbey were absolutely uiiable to obey. , Woul^
' not this be to attribute lo God a species of, mockery and ia-
'justice, which would be severely, teprobated in the coiaduct of
' one man towards another V ' '
VOL. ri. C

T8 REMARKS
.;fliiencei;hemay he morally' unable, that is, wholly
-disinclined to comply with it ; and he justly punisheti,
-^¦nd he certainly will be punishedy and " Shall not
•"'ithe Judge of all the earth do right ?") ' fdr the viola-
*Uion of a command which hewas absolutely mffw-
* 'fosed and disinclined to obey.' If men will confound
.^his disinclitiation, with natural inability j and so
¦make excuse for air the wickedness of devils, (whosfe
incorrigible disinclination to love God, and whose
obstinate enmity against him, is their only inability,)
the; determination of the question must be referred
toGodalonei Bat let it be observed, that Calviri-
ists, ' (at. least all those, for whom I would plead,)
alldw no other, than mora/ inability, or total disin
clination to good ; which his Lordship has expressly
allowed, concerning men in general. Hence it is,
that repentance, faith, and obedience, are the gifts
of God, and " the fruits of the Spirit :" because!
however active we may be in what is good, (and
very, active and indefatigably diligent we ought to be
in every good work,) " it is God that worketh in us,
*f to will and to do of his good pleasure." It is in
respect ofthe same kind of inability, that God " can-
*'not deny himself;" not for want of power, but from
his infinite perfection in holiness. However well
grounded the concluding enquiry might be, the lan
guage in which it is expressed, is not sufficiently
reverential; in speaking of the infinitely wise, just,
and holy God. But this will require a more parti
cular consideration, in another place. Let a man be
foiind, earnestly desirous of complying with the re
quirements of the gosp^, diligently using every ap-

ON THE :^Ot;R'I'B CHAPTER. tQ
^ittited'twearis,' submitting to every needful privation
and self denial) exceedingly afraid of coming short of
salvatioh from sin, and all its consequences ; who yet
is excluded j through some impossibility, independent
of his own disposition and conduct; and which
nothing he might dd, however willing or earnest^
Cduld at all remove: then the objection would.be
valid. But adduce a proud, ambitiousy covetous,
sensual, ungodly man, who has nothing to preveilt
his repeiitance, faith, and salvation, except his own
wicked heart and bad habits^ with the temptations
of the devil, and the allurements of worldly objects;
yfet, who is tbtally averse td the huirtbling holy salva
tion of the gospel, in itself; and wholly disinclined
to iiit the appointed means of grace, With diligenCey
earnestness, and persevi^rajice; who cleaves to hia
idols, and refuses to forsake them; who shrinks
from feelf-deiiial ; attd whose enmity of heart against
God is irritatied by the very denunciations and re
quirements of his word, and the declarations of his
jQstice and holiness ; in short, who " loves darkrleSS
" rather than light, because his deeds are evil :" ahd
then let it be enquired, whether God is bound 'irt
justice, to give that Special efficacious grace to this
rebel, without which he must continue _a proud rel?el
and enemy for ever. This is the statement, whether
well-fdonded or not, which we make of the subject r
and we conclude, that we ought " to speak evil of
"no man, to be ho brawlers, but gentle, shewing
" all meekness unto all men : for we diirselves wer^
" sometime disobedient', deceived, serving divera
" lusts and pleasure's^ living in malice and envy,
c 2

20 REMARKS^
" hateful, khd ha;ting one another :" .arid should, ftftYf
lived, died, and perished most justly, as " ve§$f^lsJQf
" wrath fitted for destruction ;" " But that afteri.tfe?
** lovingvkindness bf God our Saviour tov*a;!dsI roa^
" af^ared ; not by works of righfeeousnesSi wjjiefe
" we had done, but according td his mercy he ^M©i
*i us, &C."'' — Let it also be imdeEstpod, that vile do
ttot Suppose; the influence, or special grace, of' the
Holy Spirit, to be vouchsafed to us, either to iriclioey
or/enable; us to do any thing, v?hich was not pren
•wlously our duty J hut whiiih vifg were wholly ^iiisw
cjined to perform. , . ;,
P. cxcv. 1. 10. ^ But if, hc.^^- Certainly, , it
tvpuld be so, if all were truly iriplined, or willing t<^
accept of it, in the use pf proper means,, and in \\^^
appojrited way; but, if * they want tlie disposition,
• con^^equently they want the ability.' : ;
P. xcv. L 20. ' And surely ^ &e."' Let • the fqlj!
ld\ying proposition, without any of the Calvinisti^
terms, be substituted: — ' Surely these texts are ,in-
* consistent with God's saving a part of mankind, an^
his leaving the rest to perish everlastingly.' The
decreets indeed excluded, but the final eve^t is prp-
eisely the same : and nothing, but universal salvatie|^
» Tit, iii. 2>— 7.
* ' But if all men were required to believe, that tbey nii^t be
^ saved, we again infer that salvation was attainable by all.' ll :
^ ' "^ And surely th^e texts are ii;i;^CQncHable with tb^ ide*,;,olf
* Godfs selecting out qf mankind a certaiu njimb^.r whoin.h)!
*' ordajned to save, and of his leavij[jg the rest of mankind to
« perish everlastingly. How can God be said to love tliosfe'to
*" whom he denies the means of salvation; whom he destines;; by
• aa iirevoeablfe dect«g,,: to sternsa misery ?.'

«N- THE FOURTH. CHAPTER. 21
can alter it. , . NoWy if it would be Justin Gdd, as to
the event, to leave all the wprld to perish everlast
ingly ; when Omnipotence certainly could have pre
vented it: what injustice can there be, in decreeing
to do this, though from eternity ? If it were incon
sistent to ordain, that some should be saved, and
others left to perish ; it naust be equally so, to con
sign the same persons to perdition, at the last. One
<?bjection to this I am ^ware, may be urged, namely,
that in the latter supposition, none will be con
demned, except those who deserved it. But if God
ordain, that none shall, perish, but those, whom he
foresees, will deserve it ; and if he foreknows, that
all, if left to theraselves, will both deserve condem
nation for their other sins, and also for rejecting the
gospel ; in what respect does this alter the case ? In
one view, none will perishy but those, who at the
great day, when all secrets will be disclosed, shall be
adjudged deserving it ; and, in the other view, none
will perish but those, whom God foresaw would
deserve it, and would be found among his enemies;
unless he exerted an omnipotent power, in making
them willing to accept of his mercy: whereas
this act of new ereating power was not due to
thera ; and in his consummate wisdom, he did
not think fit to exert it in their behalf. — ^I can
see no material difference, in respect of the divine
justice, between the two views of the subject ; ex
cept on the supposition, that God decrees from eter
nity to consign to everlasting punishment, those,
who at the day of judgment will be found not to
have deserved it. There are, it must be owned.

^ REMARKS
expressions in the works of some Calvinists, which
seem to lean towards this conclusion ; but I must
abhor the idea as direct blaspheniiy. As to the con--
eluding sentence, it is -sufficient to say. How can
God be said to love those, whom he now leaves un-
saved, and will at length, by an irrecoverable sen,
tence doom ta eternal misery? If the love of God to
mankind, be understood in this manner, (setting
decrees and predestination out of the question,)*
Gdd cannot be said to love all men, unless he save
all men; for he certainly is able to do this : but his
infinite power is directed by infinite wisdom, which
Vie cannot fathom, but which we ought to adore
iwith profound and silent reverence.
p. cxcvi. 1. 3. ' It seems, &c.' ' This whole pas-
' ' It seems impossible to say, that' he loved thqse, to wboin
* Ije -would afford no assistance, and who he knew, from want of
' that assistance, must inevitably suffer all the horrors of guilt and
* the pain of eternal punisbnaent. " Whoso hath this world's
" -good, and seelh his brother have need, and shultelh up his
*' bowels of compassion from him, how dwelleth the love of God.
?' in him?" ' Can we then suppose that God seeth his rational
' creatures not only in need, but obnoxious to death and misery;,
' and yet refuses bis aid to rescue them from impeiidiDg ruin ?
' The gospel, instead of being a proof of God's " good-will
*' tbwards men," ' would rather shew his determination, that
* they should add to their guilt, and inprease thejr condemnation.,^
* Jnstead of raising us from a deafb in sin to a life of righteotis-
• ness, it would be the inevitable cause of more heinous wicked-
* ness, and of sorer punishment, to the greater part of mankind.
* It was considered as an act of the greatest injustice to re«juire the
' Israelites tp make bricks, when no straw was given to them ;
'. pnij how then can we imagine that God calls upon men to believei
' P"^ °!'^y 'l^® gpspel, under the penalty bf eternal misery, whea
f ys denies thepi the possibility of belief and obedience ? Dogs afl

ON THE FOURTH CHAPTER. 23
sage, goes upon the supposition, that Gdd is in some
way bound to shew mercy to his rebellious creatures,
and to do certain things, if not all that he is able,
for their salvation : so that, if he do. not this, it is
inconsistent with his love, if not his justice. Now
it is certain, that God for ages, " suffered all nations
" to walk in their own ways."' " He sheweth his
" word unto Jacoh; his statutes andjudgments unto
" Israel. He hath not dealt so with any natidn, and
" as for his judgments they have not known them.'"*
Even to this very day, an immense majority of the
human race are destitute of those ' means of grace,*
for which we particularly thank God, as for a special
and inestimable benefit, every time we meet for pub
lick worship. But " they that have sinned without
" law, shall also perish without law."^ " We \\ave'
" before proved, both Jews and Gentiles that they-
" are all under sin." " For all have sinned and
" come short of the glory of God."* Unless, there-.
fore, any one will openly avow the sentiraent, against
' earthly master punish his servant for not doing that which It
' was impossible for bim to do ? And shall we ascribe to God a
' conduct which would be esteemed the height of cruelty in man>
" GrO ye,"' ' says Christ to bis apostles, " into all the world, and
" preach the gospel to every creature ;" ' here the precept is uni-
' versal, without any limitation, any exception : but is it to be
' supposed, that the blessings of that gospel which was to be
' preached " to every creature in all the world," ' werp neces-
' sarily confined to a few ? that the apostles sboq|d be Commanded,
' to promise to all, what God had irreversibly decreed should be
• enjoyed only by a small number ?'
' Acts xiv. 16. ' Ps. cxlvii. 19, 20, ^ Rom. ii. ig.
i Rom. iii. 9- 23.

34 REMARKS
which, oron those who hold it, our articles pronounce
aji anathema ; * all these persons must be destitute of
the means 6f, salvation. Some may. choose to speak
of this, as inconsistent with the divine perfections;
but! must be silent j and adore those depths, which
I cannot ! fathom : or; at most say, " Shall not the
" Judge of all the earth do right ?'' If the nations,
to whom the gospel has not been pijeached, be in
deed,, " without Christ, without hope, and without
" God in the world :" do not the words, quoted
below, apply to the divine dispensations; towards
them, as rauch as to election, and the doctrines con
nected with it? — .' It is irapossible to say that he loved
* those, to whom he would afford no assistance, and
*.who he knew, for want of that assistance, must
' infallibly suffer all the horrors of guilt, and the
^ pain of eternal punishment.' The decree is not,
ih this passage, at all mentioned; but merely the
actual conduct of the glorious God, On the other
hand, how can we be truly thankful for our religious
advantages, and means of salvation : if we do indeed
believe, that they, who have not " the Oracles of
*' God" sent, nor the gospel preached, to them, are
in no very deplorable condition ? How shall we be
stimulated, to comraunicate our blessings to " those
" who sit in darkness and in the shadow of death ?'"
Why did our Lord command his disciples to " go
** into all the world, and preach the gospel to every
** creature ?" Or, why did apostles, and evangelists,
and martyrs, not "count their lives dear to them-'
' Art. xviii.

ON THE FOURTH CHAPTER. 25
" selves," in executing this commission'?— Certainly
the argument of this passage proves, if it prove any
thing, that God, in order to act consistently with his
love and mercy, if not his justice, must actually
send the means of salvation to all men, in every part
of the world. This he has not done : and shall we
venture to arraign our Creator, at the tribunal of
our purblind reason ?— If God cannot be said to love
those, to whom he does not send the means of sal
vation ; though he knows they are perishing for the
want of them : can he be said to love those, to
whom he has sent the means of salvation, and yet
leaves them to perish in unbelief? He knows, that
they are perishing, for want of failh : he is able to
give them faith, and to new create them to holiness :
yet he does not put forth his power to save them.
Apart from all decrees, this is fact. Is it the want
of love ; or is it, that love and grace must abound
in all wisdom and understanding ? It may be said,
that they wilfully reject the gospel, and deserve their
doom : but will it also be said, that they, who have
not the gospel, do not sin against the light which
they have, and do not deserve their doom ? A lighter
doom, it is true ; but yet deserved, whether decreed,
or inflicted without a decree. If God do not accom
pany the gospel with his special grace, to render it
successful ; it is plain, whether he decreed it before,
or purposed it at the moraent ; it would ' shew his
' determination, that they should add to their guilt,
* and increase their condemnation.' The gospel
alone does not raise us ' from a death in sin to a life
* of righteousness j' else all who hear it would be

26 REMARKS
thus raised; but if men be not thus ma^^e alive to
God, by his life-giving Spirit ; the gospel will be the
inevitable cause of their more heinous wickedness,,
and sorer punishment. — " We are unto God a sweet
*' savour of Christ, in them that are saved, and in
" them that perish. To one we are the savour of
" death unto death, and to the other we are the
" savour of life unto life." — Again, will any true
christian say, (while he beholds multitudes rejecting
the gospel, or perverting it to their deeper condem
nation,) that God might not justly have lefl him, to
the pride and lusts of his depraved nature to copy
their example ? Will he not say, ' It is wholly an act
of unmerited mercy, which has made the difference,
between me and them, and if I be a true christian,
" by the grace of God I am what I am ?" The ex;-
ample of Pharaoh, in respect of his conduct towards
Tsrael, does not apply : his requisition was unjust in
itself, and the impossibility actual: but the impos
sibility, in the case of sinners, is tbat of a servant in
superably .j/ozA/m/, not of one who is sick or lame:,
it is the absolute want of inclination, not of natural
power; and God denies the possibility, no otherwise,
than by not exerting his power to make them willing
and active. The commands of God, are our rule
of conduct; and it is his command, that we should
do what we can for the salvation of all men ; but he
has not promised to save all ; nor does he actually
save all men, whatever his decrees may be : and the-
day of judgment must determine, whether thenumr
ber of the elect, or of those who are saved, b^
sifliall pr no; and whether gmaller^ tha ii that qf
3

ON THE FOURTH CHAPTER. 2?
those who perish. Of this we know nothing.
Hitherto *' strait is the gate and narrow the way,
** which leadeth to life, and few there be that find
"it."' But when one said to Jesus, "Lord are
*' there few that be saved ?" Instead of gratifying
his curiosity, or answering the objection, which
seems to have been implied in the question, " He
" said unto them. Strive to enter in at the strait
" gate : for many, I say unto you, shall seek to enter
" in, and shall not be able."*
In respect of the arguraent taken from what we
ought to do, as shewing what it becdmes the in
finitely wise God to do, in his rporal governraent of
the world, or his dealings with sinners ; it may easily
be shewn to be inapplicable. The raercy and cle
mency of a judge, in his private character, must not
influence him to justify the wicked, or to neglect the
punishment of criminals, in his publick station ;
when that punishment is conducive to the peace of
the community. But let me seriously ask the reader,
whether, if it were in his power, and no other obli
gation intervened ; would it not be his duty to «ave
the soul of every human being? But will he thence
infer, that God, being omnipotent, is bound to save
every man ? Here they, who contend for the tmi
versal salvation of men and devils fix themselves.
* God is love, God is power. He can, and he will ;
* for we, if we had power ought to do it.' And they
seem to themselves to stand as firm, as his Lordship
supposes that he, does. ^
* Matt. vii. 13, 14> « Luke xiii. 23— 3Q,

38 REMARKS
But further, were it in our power, wpuld it no^
be our duty, to heaj the diseases, supply the want^
^nd remove the distresses, and preserve the lives, of
men,:both near gnd far off? Now is not the Almighty
a<ble to do it? Yet it is not do^e. Wherefore^
Because he has wise reasons for not doing it of which
we are igporant.
^ If we were present, during the horrors of a tre-!
menddus earthquake ; or when a large ship, full of
men, was on fire, or dashed upon a rdck ; should we
not be bound, even at the hazard of our lives, to do
all in our power, to rescue the wretched sufferers.
But Js not God present ? ,Is he not omnipotent ?
Could he not rescue thera ? Yet he leaves them to
perish. Let us then not imagine, that the infinitely
wise God is bound to do allj which he has made it
our duty to do. In similar circumstances. He re
quires frdm us, what it is proper that we should do ;
and he decrees and acts, in a manner worthy of
himself; but " he giveth not account of any of his
*' matters." He declares, that . he " visits the ini-
" quities of the fathers upon the children :" yet he
forbad the judges of Israel to do this.' It was propef
for God to do it, but not for man. He commanded
Joshua and Israel lo slaughter the Canaanites indis
criminately ; and many have been th^ blasphemies,
uttered on that subject: yet it was proper for the
Judge of all the earth to give this command ; and
for them to execute it: but if any person, without
such a command, should presume to copy the ex-
' Deut. xxiv. ;lS.

ON THE FOURTH CHAPTER. 2^
^ple^ lie would /be exposed to most severe punish*
ment/for so doing; '
¦ If the salvation of sinful men be altogether adts-
pensation of unmerited mercy ; every part of it must
be the same. Had not " God sent bis only begotten
•f Son to be the Saviour of the world," which, he, ,
surely, was not bound to do ; we must all have
perished ; and he would have been glorious in justice,
t|i0ugh not in mercy, on account of our oondemna-'
tion. Yet, if in the immensity of creation, there
are other orders of rational offending creatures,
(which may. be the case for what we know,) he
Blight have glorified his mercy in • their salvation.
Having sent his Son into the world, and all. things
having been made ready, by the redemption and
glorification of the great Mediator ; he raight have
withheld fronx us *' the word of the truth of the
" gospel ;" which was not in justice due to any one.
We then should bave ' " perished for . lack of know-
" ledge :" he would have glorified his justice in our
merited condemnation : and sending his word of
Kfe to other regions, he might have glorified his rich
mercy in their salvation. Or having sent it to us,
when we were, as all are of themselves, indisposed
to embrace it with due valuation, and rather to put
it from us ; he was not bound on tbat account in
justice, to do any thing further : he might have left
us to our perverse choice, and glorified his justice in
our condemnation, and his mercy in the salvation of
others," who ' through grace obeyed the call.' No
claim, of any kind, can by a sinner be made on his
offended Creator j till he actually believes with a true

30 REMARKS
and living faith ;j^nd theh the onlyclaim is gtouhdeii
on the fiiithfulness of God to those promises, Vvhich
he has mercifully given, and which, by his grace: he
has enabled us to. believe, with a true and living
faith. Nothing, which God has giveh to any one of
Adam's falle^n race^ wgs, in any sense, du6 to hifli!
all and every part of it, might have been withheldy
consistently with divine justice, and eviei-y other per
fection. He has done for us, and given to us ally
far more than wei had any right to ; and as much,' as
in his infinite wisdom, he saw proper to bestow ; as
well as immensely more, than we deserve. But in
this sinners, in their own cause, are hot likely to be
impartial judges.'—^" What could have been dorie
" more, to my vineyard, which I have not done in
it? wherefore when I looked for grapes, brought it
" forth wild grapes ?"' Instead of replying against
God, as if he were bound to do more for us, than
he has done ; it behoves us, to bless and thank him^
for what he has, of his rich and wholly : unmerited
mercy, done for us; and beg of him, without ceasingy
that we may so profit by his past benefits, as to re
ceive of his abundant grace,' whatever is still need* >
ful to our everlasting salvation.
P. cxcvii. 1. 24. * He, &c." Do the vvords, " by
"whom Ae was sanctified," refer to Christ,, or to
» Is. v. 4. ; ¦ , ¦
» ," He who hath trodden under foot the Son of God, and hath
" done despite unto the Spirit of Grace," ' that is, he who has
' rejected the ofltered terms of salvation, is said, to be " sdncli^qd
" by 'the blood ofthe covenantj" ' that'isi to have been capabi« .
* of sharing in the benefits of Christ's 'death;'

ON THE fOUiTft CHAPTER. 31
the apostle? The opiniofi ofcommentaitors is divided
on the subject ; and it need not be said which inter
pretation I prefer : but, as in this and some other
texts, in which I could not agree with the interpre
tation here given, nothing occurs, which materially
affects the general argument ; I shall take no further
notice of the difference. It does not appear, that
the word sanctify, is used, concerning those under
the christian dispensation, in the New Testament,
of any except true believers : and especially not to
signify those, who ' have been made capable of
• sharing in the benefits of Christ's death.' All are
capable of sharing these benefits, if willing to accept
of them : and it does not appear, that the commu
nication of this disposition, or willing mind, was
intended. In what sense then had these apostates
been/ made capable of sharing' the benefit, more
than others, who had never professed the gospel?
Perhaps, their having been baptized may be in-»
tended. P. cxcix., 1. 4. ' Whosoever, &c.'^ I fully approve
of this quotation from Doddridge : but passages
might easily be adduced from Calvinistical writers,
" " Whosoever will, says St. John in the Revelation, let hira
¦"take the water of life freely:" 'this passage shews, that all,
' who are willing, may drink ofthe water of life; that it is in
' the power of every one to attain eternal happiness: Such a
' declaration, s.iys Dr. Doddridge, of divine grace, seems to hav«
' been wisely inserted just in the close ofthe sacred canon, to
' encourage the hope of every humble soul, that is truly desirous
' of the blessings of the gospel, and to guard against those sus-
' picions of divine goodness v/hich some have so unhappily
' abetted.'

32 REMARKS
equally explicit on the subject. We have, in general,
no doubt about the salvation of those, who are ' truly
* desirous of the blessings of the gospel ;' the only
question is, how does it happen, that some are thus
truly desirous, and others are not ? I should, indeed,
give the text even a more unliraited interpretation.
A convinced and distressed penitent may find some
difficulty, in determining whether his desires after
salvation be genuine and spiritual, or not : but if
he be willing, let him come, and he will certainly
be made welcome. So long as men are proudly and
obstinately unwilling to accept of the salvation of
the gospel ; we can give them no encouragement,
to expect salvation in any other way : but if there be
willingness, I would almost say, a half-willingpess,
a relenting, a softened spirit, a disposition to yield
and submit, to confess guilt, to cry for raercy, in
the words of the publican " God be raerciful to me,
^" a sinner !" he knows little of our rainistrations,
who does not know, that we go almost out of our
way, to meet such persons, with persuasions, invi
tations, and every species of encouragement; that
is, to repent and believe, and turn to God. We
certainly do attempt every thing, (according to our
ability,) which argument can urge, or compassion
iand affection suggest, to obviate every desponding
apprehension. So far from being defective on this
side, I am afraid, if all, which we attempt in pub
lick and in private, were fully known; it would
isometimes be thought, that a vindication was need
ful on the other side.

ON THE FOURTH CHAPTER. 33
P. cxcix. 1. 16. ' The benefits, &c." The case of
those, favoured with revelation, before the coming
of Christ, has before been fully considered.'* 'The
* Old Testament Ss hot contrary to the New : for
* both in the Old and New Testament, everlasting life
' is offered to mankind by Christ, who is the only
' Mediator between God and man, being both God
* and man." The gospel was therefore actually
revealed to them ; and they were saved by believing
' ' The benefits of Christ's death are not confined to tho'ta to
' whom the gospel has been actually revealed : — that would ex.
* elude from salvation all who lived before, and the far greater
' part of those who have lived Since, the birth of our Saviour.
,' If the satisfaction of Christ does not reach to the limes prior to
' his incarnation, how came it that Abel andEnoch were justified?
' That Abraham, Isaac, and Jacob, are represented as sitting in the
' kingdom of heaven ? That Noah, Daniel, and Job, are declared
^ to be righteous men ? All these, witb a long catalogue of prophet*
' and holy men, under the Mosaic dispensation, partook of the
' guilt of Adam, and were therefore liable to the wrath of God;
' nay, they committed actual sin, for " there is no man that
" sinneth not." Yet who' can doubt that these illustrious per-
* sons, the peculiar objects of God's favour, are all written in the
' book of life. And we are told that '' the blood of bulls arid
" of goats will not lake away sins ;" ' that before the gospel,
" there was no law which could give life ;" and that " there is
" no name under heaven by whicli men can be saved but that of
" Christ :" • may we not then conclude, in the words of one of
' our pious martyrs, that ' the promise of God apperlaineth unto
' every sbrt of men in the world, and comprehendeth them all j
' howbeit, within certain limits and bounds, the which if men
' neglect or pass over, they exclude themselves from the proraise
' of Christ ; as Cain was no more excluded, till he excluded
' ' hiraself, than Absl; Saul, than David; Judas, than Peter;
,' Esau, than Jacob.'
' See on p. 5, Refutation. ^ Art. vii.
VOL. II. D

(

34 REMARKS
it. In respect of those, to whom, in any age, the
gospel has been in no degree revealed ; we have no
proof, that they have any benefit from it, but the
contrary.' Tp the quotation here made from Hoop^i^
I will ^dd .another. ' I helieve that the holy fathers,
* patriarchs, and prophets, and all other faithful and
'good people, that are gone Ijefore us, and have
' died in t^he faith, through tJ:je,word and fiiith^ saw
' him beforehand, which was tp come, ^nd receive^
' as miich and the same thing that we receive by the
sacraments. For they were df the self same churth,
faith, and law, that we be of.'* In the eighteenth
article of King Edward the sixth^ it is said, ' They
' are to be accursed and abhorred,, who presume to
¦' say, that every raan shall be saved, &c.' The words
of Hooper as quoted below, do -not mention the case
of the Gentiles ; and it is not at all likely, that he
referred to it. , The Gentiles are not noticed in the
context, except in these words : ' It was never for*
* bid, but that ail sorts of people, and of every pro-
* geny in the world, shoiild be made partakers of
* the Jews' religion and ceremonies,' ' By becoming
Jevi^s then, ok Christians afterwards, they would have
be^n interested in the promise of a. Saviour.*
P. cci. h 6. ' Careth for all alike.' — " The Lord
"careth for the righteous;" but does he in lik?
manner care for the wicked ? " He is kind to tiie
'* urithaukful and evil,"' "He is good to all."'
i'' For he maketh his sun to rise on the" evil arid oii
' .Arti^stili, . ? Fathers of the EagHsh; Church, vol. v. p. 477'.
3 Hooper, 255, ibid. * Rpra. ix. 4. 2 Cor, i. 90i Gal. iii. 16"-
' lyukevi. 5J. * Ps. cxlv. *>.

ON THE FOtJKTH CHAPI'eR, ^5
** the good, and sendeth Vain d'h the jiist and on tbe
"'unj'ust.'" In the genel-'al riiairiri'er, ih which this
is; h^re expi^^ssed,' it sfeCHis ito imply an etjual regard
td' j:iersoris and characters of every kitid.. But to
liitiit it td the Case tinder corisideratiori :' Did God
c^jlre alike foi- the Gentiles, " whoin he suffered to
"Walk in their owrt w'ay^," as fb'r Ikr^el, td vi'hdrii
he Cdmthittfed his holy ciraclfes," and kbiind^ht meariS
of ^i^He ? li'oes hk h6\i^,' ca'use " the Sii'n of rigl^t-
" ieSUsnesS," to arise bri 'all natioHs, arid his lldly
Spirit, as fertilizing raid; td b'e ' pbiired diit updn
them ; in the same equal manner, in ii^hicll his Sun
. - -¦ ¦ ." ¦¦>'-,' ¦ , . • . . ,,-;.,
drives and his rain descends bn the natidris bf the
eat-th ? Has he equally cared fdr t&' poor Africans,
in respect of their sdills, as for the inhabitants of
this favoured island ? And afe hi''s special ftvoui's td
us, in granting us th^ meitiS of sjiltatidri, ' shewing
' ret^pect of pei-sdiib ?' Every rriati i^ boiitid, in His
dealings with others, to Vender to all tHeit- dues :'
but, may he not, as far as it is consistent with this,
confer special unmerited favour's dn otte^fid hof oh
another, as he sees good, without respecting per-
^Ohs ? A judge riaust not acquit, or cbhderiin, or
give sentence in any caiise, from favour, resent
ment, or regard to rank, or any similar motive.
This vvould be to: " respect persons." But in hisi
private conduct, provided' be' do no wrong to ariy,
he m'ajr favour one, dnd riot ariother, as he sees
good, without incurring similar blame. We all.
claim a right to do this, without assigning our rea-
Sdns to those, who grudge what is givert td dthet^
' Matt. v. 45.
B 2

35 BEMABKS
and not to them. We say " Friend, I do thee no
" wrong : — Is it not lawful for me to do what I will
<' with mine own? Is thine eye evil, because I am
" good ?" And shall we refuse the same prerogative
to our Creator and Judge ? Indeed, in thus doing
" what we will with our own," we often act foolishly
and sinfully, and shall have an account to give of it
at last: but the glorious " Lord is righteous in all
" his ways and holy in all his works ;" " his under-
" standing is infinite ;'' " all his works are done in,
" wisdom." Who then shall say to him, " What
" doest thou ?"
P. cci. 1. 12. ' Was it to be, &c?" Many things
have taken place, in the worl<3, by the immediate
act of God, or by his express command, which.
we should not have previously expected : but when
they have actually occurred, ought we to oppose
dur previdus expectations to undeniable facts ? Was
it to be expected, that God, who is Love, should
destroy the world with a deluge ? Or commission
Joshua and Israel to extirpate the Canaanites, with-
' ' "Was it to be expected that God, who is bounfiful and
' indulgent to all men, in bestowing temporal comforts and con-
' veniences, without partiality or reserve j who preserveth their
' life from destruction; who protectetb them continually from
' mischief and danger ; ' who openeth his hand, and satisiietb the
' desire of every living thing: — was it lo be expected that this
' kind and benevolent Being would neglect the spiritual welfare
' of any part of his rational creatures, and Isave their souU
' destitute bf all eare and protection .j that he would give them
' life, and health, and all the good things of tlris world, and
* withhold from them the possHwlity pf happioess in tbe \roiW
' to come ?'

ON THE POUETH CHAPTER. 37
out sparing women or children ? Yet he certainly
did these things. There is no " searching of his
" understanding." His judgments are " a great
"deep."* " Oh, the depth of the .riches hoth of
" the knowledge and wisdom of God! How un-
" seardiable are his judgments, and his ways are
" past finding out ! Fqv who hath known the mind
" of the Lord, or who hath been his counsellor ?
** Or, who hath first given to him ; and it shall be
" recompensed tq him again ? For of him, and to-
" him, and through him are all things ; to whom
" bei glory for ever. Amen."* It has been shewn,
that he does not communicate either the means of
salvation, or "the things. which accompany salva-
" vation," in the same manner, as he does the
bounties df Providence, Yet, even in the latter,
some regions, and some individuals, are far more
highly favoured than others. Are we, in this land of
peace, and liberty, no raore favoured, than the in
habitants of those regions, which are desolated by
the horrors of war, or groaning under the iron rod
of cruel oppression ? Is this partiality ? Shall we say,
we deserve our special advantages ? Shall we ascribe
them to our own wisdom? Ought we to forget,
when looking abroad with deep compassion, on the
wretched sufferers; ought we to forget, I, say, the
words of God by the prophet : — " Shall there be evil
"in the city, and the Lord hath npt done it?"
•Thpugh he ' protecteth men continually from mis-
' crhief and danger,' yea, " openeth his hand, and
' Ps. xxjtyi. 5, 6. ? Rom. jci, 3^—36. -

" satis.fletb, fl^?^ desir^. of e.very Hviing creature :'• y^t.
he leaves, every h,uiTiai),bepg tp,e,ndure the stroke, af^ii,
agjany of .defijtji ; the greatest t^mpor^punishmept,
which can be ipflicted : and the analogy is unfavpurr
able to the hopes of tljos^, v^hp e;xpect impunity, on
hj^ppiness hereafter, in any other way, than that
w^i^ic^ is revealed in the word pf God; for if, He
\yho i? Love, yet pursues signers to death, because,
pf his anger ; how, can it, be known, th^t he wjH
^lOt pursue them after death ; if xio reconciliation.
have previously taken place ? This.ly^d ajid benqvoT.
l^nt Beiqg w^ill rjpt, neglect, the spiritual good of ' Ijlss
' rational creatures," a^s si^ch : bu.^ if they be apos
tates, rebels, arid., enemies, vvill he shev)^ no. clisap-
prp,ba,tipn, of their conduct.? They, have.forf^ijtg^ all
claim upon him, and deserved his avyful indigna-»
tion ; and ho,w far, it may, be proper fpr him, to
shew them fayqur, must be unreservedly, left to hi?,
unerxirig.wisdorn. Should those, who hqld. wwiteria/
salvation, talte, up this argi-iment ; I carinpt see, hoMff
they could beanswered, in any other way, than that^
in which Calvinists answer it, when urged, by their,
opponents. There can be no, mpi;e w«rc^. in. our,
Sc^ivatipn, thajp there wpu.ld.have h^m justice in,.ourj '
being left to perish in our sins, without hope. or.
possibility of salvation. Every thing, pertaining, to
the salvatipn of guijty and polluted creatures, is;
mercy, and might justly have beeii •vtrithhel^. t But
mercy must be exercised in consistency with, aU
other divine perfections : and vve, shortsighted sinful-
creatures, are not competent to determine any thing,
concerning the; conduct of him, " Who doeth ac-
¦¦ ¦¦ ¦¦ ' > '

ON THE FOUE'TH CHAPTER. 3^
*f cording to his will, ih thie army of fifeaven, and
** ^morig the'irihabitants of the earth : andndrie cail
" stayi his^ hahd^ or say unto him, Whalf' doest
"thou?"* ¦
Sdme use Iknguage cohcfernSn^ Gdd, ' \Vfiich T do'
not choose tb repeat, on the suppoSitidn- df his'
dealing with' itieri, according to the rigpuV of his'
holy law : and others, on the supposition, of his not
sending to men the means of salvation ;dr' ndt
Saving them without these riieans ; arid' in varidtis^
vifaySi men presuhie to de6id'e on the appbiritrrierits
and dispensations of the Almighty: but "every
"mouth shall be stoppedj" arid the whbl^ world"
become' guilty before God; arid all. Who' dd not
humbly and thankfully receive his salvatioii, as a'
gift of entirely free rriercy, in all respects, will find
their awful riiistake, when it is too'lkte.
P.cCii. I. 7. ' The whole, kc.'* The'Whple nationi
6f Israel is, ho doubt, spokeh of in 1:116 OlciTestia-
merit, 'as elected, br chosen 8/ (jdd ;' Vithoiit dis-
criminaftioKi '' bf character. The iKtioH,' descended'
from Abraham j Isaac, and Israel, tt^'ere, for the sake
of theii- fathers, chosen to special, advantages, as to
the means of salvation, as well- as to peculiar tem-
. '/Dan. iv.,35..; :, , ; : _¦.¦'¦
* ' The whole ijation pf the Jews, including bcitlj good andi
' badi is said to b'e^lected or chosen by God, and the wo;d is
'never applied esclusivdy to those of the Jews who were obis-
' dient to his commands; " Because he loved <hy' fathfe, th'erev'
" fore; he ,chdse their seed after them, , and ibrought thee^ out in bis
" sjg^t, 1^'ith bis mighty power putjof Egypt." ";The Lord thy
" God hath chosen thee to be a special people, unto himself above
" all pfioiile that are upon the face of the earth."

40 REMARKS
poral benefits, but not unto salvation. They were,
however, peculiarly distinguished, by this national'
election, .from the rest of the world: and if the
other nations of the earth had any claira on God,
which required him to ' care alike for them j' I can
not see, but the objections, about partiality and
respect of persons, might have been brought for-,
ward by them ; as fairly, as they are now by the
opponents of Calvinism. Indeed, I think, no man
can fairly and fully justify the divine conduct,; in
this particular, without conceding all the leading
principles, on which Calvinism is grounded. The same
is the case, with all those nations, which are favoured
with the means of salvation. If all have any right to:
them, and an equal right to them : why are some so
highly favoured above others? Is " God a respecter
" of persons ?" But if all be undeserved, and contrary
to man's deservings ; according to our principles;
then all have as much as they deserve, yea more:
none have a right to complain ; all have cause of
gratitude : but some more than others ; as Israel
had more cause for thankfulness, than the surroundn
ing nations had. But, though, Israel was chosen
nationally to external privileges, temporal and spi
ritual ; is there no intimation, of another election^
even in respect of Israel ? Not to speak of the fre
quent intimations, given by the prophets, of a rem-.
nant, whom God would, or did, distinguish from
other Israelites, ; what says the apostle ? " They are
" pot all Israel, which are of Israel ?" If so, there
is an Israel, within an Israel: but how is this?
" Elven so at Jhi^ present time, there is a remnantr

ON THE I'OURTH CHAPTER. 41
" according to the election of grace."* This refers
to the seven thousand in Israel, whom the Lord
had " reserved to himself," in the days of Elijah.
These were " a remnant according to the election of
" grace," and the rest of the natipn were not. Is
it not then, undeniable, that there was a national
electidn, to external advantages ; and a personal
election, entirely distinct from it? An election of
individuals, frora among the elect nation ? And that
the national election of Israel, was a type and figure,
of the personal election of the true Israel, " the
" church of the first born, whose names are written
*f in heaven ?" Some texts of Scripture follow,^ whicli
ai'e, almost universally, by expositors, considered as
prophecies, relative to the future dealings of God,
with the nation of Israel ; and coincident with the
words of our Saviour : " Except these days should
*f be shortened, no flesh," (that is, none of Israel,)
"should be saved; but for the elects' sake, those
''days shall be shortened."^ " For I will bring a
'' seed out of Jacob, and out of Judah, an inheritor
" of my raountains : and mine elect shall inherit it,
" and my servants shall dwell there." "So the holy
?? seed shall l^e the substance thereof."'*
P. cciii. I. 10. ' In the, &c,'* This is a decisive
' Rom. xi. 5, 6. ' Is. xliii. 20. xiv. 4. Ixv. 9.
* Matt. xxiv. 2-2. * Is. vi. 13.
5 ' In the numerous passages of the Old Testament, in whieh
' they are thus spoken of, there is not the slightest allusion lo
' their being predestinated lo happiness in the world to come;
* nor indeed will any one contend tbat all the Jews were designed
f for eternal salvation. They were elected in this world only, as

42. R^MA*K&
pr;0of, that the national election pf Israel was an
entirely different thing, friomthe election spoken ol
m the New Testament: being only; a shadow: or
type of it. " God hath from the beginning chosen
*' you unto salvation, through sanctificatiofi of the
*' Spirit, and belief of the truth ; whereunto; he hath
" called you by pur gospel, to the obtaining of the
" glory of our Lord. Jesus Christ,"* " Elect, ac-
*' according to the foreknowledge of God the Father,
"through sanctification ofthe Spirit unto obedience,
"and sprinkling of the blood of Jesus Christ,"'^
Wherever electiPn or predestination are spoken of in
tbe New Testament, concerning christians, they, are
uniforrrily connected with " things which accompany.
*' salvation,"" The election of Israel was indeed
• an introductory and preparatory step to the execiw
* tion of God's merciful scheme, 8cc:' but bad the
Israelites themselves no advantages,- in consequence
of it? " What advantage then hkth the Jew? Gr;
*' what profit is there of circumcision ? Much every
" way ; chiefiy because unto them were committed
f! the oracles of God."* It is probable, that from
tbe days of Mdses td the coming of Christ, more
persons dut of this comparatively small natiofl wcfii
spiritual worshippers/, and accepted servantsi, of God,
than in all the world besides.
' an introductory and prepatatory &te>p to the ¦jExscratioiDcf '©(id's
• irierc'rfbl Scheme of human redemption through thei incainS^ofli,
' andstiferingLS ofOhristv . ' J ¦ . ~ ': '
• 2 Thes. ii., 13, 14; ^ 1-Be6.i.2. 3 Rom, viii. 28^30*.
•Eph. i. 4, 5. 1 1—14. Col. iii. 12; 2 Tim. i. g. Tit. i. 1, 2, KPef.
ii. 9„ 10.. ? Rom.iii. 1, 2i . '

OH THE FOUIJTH GHAFTES. . 4^.
P. cciii. 1. 20, 'We shall, he,'^ This is a sjtate-
rpent, wiiich will require mucli proof: but let every
argument h^ve its due weight. What ' collective,
' bodies were converted to Christianity,' in thesame.
manner, that Israel was chosen as a nation ? Even
the three thpusand,.convertefl on the day of Pente
cost, and the tens pf thousands, whd aft^r>^^rds be-.
lieved, were merely a remnant of the nation of
Israel ; and, like the seven thousand in the days of
Elijah, " a remnant, according to the election of
" grace." God had " not cast away his people, whom,
"he foreknew,"^ even when the nation of Israel,
ceased to be his church. " Israel hath not obtained.
" that which he seeketh for : but the election hath
" obtained it ; apd the rest were blinded." If the
texts, referred to, in the last remark, do not prove,
that election is uniformly connected with the " things
" which accorripany salvation :" the point must be
yielded. But each text will be more particularly.
noticed, — The more copious of the apostolical epis
tles, are addressed to the churches, or to the saints,'
and not to individuals ; arid in those to Timothy and,
Titus, the apostle joins himself with the person to
whom he wrote, when he spake on this subject:^
but he mentions Clement, and others, "whose names
' 'We sball in lijse manner find that the .same words, elect and
' chpsen, are applied to collective bodies of men who were con-
' verted to the gospel, without any restriction to those who were
' obedient to its precepts, and will hereafter be saved ; and that an
' infallible certainty of salvation, in consequence of a divine
' decree, is not attributed lo any number of christians, or to any
I ' single chr'retian, throughout the New Testament.'
i» Rom. xi. 1—7. ^ '^ Tim. i. 9- Tit. i. 1/2.

44 REMARKS
" are written in the book of life ;" ^ and St. John ad
dresses one of his epistles unto "The elect lady, and
" her children," and raentions her " elect sister."'^
Our Lord calls Paul " a vessel of election." (Sxwof
P. cciv, I. 3. 'St. Peter, &c.'* Let this whole
passage be minutely examined. "Elect, accordiiig
" to the foreknowledge of God the Father, through
" sanctification of the Spirit unto obedience, and
" sprinkling of the blood of Jesus Christ ; Grace
" unto you, and peace be multiplied. Blessed be the
'' God and Father >of our Lord Jesus Christ, which
" according to his abundant mercy hath begotten ns,
• Phil.iv. 3. Comp. Rev. xvii. 8. * 3 John 1. 12. » Actsix. 15.
? ' St. Peter tells the " strangers scattered throughout Pontus,
" Galatia, Cappadocia, Asia, and Bithynia,^' ' that they are
''^ elect according to the foreknowledge of God;" • and " a
" chosen generation, a peculiar people ; ijiat they might shew
" forth the praises of him, who hath called them out of darkness
" into his marvellous light." ' It is evident that ihe apostle here
• refers to the calling of these men lo the knowledge of his gos-'
' pel, which, like every other circumstance relative to this,
• gracious dispensation, was foreknown by God; and that by
* denominating the christians of these live extensive counh'ies,
' indiscriminately, "elect," and "a chosen generation,'"' ' he
• did not mean to assert that Ihey. would all be saved ; but tbat
' they were admitted to " the marvellous light" • ofthe gospel,
' while other nations were still wandering in the "darkness" 'of
' heathenism. Andto put this beyond all doubt, the same per-
• son,s, whom in his first epistle he addresses as " elect according'
" to the foreknowledge of God ; in his second Epistle he addresses'
• as " them that have obtained like precious faith with us, through'
" the righteousness of God, and our Saviour Jesus Christ i" ' to'
' be elect, and to be a believer in Christ, are therefore the same
' thing."

ON THE FOURT-H CHAPTER. 45
*' again unto a lively hope, by the resurrection of
" Jesus Christ frorj? the dead : to an inheritance,
" incorruptible, and undefiled, and that fadeth not
" away, reserved in heaven for you ; who are kept
" by the power of God, through faith unto salva-
" tion, ready to be revealed in the last time ; where-
" in ye greatly rejoice." And just atter, " Whom,"
(Jesus Christ,) " having not seen, ye love; in whom,
" though now ye see him not, yet believing, ye re-
" joice with joy unspeakable, and full of glory :
" Receiving the end of your faith, even the salvation
" of your souls.'" Is there here ' no restriction to
* those who were obedient to the precepts of the
' gospel ?' No assertion, that the persons addressed
would all be saved ? I dp not mean all, called Chris
tians, in these countries; but all those, whom tha
apostle spoke of by character ; for " if any pne did
" not love the Lord Jesus Christ," he was not one
of the persons intended. They to whom the apostle
wrote, were " elect, through sanctification of the
" Spirit, unto obedience, and sprinkling of the blood
" of Christ :" therefore none were addressed, but
those, who through faith, were sprinkled with the
blopd of Christ, The apostle joins himself with
them, in the next verse, " as begotten again unto a
" lively hope, &c:" none were, therefore, addressed,
except those who had this lively hope, in conse
quence of regeneration : "' and every man that hath
" this hope in him, purifieth himself, even as he is
" pure." * They were also, " begotten again — to
' 1 Pet. i. 1—8. » 1 John iii. 3,

4^ feEMAKkS'
" an inheritance incdrruptible, &c, which was te^
"served in heaven for them: therefore the apostle
addressed exclusively those, whom he considered as
heirs of this inheritance; though there might be
hypocrites in their company, tares amorig the WhSat.
The persons spoked of, were " kept by the power of
'' God through failh, unto salvation :" therefCre,
* they were partakers of true and saving faith,"
They loved the Lord Jeslis, they beh'eved in hifti,'
"¦' they rejoiced in him, with joy unspeakable and'fWi'
" of glory." Can these things be said of any except
true christians ? None, but true christians theiefc^e
were intended. The apostle had seen Jesris Christ;
and he believed, loved, and rejoiced: but the per
sons addressed did the sariife, thdugh they had ndt
seen him ; and " blessed' are they, who have not
" seen, and yet have believed.'" — Again, the apostle
Says of them : " Who by him do believe in God,'
" who raised him from the dead, arid gave him
" glory, that your faith and hope might be in God,
" Seeing ye have purified your sduls, in obeying the
" truth, through the Spirit, unto unfeigned love of*
" the brethren ; see that ye Idve one andther with
'¦' a pure heart ferveritly; being born again, ndt of
^' corruptible seed, but of incorruptible, hyihemU
" of God, which liveth and abideth for ever.'"'
They did '¦' believe in God" through Christ ; they
had " purified their souls in obeying the truth,
" thrpugh the Spirit :" they did " unfeignedly Idve
', John XX. 29. ' 1 Pet. i. 21-23. uvfeigned; «..T«p.r«,
¦K'lt/wut Iiijpocrmj. Rom. xii. 9. 2 Iim. i. 9. Jain. iii. 17. Qr. '

OK THE FOURTH CHAPTEjt. 4f
" the hretihreh." 'j And " we know thkt We have
" passed from death unto life; because we love the
'brethren.'** None then, but true christiarfe ^ew
addressed : ,and indeed the apostle does i^&t inscribe
his epistle to any colleetiye bbdiesv or churches, but
" to the elect strangers scattered throughout Pon-
** tus, &c." ¦ :; ' -n^/f ..:, . >-.
These remarks pre'paffie our way, fea' the other text
Quoted from' this apostle.' '^Bat unto them,* which
*' be disobidietit," the Stphe, which thfe ivuilders <Ks-
" aHowed,.the sattte i&Jmade the Head of the cornei';
** and a Stone of stumbling and Rockrof ofFenoe,
*' even to thenw whiett stiunbte at the'^word being dis-
"obediecit, wheiceBaio also they were ' appointed,
**.Butye are achoseiigeneiratfdn, a royal priesthood,
*' an holy nation, a peculiar people ; that ye should
" shiew forth the praises of him, who hath called ydtt
" out, of darkness, into his marvellous light ; whicft
" in time past were not a people, but now ai-e the
" people of God ; which had not obtained mercy,
" but now have obtained mercy ."^ Cart any man,
having duly cdnsidered) what the jipostie had said,
concerning these sortie pei-^Dns, in the preceding
chapter, after deliberately reading the passage, deny,
that the apostle regarded this company, whom he ad
dressed, as being in reality, what Israel, as a nation,
was typically? The contrast between those, to whom,
as believers, " Christ was precious ;" and all those,
"who, being disobedient stumbled, at the word;"
» 1 John ui. 14. * 1 Pet, ii. 7— IQ.

'48 EEMAEKS
and indeed every circurastance, confirms, this porl-
clusion. They were " a chosen generation," as the
seed of Abraham were ; being indeed the. " children
"of Abraham, by faith in Christ.'" Thus "they
" were counted to the Lohd for a generation."'
But, as collected' from among various tribes and
kindreds, they could not be a chosen generation in
the sarae sense, as the nation of Israel was the chosen
race, the descendants of Abraham, Isaac, and Israel.
They were, " a royal priesthood," " a kingdom of
" priests."^ This relates to the typical chracter of
Israel, as a nation, and the. real character of true
believers. " Unto him, who loved us, and washed
" us from dur sins in his own blood ; and hath made
*' us kings and priests, unto God and his Father."*
" Thou wast slain and hast redeemed us to God
" with thy blood ; and hast made us to our God,
" kings and priests." * The kingdom and priesthood
were incompatible, under the . Mosaick law ; or at
least, after the kingdom was fixed to the family of
David, of the tribe of Judah : but in that " High
" priest after the order of Melchizedek," these
offices are united. He is " a Priest upon his
" throne ;"" and all his true people, as one with him,
" are kings and priests." — " An holy nation ;" as
Israel was typically; though alas! in reality, too
generally an unholy nation, in respect of character,
The " elect strangers, scattered throughout Pontus,
" Galatia, Cappadocia, Asia, and Bithynia," * five
• Rom. iv. 16 — 18. Gal. iii. 29. » Ps. xxii. 30. ' Ex.
xix. 6. *Jlev. i. 6. 'Rey.v.PjlO. « Zech. yi. 13,

bN THE FOUSTH CHAPTEE. 4Q
' extensive Countries,' were not a nation, at all, as
to any external concerns ; but select individuals from
divers nations, Jews and Gentiles^ But, under Christ,
their King, *' whose kingdom was not of this world,''!
as " reconcikd to God by him,'* and becoming his
willing subjects, they were incorporated as a ^lation,
notwithstanding their. dispersions, under his protec-
tbn, and goveriied by his commandments ; being in
reality, what Isfael was tjrpically. '* A peculiar
" people," (A«of ei? Ttt^iveins-nt.)^ All nations are the
creatures, and ought tp be the subjects, and servants:
of God : but Israel was his by a peculiar right ; a
choice, a dallimg, a redemption, peculiar to that
nation: yet this was only a shadow of their privilege,
for whom Christ gave himself, that he might redeem
them from all iniquity, and piirify them unto himself,
a peculiar people, zealous, of good works. These
had not only been ** admitted to the marvellous
*^ light of the gdspel ;" but had been specially
?^ called out of darkness into his marvellous light ;'*
they were indeed become "the people of God,"
they *' had obtained mercy."' Can all these things
meet in any, jexcept true Christians ? It vpould not be
moye contrary td Scripture, to xteny thsit the ritual
law, the Aaroniffik priesthood, and the kingdoiJn oS
DaV^d ahd bis^ race; were typical of the spiritual
blessings of the Ghristiaih' dispensation ; than to
idjMdy, that the nation of Israel vvas typioal of th©
truq Israd. Let what tihd inspired apostle here
j ' Mal. iii. l7. Sept. » Conipare I Tim i. ISt -O^i With fh»
original here.
VOL. ir. E

50 BEMASKS
stated concerning, this subject, in tke inteppretation,
as an allegory, of the particulars, respecting Sarah
and Isaac, Hagar and Ishmael:^; and that which he
has stated,' on the same subject, in writing to the
Hebrews, be carefully exaihined, '^ not to adduce
more passages: and then let it ber ddtermiriied,
whether true christians are not, under the christian
dispensation, that, in deed : and truth, which Israel
of old was typically. — " We are the circumcision,
" who worship God 'in the Spirit, and i-ejoice in
" Christ Jesus, and put no confidence in the flesh."^
, It also appears to me, that the : passage quoted
fi-om the second epistle, fully confirms the conclu
sions, which I have deduced from the passages: in the
first. " To them, that have obtained like precious
'' faith witli IUS, through the righteousness of God,
"and our Saviour Jesus Christ,"* ' To be elect, and
' to be a believer,' are not the same thing, according
to our views; because a man maybe " elect, accoid.*
"ing td the foreknowledge of God," and not- be as
yet, called by his grace. • But no man^cari know;,' or
scripturally cdhclnde hithself to be elect, exceptby
his faith.'. This the apostle calls "like precious faith
"with us." tHe, therefore, addressed^none, but those,
whohad thesame precious faith, which he himself hadi
and, consecjuently, they who had a dead and worllil
less faith, pre not included. The apostle , Paul, calls
this precious , faith, . "the faith of God's elect."'
Nane, wextbink, ^ave it but the elect. It is pre-

> « Gah ivrfil^.33 . '! . i .Hebuidi. -IS— 2fi,feir ' ; Phil iii.'S,
* 2 Pet. i. 1. s Tit. i, 1.'

ON THE FOUETH CHAPTEE. 51
cious, ill: its nature, in the- blessings which; it appro
priates, and in its holy frujts. ilt is ."our ipostholy
"laith."' :.
' When the , christians of these five extensive
* countries,* are spoken of; a superficial reader
might suppose, that, the population of these regions
were in i^eneral professed christians, as those of
England now are: whefeasjin fact, they were only
a small company, in the several cities and districts,
who professed christianityj amidst ^n immense majo
rity of Geotiles or Jews; ^aiid this small company
generally from among the lower orders inspciety.
Even, as; at present, aifgw hundreds in. a town, or
city, appear in earnest about the concerns of religion,
while #the bulk of their neighbpurs, though called
Christians, do not so much: as seem, to be real chris
tians,;, and make no pretensions to the ti|le, of saints.
— ^Tbe wprds, ' while other natiqiiSi &c ;' still fur
ther uphold the supposition oi natiqfial churches :
as if the bulk of. the inhabitants of these regions
were not as much ' wandering in the darkness of
heathenism', as those. of any other nations,
P. ccv. I. 5, * Ampng, &c.'* The salvation of all,
' Jude 20^',
' ' Among other precepts and exhortations he says, " Give dili
gence to make your calling and .election sure :" " for if ye dp
thesq, things, ye shall never fall :"' therefore the salvation of
these elect, of this chosen generation, was so, far from being
certain, jhat it depended upon their own "diligence;" 'their
not falling" 'was so far from being infallibly decreed, that it
depended upon their doing those things which the apostle com
manded: and he even predicts, that "false teachers^, who
would bring ill damnable heresies, denying tbe Lord that
E 2

52 KfiMABKS
who might read the epistle, was not sore, either as
* infallibly decreed,' or in j any other way: but Cal
vinists think, that the salvation of all, who had ob
tained " like precious fsith," with, the apostle, was
sure in itself. Yet, even in respect of these, their
personal assurance of salvation, and the comfort
arising from^itj must depebd on their own diligence,
as the appointed means.^ Indeed the sanation of
true christians is eo connected with diligence, in the
means of grace, and in all holy duties; that every
confidence of a happy event must be susp^cted,vif
not- absolutely condeminied, Which is not dbtaitied and
preserved by it. In reject of what is said of false
teachers, and their success, it raay suffice to say,
with our ' Jjotd, " If it were possible, they would
"deceive the very elect:" and with his apostl^
" They went out from us ; bnt they were not of us :
*' fdr if they had been of us, no doubt they would
" have continued with us; but they went. out, that
" they might be made manifest, that they were not
"allof us.'*'' '
P. ccv. Note. * Election, &c.*'. By callmg, iri
this exhortation,'* Calvinists understand, regeneration
and conversion. ' They be caMed according to God's
" bought them, shoiild make merchandiae of some of ¦them;"
' that is, Should seduce them from the true feith in Christ, and
• consequently defeat their salvation : some therefore of these
' electpersons were not saved.*
' Heb. vi. 10— 12. » John ii. I9,
3 ' Election in the Calvinistick sense includes an infallible decree;
' but the'apostle could not call upon the christian converts to mnti
' an infallible decree sure,'
4 2 Pet. i. IQ.

ON THE POUSTH CHAPTEK. 53
* purpose, by his Spirit, working in due season ; they
* through grace obey the calling; they be justified
* freely ; they be made the sons of God by adoption i
* they be made like to the image of his only begotteft
' Son Jesus Christ, they walk religiously in good
* works, and at length by God's mercy they attain
"to everlasting felicity." .*An infallible decree*
cannot be made more sure in itself; but it may be
made more sure to a man's own mind, that "God
"has from th^e beginning chosen him unto salva-
"tion;" and that, in consequence, ^' he hath called
*' him according to his purpose." This " full assu-
" rance of hope,""* this inward satisfaction of our
election to eternal life must be sought by diligence:
and the more evidently we love God, and "keep his
" commandments," with alacrity and delight ; and
love the brethren and all men,, and take pleasure,
in every work and labour of love ; the more full
assurance of our eternal salvatipn, and consequently
of our election, we scripturally attain. Negligence
brings a man's, interest in the promises of God,
into doubt, as well as his personal election : but the
promises of- God are sure, and will infallibly be ful
filled, to those who are interested in them. " If we
" believe not, yet he abideth faithful,' he cannot deny
" himself.*" Our diligence cannot make his pro
mises more sure jn themselves, than they really are ;
any more than it can make, an infallible decree, more
sure ; but it may lead us to the assurance, that the
promises will surely be fulfilled to us. The apostle
' Art. xvii. * Heb. vi. H. ' 2 Tim. ii. 19.

54 REMARKS
did not call on those, whom lie addressed to make an
infallible decree sure ; but to make it sure to their
own consciences, that they were true bei ievei^s, and
thence to infer their election. But ii calling only
mean, the outward itivitatjori of the gospel ; and
election, dhly a choice of collective bodies to means
of grade: and if these persons ..had, zw thh serke,
been indisputably called of God, " into his eternal
"-glory ty Jesus Christ ;'" in vphat way- wduld their
calling and electioh be made more sure ?*'
P. cc\f. I. 23.' " The church that is at Babylon,
elected together wz7A yow, &c."' The word cAurd,
is not found in thiis passage. H £p B»(3V)Xc<)vi fl-ui/wXixTn^
" She in Babylon who is electied together." It is
probable, however, that a church, and hot a person,
is intended; though we read no where else of a
church in that neighbourhood. — ' The whole church
* of Babylon, &c.' Some may be led by thisian-
guage to conceive of the ' church of Babylon,' as
ineluding the bulk ofthe inhabitants, like ' the
* whole church of Englatid,' or, 'thewhole churcH
* of Scotland,' or, thewhole church of Rome;' yet
probably, the church at ' Babylon," consisted only of
a remnant of believers, collected together, by the
apostle's ministry, inconsiderable in number, com
pared with the multitudes among vvhom they lived'.
A company thus collected and Circumstanced, it
niay be supposed, were in gener;^! frMe= believers,! and
entirely such as made a credible and intelligent pro
fession of faith, which their conduct did not invft:
' 1 Pet. V. 10. » See on 203, Ecfutaticn, 3 1 Pet. V. 13.

ON THE FOUKTH CHAPTER. 55
lidate. They were therefore spoken of, as true
christians, in the judgment of charity ; as being
what they professed to be : and so elected together
with other christians in different parts of the world'.
Yet, possibly, there might, unperceived by man, be
some hypocrites among them.
P. ccvi. 1. 5. 'It is not, &c,'^ Calvinists do not
hold, that all, who think themselves,' or are thought
by others, even by the most discerning ministers, to
be true christians, " the elect of God, holy, and
" beloved," will necessarily be saved : but only, that
all, whom God, who " searches the heart," knows
to be true believers. His decrees are wholly un
known to man, till manifested by the event. When
any person, or persons, becorae, as far as we can
see, true . believers, shewing their faith by their
works; we consider them as "called and chosen,
"and faithful:"* and we speak of them, as they
appear to us, and not as, perhaps, they appear before
God. Even the apostle himself says of Silvanus,
" a faithful brother unto you, as I siippdse."^ Men
may deceive themselves, or impose on others ; but
the purpose of God shall be established.' And this
is " the Father's will, which hath sent me, that of
" all which he hath given me, I should Idse nothing,
" but should raise it up at the last day: and this is
"the will . of him that .sent rae, That every one
" which seeth the Spil, and believeth ori him, may
.] '.Itis not confined to iiidividnals who. must necessarily be
' 'savSd, or who vvere predestinated by God to certain salvationi
' or even' to those ~whp will actually be saved.' .
* Rev. xvii. 14.- * 1 Pet. v. 12.

56 BEIMAieiKS
" have everlasting lifej and I will rajse him at thus
^' last day ."^ „ , v
P. ccvi.i. 10. ' St. ;paul begins hM ppistle tdthe
f Ephesians, in this manner.' (In order duly to ex-
aitiine the beginning of the epistle to the ij^phesiansj
the whole passage must he yievyed together. Instead,
therefore of printing b,elow those pgirts, which are
quoted in the Refutation ; the whole passage will he
thus printed, with brackets, mar|tipg whajt is pmitte^
|}y his Lordship.) >
" Patil^ an apojstle of Jesus Christ by the will of
f God, to the saints which are at Ephesus, and to
f the faithfiil in Christ Jesus ; Grace be tp you ani|
f' peace from God our Father, and frprn the, Lord
*' Jesus Christ. Blessed be the God. and Father irf
," our Lord Jesus Christ, who hath blessed us with
*' all spiritual blessings in heavenly places in Chri4>
f Accprding as he hath chosen us in him, before,the
f foundation of the worl4 that we shoi;ild be holy, and
" without blame beforjs him in love : Having predes^
" nated us unto the adoption of children by Jesu§
** Christ to himself, Recording to the good pleasur%^f
" his will, \liO the praise pf the glory pf his grace,
" wherein he hath made tis apcepted in the beloved;
" In whom we haye redemption through his bipod,
*' the forgiveness of sjns, according tp the ncjies of
" his grace ; Wherein he batlj abounded tpwards 115
^' in all wisdom a^d prudence,] Having made
" known unto us the mystery of his will, according
•f to hif good pleasure, which he hath purpoS^
' John vi. 39, 40,

ON THE FOUETH CHAPTEB. bf
"in himself. [That in the dispensfition ofthe
" fulness of times, he might gather together in
*' one all things in Christ, both which are in
" heaven, and which are on earth, even ih him.]
*/ In Jiivhom also wfe have obtained sn inheritance,
" bdng predestinated according to the purpose of
?' him who worketh all things after the counsel of
f^ his own will i [That we should be to the praise
*' of his glory who first trusted in Christ ; In whom
•" ye also trusted, after that ye heawi the word of
f truth, the gospel of your salvation: in whom alsp>
f' afier that ye believed, ye were sealed with that
^' Holy Spirit of promise : Which is the earnest of
** our inheritance, , until the redemption of the pur-
"thased possession, unto the praise of his glory.
P* Wherefore I alsoi, after I heard ofl your faith in
f * the Lord Jesus, and love unto all the saints,
f' Cease not to give thanks for you, &c."] The apostle
here addresses th? Ephesians, as " saints," or boly
petsons ; as ¦*? faithful in Christ Jesus," or believers iiH
Christ. He joins himself with them, as those, whom
God Iliad S' blessed with all spiritual blessings, in
" heavenly things;" and this ^' according as he bad
" chosen t^em in jChrist before t^ie foundation of
," the world," that they should be holy," (or saints,)
'f' and without blame before him in love." He had
" predestinated them tp the adoption of children by
" Jesus Christ urito himself.'' And, " if children,
f* then heirs; heirs of God, ajid jointr-heirs with
fP Christ.'" ^* This was according to the good plea-
? Kom. yiii. 17.

58 BEMAEKS
" sure of his will." « Ithank thee, O Father, Lord
"' of heaven and earth, because .thou) hast hid. these
" things from the wise and 'prudent, and hast re-
" vealed them unto babes. Even so. Father, for so
" it seemed good in thy sight."' This predestina
tion was expressly' " to the praise of the glory of his
" grace, wherein," or, ty which, (iv ri) "he had
" made them accepted in the Beloved, in whom
" they had redemption through his blood, even the
*"' forgiveness of their sins'." They were then par
doned, justified, and accepted in Christ, which no
merely nominal christian ever was, or can be. This
was ' a,ccording to the riches of- his grace ; wherein
" he had abounded towards them, in all wisdom' and
^' prudence :" having arranged the whole plan, for
the display of his rich and plenteous grace, in sach
a manner, as to give no encouragement .'to sin» but
only to repentance and its fruits; and to magmfy
his law, and glorify his justice and holiness, and all
his perfections, in harmony with his grace. The
apostle, and the Ephesians, had obtained "an in-
*' heritance, being predestinated, &c.'' ' He, and his
fellow-christians, from among the Jews, had ''first
" trusted in Christ ;" and the Ephesians; hearing
the word "of truth, the gospel of their salvatioh,
" had trusted in Christ';'' they had belipved, and had
been sealed by the Holy Spirit, the earnest of " their
" inheritance,'^ They had faith in Christ, and love
to all " the saints," Now can all these things be
spol^en of any, except of true christians ? Indeed, can
' Matt. .\i, 25, 26. Luke x. 21.

ON THE FOUJITH- CHAPTER. 5§
xhy O'f them ? If there vvere others, in the outward
communion pf the church, aschafi'or tares, .among
the wheat; " they were npt of them," Ihodgh they
Were among them, and raight " go out from them,"
or continue mixed with them, till the time df harvest.
It is here also to be noted," that' the epistl.e is not
addressed to the church at Ephesus, •? but to the
"saints and faithful brethren :" so that there is the
less ground for considering it, as written to a col
lective body of true. christians and hypocrites indis-
critninately. ' Whatever is meant by Chosen arid
predestinated ; the words are indisputably cdnnected;
with " the things which accompany salvation,;" and
df which they were the source and cause, and not
the <?^c/. . .'-
P. ccvii. 1. 8. ' Instead of , &c.'* Exhdrtations
to give diligence " to make their calling and election
^' sure" are perfectly consistent, with the doctrine
of the final salvation of all true believers: but exhor-
tiitsions, td " walk Wdrthy of their vocation,^' especi
ally related to their addrning and recommending the
gospel for the honour of God and thegoodof man
kind. Even true christians are often' betrayed into
' 'Instead of representing their salvation as pertain, he earnestly
' exhorts them tp " walk worthy ofthe vocation wherewith they
"are called;" 'guards them'against those deceits which bring
'* d'Jwn " the wrath of God upon the children of disobedipiice;"
' and commands them "to ptit on the whole armour of;God,
" that they may be able to stand against the wiles of the devil : '
' it was therefore possible , for those, who were ''sainis," " faith-
"fal," " chosen," and " predestinated," ' to walk, unworthily,
' to incur the wrath of God by djsobodiepce, and to yield to
' sinful temptations, .and consequently to failof s,^}v;ation.' ^

00 REMARKS
improper conduct: and exhortatiott^ are exceedingly
needful and useful, to make them vigilant and cir-
eumspeipt : but surely every instance of yielding to
sinful temptations does not consequently imply that
A man will * fail of galvatioti :' for * we may depart
* from grace given, and fall into sin, and by the
* grace of God, we may arise, and amend our lives.'*
Even, if assured that the salvation of any company
was infallibly certain ; we might and ought to ex
hort them to " walk worthy of God who had called
** them to his kingdom and glory."'* "Wherefore, my
** beloved brethren, be ye stedfaSt, ; unmoveSbtei
** always abounding in the work of the Lord/' foras-
** much as 3re'know, that your labour is riot, in vain
** in the Lord." Many important ends are answeried
by the holy lives of christians, distinct from their
own salvation. We may ilso say to any company,
who act consistently, * I address you as believers,
* and suspect the coritrary df none among you : but
* it behoves you to examine yourselves, arid to give
* diligerice, that you may have the full assurance of
* hope unto the 'end ; and so be animated fpr every
* service and every trial.' God generally workis by
means. The promise of a plenteous harvest would
not render the husbandman's diligence' superfluous,
but rather encourage it : arid if any individual should
so perversely interpret it, as to excuse himself from
labour, he would justly be excluded from the general
benefit. ''
P. ccviii. * Jesus, &x:*f Did our Lord ever say,
» Art, xvi, » iThes. ii. 12.
» 'JesuS knew ftom tlje beginning who should betray bim.

ON THE FOURTH CHAPTER. 6l
that fa© chose Judas " to salvation through saUdtifi-
" cation of the Spirit and belief of the truth V He
chose Saul to be king over all Israel; and Jerobpam
to be king over the ten iribes; and Cyrus to be
the deliverer- of Judah from captivity ; and Judas to
be art apo^Ie, and to be the predicted traitor : but
h this the same, as "tobe chosen in Christ,' before
" the foundation of tiie world, that we should be
"¦ holy, and without blame before him in love; being
" predestinated to the adoption of children, by Jesus
"Christ unto him ?" As to any other election, it is
wholly beside our subject: and no man will say,
that Judas was thus chosen. Therefot-e, the whole
argument from this case falls to the groutid. Men
* may deprive theraselve of this excellenl benefit, of
* Jesus answered them, " Have not I chosen you t\irel,ve, and
" one of you is a dcivil ? He spake of Judas Iscariot, the son d^
" Simon : for he it was that should betray him, being one of the
"twelve:" ' Jesus called, chose, elected these twel-ve to-be his
' peculiar .disciples, his apostles, his constant , companronsj bii
' friends. He gave them power to work micaclig, to preacK the
' gospel, to become witnesses «f, an^ sharers in, his glory, tp
' sit' upon twelve thrones in his kingdom, judging the twelve
' tribes oi Israel — ^Yet one of these men he declared to be a
' devil; one of them he knew would betray liim; one of them
' he knew to he " the Son of perdiition," about to sufier'such
' punishment, that it " had been good for him if he had not
" been born," ' Since then Judas was one of the chosen, one of
* those " whom God gave to Cbrist," and since " Jesus knew
" from the beginning ihat he should betray him," 'and conse-
' quently be reje<Jled and " lost," ' it is dear that the chosed
' may ^epf'Ve themselves of the advantage of "this excellent
" benefit" ' of being placed in a state most favourable for the
* attainment of salvation, and-that foreknowledge does not implj^
* control or influence,' 1

Q2 EEMARKS ,
*. being placed in a state most favourable for the
* attainment of salvation :' but the question is,c whe-
^er any true believers, who are " called, and chosen,,
" and faithful," are thus left to deprive themselves,
' Forekribwledge does not imply control or. infiiience.'
It certainly, ddes not imply compulsion. But '^-the
" wrath of man shall praise him,-"' (God,) " and;the
" remainder of wrath shall he restraini" " He stilw'
'-• leth tihe noise of the seas, and. the, noise of the
¦Y- waves, and the madness of the people;"^ : Here is
control, no doubt, implied in fdreknowledge, even
ijn respept of the most wipked men ; andiif ir^usm
be denied, , the influence; of restraining grace,: on
' the unruly wills and affections of sinfulmen ;' and
the. influence df renewing grace on the. mindsiof
believers ; the whole of Christianity is denied. But
" known unto'Goii are'all his works frdm the be-
" ginning of the world.' -
P. ccix. ' The, &p.'* , Whatever other means
there might be, . by. which the Son of man could
have been delivered untd death-; there could be
riqrie, which were not foreknown : and.the way, in
which he. was betrayed, was predetermined znd fgrs'
,' Ps. Ixxvi.' 10. • Ps. Ixv. r. , 3 Acts XV, 18.
. ¦* ' "The observation of our 33vipurt '"When! was daily with
" you in the temple, ye stretched forth no hands.against'une,''
. • appeals tp indicate^ that there; were oiher means by which the
f ¦ Spn of man might have begn delivered unto death ; so that, the
' treason- of Judas canfio^ be considered as a. necessary part; of
• the scheme of trian's redemption. ' It pleased God to make use
' of Judas, a? of other wicked, men on other occasions, as instra-
f ments, to, fulfil his purpose, but they first madje themselves fit
' agents.' 2

ON THE FOURTH CHAPTER. 63
toM. '^ The Son iof man ^eth, as it is written of
*.':bim."^ " And the Son] df man goeth as it was
"determined." * ' So. that the treason of Judas was
* a necessary . part of the scheme of man's redemp-
*- tion :' though Judas acted volmitarily, without any
compulsion, or any: regard to. God's determination
and prediction, in order to gratify his owri avarice.
i P. ccix. 1,-12. 'If, 8ec,'* Here I am happy, in
the name ofi most Calvinists, and perhaps of all
evangelical clergymen, to agree with hisi Lordship,
*v that works are 'the necessary, iet;fc?eMce of the secu
rity of any man's; election,;' nay, the; only proof
imaginable of his ; election. Indeed, nothing but
works, indisputably. " good before God," the ".fruits
" of the Spirit," can evidence our election of God.*
-How strangelyiand unaccountably are our, sentiments
misunderstood; that the very thing,. on which we
al^dve all I other things rest our plea, should be sup
posed a conclusive argument against; us! . ;. ,..,
P. ccix. 1. 19. ' St. .Fauk &c.'* After >quoting
the apostle's .words to the. Thessalonians, which I
' Matt. xxvi. 24, Mark xiv. 2h < * Lukf xwi. ?2.
5 ' If the Qalvinists say, that Judas was never in reality one of
' the elect, we may ask what proof ihey can bring of any difFer-
' ence. |(et ween him and the qth.^r eleven apostles, jexcept works?
'And ,tp grant that this is th^e only difference, is fo grant that
' works are necessary evidence _,<^f, the security of any _ man's
' electicn.',^ '),¦¦-, : 1'
t.iTij^s^'i. 3,',f "' .V; ' • _. ^'. ', ¦' ,
5 ' St. Paul says to the Thessalouians, .^' 'VVe' give thanks to
" God always for you ,a,ll„ making .meq^^qn of ypu in om prayers,
"remembering, without ceasing, your work of faith, and labouiv,
" of love, andNpatience of hope in our Lord Jesus Christ, in the

64: KEMARKS
should otherwise have adduced, as explaining our
sentiments dn the subject of the last remark, it is
added; 'This is addressed to a// the Thessaloaiaos'/, j
* the- whole body of christians at Thessalonica.'
Would it not be obvious from this to consider Thes
salonica like London, (far York; in which the bulL
of-the inhabitants are professed christians ? But; wa»
this really the case? The history ofthe planting of
a church, at Thessalonica, is comprised in few verses;*
from which a cursory- reader, v/ould be apt ¦ to con<*
elude, that a very small number were convertad.'>i
Internal evidence, however, in this : epistle, shews,
that a considerable. (chuifch was collected: yet,. ^I,
think, few will deliberately aver that ,a tweniietk..
part* of the inhabitants of that large.city professed,
christiariity. It is also evident, that the apostle was
most completely satisfied, that the professed' chris
tians there' were almost all true believers, who
shewed their faith by their works. His words, how
ever, are restricted to those, concerKjing whom, he
^ remembered their work of f&ith, &c;" from whieh
he inferred their " election of God ;" and cannotj
possibly be applied to ariy other persons; mingled
among th^m, as tares amidst the wheat; for thiese,
*' sight of Gbd and our Father ; knowing, brethren beloved, your
" election of God:" ' this is addressed to'oH the ThessaloaJafts,
' tothe whole body of christians at Thessalonica'; and't&eelec-
' tion here spoken of means their being called to the knbwledge
' of the gospel; and their "work of faith, and labour 6f love,
"and patience of hope," * here commended, refer t6 the sin-!
* cerity and <iiiainess widi which fliey adhered to the chriito
' profession,' » Acts xvii. 1—?,

OK THB fOURTH CHAPTER. 6S
t0i having living faith, unfeigned love, and purify-
ittg hope, "were not of theurr," though living amorfg
them.' But the apostle poi^sues the subject; " Fdif
*' our gospel came not to yoit in word'orily, but in
** power, arid in the-Hdly Ghdst, and in much
^issurancet as ye know what ma'nner of men we
" Were among you for your sake; and ye^'became
*' fdlldwers" (or imitator* jwin*i?-r«i) "of us, arid of
** the Lord, having received '^ the word of God in
ff-mach affictidn, with joy of the Holy Ghost :¦' so
" that ye twcame ensamples to iW that believe in
" Macedonia and Achaia."* From these proofs, the
apostle inferred their " electidn of Gdd:" and
can these things be found in' ari^, except true chris
tians? Do they agree -to the whole hddy of chris
tians, so called, in the church of England, or iri
any other modern church, or churches ? at least,
where any, except communicants,- (carefully ad
mitted, and, acting incortsisteritly, impartially ex:
eluded,) form a part, of the church ? Even there, it
may be supposed, that the most zealous > iriends pf
that '¦ system, would hardly think their churches,
equal to the church at Thessalonica. In the next
chapter, he says: "We thank God without ceasing,
*' jtiecause when ye received the word of truth, whieh
*^ ye heard of us ; ye received it not, as^ the word of
** roen^ but, as it is in truth, the word of God, which
** efFectoally wdrketh also in you that believe."* Can
this be said ofthe bulk uf modern christian churches?
But if indeed they adhered with sinceritif and iirm>-
' 1 The*, i. 5—10, » 1 Thes. U. 13,
vol., II. F

6Q REMARKS
ness, tq the christian profession, they were certainly
true christja,ns ; and their ," election of God," howr
ever explained, was thus demonstrated.* J.
P. ccx. I. 6, .. ' God, &G.'* The apostle had pre
dicted the grand apostacy from true; Christianity;
and he then spake of those " who received not the
" love of the truth,; that they raight be. saved: and
*' for this cause God shall send them strong delu-
" sion, that they should believe, a He; that th^
f'. might all be damned, who believed not thetriitbj
"but had .pleasure in unrighteousness.'' He then
contrasts his beloved children with these, persons,; in
the words quoted below; but he adds at* the closcj
"to the obtaining of the glory of our Lord Je§p
" Christ."^ "Chosen; from the beginning, throiigh
f^ sanctification ofthe Spirit, and belief pfthetruth.*!
'SThes. ii. 10 — 14. ' • va . ;;; ; >i,7
' "God. hath from, the beginning chospn^ .yoi^, to s^yajtioijj
"through sanctification of the Spirit,.and belief of the triith;wbere"
'' unto he called you by our gospel :"' 'the sanctification of the
« Spiritand- bdief- of the truth/'Which ^erfe' cortimtiri 'to eyei^
'¦:tnie,coniverti;'are he^e denominated the;" being icb^iBeii to; SaU
t' vatiopj" -that is,,, the .Thgssploniaris, by ernbracipg cJjBiSlja|^^ .
* were now enabled to obtain ^alvatidn ; but that this. salvation
* was nSt certai.n and irifallible,' is;;^ evident from the humerpus
* ejchortatrdhs and pi-ecepts cotitainetPin' these ' Epistles, ' arid''p6r-
'n ticularly from the following earnest,entreiaty;'./'lFur.ttieiJnbili
'.';then we beseech you, .brethren, (a:^; exhort- you, by! t^ Lord
"Jesus, that as, ye h^vq rece^^e^. of us how ye oiight t^. walfc
""arid to~ please God, so ye would abound p3pr6 and nipre,^",
' a cdfttinual progress in' ojbfetiience td' the instructions whiih St.'
' Paul hidigiveti>to the Thessalonians, was thetefere' fiecessaty.
? on their part to secure their salvation."
5 See on p.SO-i, 205, Refutation.

ON THE POURIH; CHAPTER. 6f
These ' were common" to -every :/^tt& -convert ;'
cduld be predicted of none but. true convei-ts ;. and
are here cdled ^ " being : chosen unto salvatioh."
Rather they are mentioned, as thd intermediate pre^
dieterriiined steps, so to speak* between election
and final salvation, indispeosaJbly necessary ito that
event, and included in that election, or purpasei
f That is, the Thessalonians,'* by embracing christl-
':atiity,( were enabled to obtain salvation.' .Any mani
who heai-s the; gospel, is enabled to obtain salvation^
except as hum^n depravity 'constitutes a moral in
ability, '.It is acknowledged, that man has. not the
f'disposition, and consequently not the ability, (to db
'what -is good in the sight of Gdd, till ; he is in*
' fluenced.' by. the Spirit of God.'^ * But that this
* saltratidn' was not Certain < and infallible 'See.' Let
each cldase' be •well Conadered'; and. especially, the
concluding-' ckuscy "ito the 'obtaining of the salva'-J
" tion iof our Lord .Jesus Christ:" and- then, let
everyi impartial man determine; whether the apostle
did not consider, the finat'^gliiatioti df thdse, who
were thus chosen and .called; as effectually secured.
Is there any thing ; in the paJssage like an election of
collective bddiesy to' external privileges? Woiild rthe
apostle, if now. living, use this, decided t language,
concerning the members of our national church ; or
of any ^other church, in which each jridividual was
not, even; in; the. judgment, of charity, a genuine
believe^ in. Chrisf, shewing his faith by his works?
Was any thing like this spoken, concerning the
Page Gl, Refutation.
r 'I

68 REMARKS
national eleetion of Israel ? I feel more concemi^d
bbout this 'expoeJticMa:, because it subverts all the
determiried rules, by which the Scrifitures can be
soberly interpreted ; and tnakes words, "the wordt
" of the living God," to mean, whatever best suits
th^ expositor's system.; than because it militates
against the doctrine of personal election, which I
iiririly believe> but which matiy more spiritual iuid
holy men, cannot receive. By thus endeavotniflf
to explain passages of Scripture, to support a favoiiite
sentioiisat, in a:sense, which the obvious gramnia<
tical meaining will not bear : we open a doo* to
ttiose, . who wrest the Scriptures, in the most awful
manner, to the destruction of themselves and others:
arid when tliis is done, by eminent persons, no
tongu6 can express the evils, which may arise from
tt; though wholly undesigned by those, whoinad>
vertentjy gave the example. Let us, at least, ad-
hdr^ to the plaili grammatical constfuctiori, evea of
those \tt^i% whichi seem to militate against our own
sehtinoents. The siobjectof exhortations has beat
reputedly corisidered ; and Cakinists in gener'al find
rio diHicuIty in using them, consistently with their
principles, whether trhose principles be well groondl^
or no. Especially^ the exhortation to " abound
•* more and more," is a favourite topick with many
of us, even in respect of those, concerning whose
fiinal salvation we have little, or no doubt : because^
by ," abounding more aii4- more" in every good
wotk, christians raay silence accusers, conciliate pn^
judiced persons, win souls, glorify God, and do good

ON THE lOUBTH CHAVTER. §Q
%<» men; in a proportionable, and. almost incalcu
lable, degree.
P. ccx. last Une. * St. Paul, &c.' * TChe apostle wrot«
the epistle, after hts apprehensidriS bad been fully
removed, when " Timcthy had brought him good
" tidings of their faith and love."' Whatever made
him doubt of their faith must certainly make hiro
doubt of their election ; which could pnly be
kjsiown by ' the work of faith, and labour pf loye,,
'and patience of hope.' * Their election' was not
mentioned, as' a proof of their salvation being irre
versibly decreed : but their holy conduct was men
tioned, as the evidence of their " election pf Gdd."
If thejr works evidenced, that they were true be
lievers, they proved that " God had not appointed
" them to wrath ; but to obtain salvatipn by our
" Lord Jesus Christ.' The grand matter was to
proye their effeetual calling, which could only be
dpne, by their holy conduct j this shewed their elec-^'
tion, and that implied, th^t their salvatipn was irre
versibly decreed. Let it be observed, that I only
* ' St. Paul was also under apprehension " lest by some meam
rtiie tempter should hav« tempted them, and his labour be in
'vain;" which could not bay^, been the case, if their election
was 3 proof of their s^va^ion being irreversibly decreed. It
appears ^iom tlie ^ecotrd Epistle to the ThfessaloojanSi, that
.some of tbem did " walk disorderly," and that St. Paul doubted
wJ^ether the/ would ot>ey his precepts, that is, whether they
would he saved ; and consequently tbe being from the begin«
ping chpsen by God to Ealvation> the sanctitication of the Spirit;,
^i i^ bel'^efof the gospel, did not prevent disorderly beha
viour,, or liecessarily- cause obedience to the commands of an
inspired apostle."
' J Thes. iii. 5—7. ' 4 Thes, v. 9.

^0 EEMARKS
state what dur sentirherits are, without going out of
my way, to establish them, except as the texts corn-
riiented on dd this,' • .My grand object is not to pro
selyte men to Calvinism ; but to exonerate Calvi
nists from a Id&d of criminality, which they now
bear,' because their sentiments are misunderstbo'd.
Some of the Thessalonians might walk disorderly;
and, if they persisted in disobeying the words of
Christ by' his 'inspired apdstle;' this Would prove,
that they were hypocrites, and consetjuently had
" not been chosen unto salvation, through sanctifi-
"' cation of the Spirit and helief df the-truth i'' "iThe
"sanctification of the Spirit" is '" unto obedience';"
and ihust be wholly inconsistent with wilful, delii.
berate, obstirialie disobedience.-
P. ccxi. 1. 15. ^ St. Paul, &c.'* The' passage
here referred to,' has been repeatedly considered,
Certainly " the remnant according to the election of
" grace," raeans the body of Jewish christians; real
christians, excluding -hopoCrites, an eleCt remneht,'
from an elect nation.
P. ccxii. I. ,1. '^ As concerning, &c."' Is it pos-
¦ ' St. Paul, in-speakingof the Jews, says, that as amidst tiie
' idolatry of former times there were 7000 men who did .pot boi^
'-the knee to the image of Baal, "even so at this present time
"also there is a remnant according to the election of grace}" ''by
' which expression he raeans the body of the Jewish Christians,' as
' appears from a following verse, '• Israel hath not'obtained'that
"' which he seeketh for, but the election hath obtained it, and tbe
" rest were blinded;" '* the election" ' therefore denotesthos^ of
• the Jew5 who embraced the gospel, and " the rest" ' are those
.* who rejected it.'
* Rom. xi. 1 — 7.
? " As concerning tbe gospel, they are enemies for your sakes :

ON THE FOURTH CHAPTER. 71
sible, that any reader can confound thfe ** remnant
" according tb the election of grace," with" the un
believing nation of Israel, as elected to outward pri
vileges ? The two ' companies are expressly distin
guished, and even contrasted. The election had
obtained the ; blessing, -" the rest were blinded."* —
Could i* the body of (Jewigh 'christians,' be meant
by.ithpse, to whom; " God had given the spirit of
^ sluihber, &c ?" By those, who "as concerning
*.fi the gospel are enemies fpr your sak^s-?"** In what
sense, were Jewjsh christians enemies- to God, for
the sake. of the Gentile Converts? Nothing Can pos
sibly be clearer, than that the personal election of
that remnant of Jews,.^ who embraced the gdspel, is
. carefully distinguished from the national 'election of
the Jews, in Abraham, Isaac, and Israel : and that
'/¦ but, as^•touching the election, they are beloved- for the fathers
'5. sakes :"' tbe .same persons,. who in the latter clause of this
' ;passage are pronounced to be " beloved as touching- the elec-
'* tion," • are in the former clause pronounced to be " enemies as
"concerning the gospel:" 'and consequently election cannot
'i mean Election of individuals to salvation. ' This is said of the
' unbelieving Jews, who were " beloved" ' as belonging to the
' chosen people.of God, and " enemies" ' because they rejected
' the gospel. It is remarkable, that in the same chapter St. Paul
'" speaks of the twofold election ofthe Jews: in the verse nOw
' tinder consideration he speakwpf their election to be God's pe-
' culiar people, tinder the Moisaicfc 'few, and in the passage, just
' before quoted he speaks, of their election under the gospel dis-
' pensatiofl. "Jhe latter he calls ¦" the election of grace ;" ' the
* former the election which makes them still " beloved." ' not-
'withstanding- their unbelief, ''for the fathers sakes," 'on ac-
' £ount of theirdescent from Abraham, Isaac, and Jacob."
* Rom. xi. 7—28. ' Rom. xi. 28.

ft muA-vtKf
the fprpner is incompatible -with r^NJiectiflf ttie gospelj
and cpntinuing enemies to God, and the latter is
jjot. Whatever construction may be pat on the
tesrm ^' election of grace;" no man, who deliberately
re^ds the chapter, can doubt, but that the i^lectioii
of those wfap embraced the gpspel, and the electbn
5>frtJ?^se,,,who rejected and ppposed it, .must be dtSs^
i^ot, in all respects. The interpretation of the na^
tional ^f^qiJljoQ, of Israel, as connected with thefuture
apcpmplishrtient of many prophecies, is npf, the sidi?
je<5t pf this publication ; but it is, absolutely demons
strablp, tbat the remnant ^' of believing Jews, ac-
** wording tp. the eleetion pf grace," is totally different
from the election of the nation* for the sake; of
Abraham, Isaac, and Jacob, An election within an
election. And tliis. is all, tliq,t the engagement, re.-
jjuires.-r-' Consesjyently election cannot mcan^ ele(j-
* tion pf individuals to salvation.' Consequent**
election does n&t always mean, ' election of indivi-
* duals ta salvatipn.' This the premises fairly proye,^
but no more; and tp this we have no pbjection.rsr
' This is §a.)d pf the unbelieving Jews. Were then
*' the remnant according to the election of grace," to
which the apostle joined himself, ^ unbelieving Jews!*
If not, another totally distinct election must be in»
tended..-^.' It is remarkable, that in the same chapter?
^ St. Paul speaks of a tworfold election of tlie Jews.'
ISurely, not the same election of the believing,
jand the unbelievipg Jews ! This establishes our pOr
sition of a naap^a/, and a p6r§onal election: the
one to ontwiard advant.ages, thp other tp eternifl
.s,alvation,

ON THE FOURTH CHAPTER. 73
P. ccxii. 1. 24. • St. Paul, &c,'^ This passage
from St. Paul, proves that God does not save his
elect, except by means and instruments ; neither
does be accomplish prophecies, or perfortri his pro
mises/ in any other way. Yet " the Scripture can-
« not be broken ;" the promises shall infallibly be
performed. "Heaven and earth shall pass away,
** but my words shall not pass away."* " His comi-
'f sel shall stand, and he will do all his pleasure." —
" Theie shall be no loss of any man's life among
" you.^' " Except these abide in the ship, ye can-
" not be saved. "^ " Behold there came a prophet
'* unto Ahab,— ^saying, Hast thou seen all this great
'* multitude ? Behold 1 will deliver it into thy hand
*f this, day ;—^And Ahab said. By whom? And he
"said. Thus sait'h the Lord, Even by the young
•^ men -of the princes of the prdviUces. Then he
" said,; Who shall order the battle ? And he an-
f' swered. Thou,"* The certainty of the event is
inseparable from the use of the appointed means :
and he, whd decreed the one, as certainly decreed
» f St. Paul says to Timothy, " I endure all thii^^ for the elect*
." sa^e, that they may also obtain the salvation -which is in Cbrist
f'fB^tfs, withetprnal glory :'' ,'gt. .Paul ; therefore, submitted tq
' his sufferings ani^ labours with a vieyv of prpmoting and securing
' 'the salvation of the elect, and consequently he did' not consider
' tjbeir -salvation ascertain, hi^t as depending npon the success of
' Jhis ex,ertjons« - This is perfectly consistent with the idea of the
' «1^ jbejng christian coBv.erts in general, who might pr pjight
¦* not be saved, but cannot be reconciled with the Calvinistick
¦' notion, that the elect are persons infallibly destined to salvation.'
•JSJatt. x^. 35, » i^cts xstvii. 22t-^6. 32. * 1 Kings xx. 13,-14.

74 REMARKS - ' ro
the Other also. 'They, shall be saved,: for I, will
'send Paul.tp preach the gospel; I will bless,.^ his
* word.; thpy shall repent, believe, love, obey, and per-
* severe to the-iend.'. The words ofthe apostle also,
prove, that he did not expect to suceeedto the sal
vation of any eixcept the elect : but, as'he knew,n,ot
who thesq, were ; he. proceeded in "his workland
" labour of -love," without being influence by that
consideration.- — ' TheiS^lvation pf the elect depended
' upon the; success of^his exertions :'.. but pn ivhora
did the, success of his exertions depend ? " God hatb'
" from the beginning chosen you untp salvation,
'!; thropgh sanctjfication of the Spirit, .and, b,elief,of
" the truth ; whereunto he called you by our gps-
" pel.'',* " Paul planted. Applies watered.; but,God
"gave the increase." " And other sheep I have,
" which are not of this fold : )them also must I briijigj.
" and they shall hear my voice."? , The, apostle was
sent (by;, the divine Saviour, to accomplish thi§., pur
pose, in thCi conversion of those Gentiles, vvhi^lthe
Father, had given unto hira. " Bc; npt afraid,! but
" speak and hold not thy peace ; — for I have much
*f people in this city."^ Were these people of Christ,
already 'believers ? Or were they those, who, having
been^lchpsen in Christ, were to be " called according
" tp his purpose," by the ministry of the apostle?,
ijFby ' Christian converts in general,' all thoseare
meant, who ' called themselves christians,'- and ap-'
peafed to be such even tP the appstle, they • mighty
' 2 Thes, U. .13, 14. , ' John x, }6. 28> 29-
" Acts xviii. 9j 10.-

ON THE FOURTH CHAPTER. fS
* or might not be saved :' for they might not /all be"
true believers ; and might not belong to " the elec-
" tion who obtain" the blessing : but how the pas
sage is irreconcilable to the notion, that the elect are
persons infallibly destined to salvation, doesnot ap
pear ; whether' that notion be well grounded or not.
~ P. ccxiii. I. 11. The words, "for the elect's;-
"sake," in the Scripture here quoted,* are inappli
cable to the' case of christians, of those times, which'
are spoken of. The Jewish converts to Christianity
were not exposed to any peculiar dangers, by those
calamities which befel the nation; they separated
from them, before the desolations began, believing
the word, and observing the directions of their
Lord ; and theywere generally exempted from them.
But had not those days of tribulation been shortened,
the nation must soon have been extirpated. Yet as
Gdd had purposed to bring forth an elect people^from
among the Je«vs, in after ages, he was pleased to
shorten those days, and to preserve a remnant, who
continue a separate people, to' this day, but who
shall at length be " grafted into their own olive tree."
-"" Thus saith the Ldfin: As- the new wine is in
" the cluster, and one saith. Destroy it not, for a
" bjessing is in it: so will I dp for' my' sefvant-s*
" sake, that I may not destroy thera alh And I'
" will bring forth a seed out of Jacob ; and dut of
"Judah an inheritor of ray holy mountains ; and
" mine elect shall inherit it, atid my servants shall.
" dwell there."* The extirpation ofthe Jews wduid
' Matt. xxiv. 21, 22. ' Is. Ixv, 8, 9, See also Is, vi. 33.

7^ BESfARKS
not have hindei*ed the eternal salvaUon of one true
christian, any more than that of one person who was
chosen tp salvation j and tberefore to interpret the
word* of either of them must be wrong. But in
the nation of Israel, even when rejected, and most
dreadfully punished, for crucifying Christ, perse-
cotjng hjs church, and opposing his gospel,' there
was an elect seed. Millions, I speaks with confii.
dence, many millions, of that scattered race, will
yet become true chrtstirfns, and blessings to the
world at large. Upon what other interpretation of
^e passage, cQuld the preservation of a reranant, of
tbe. .Unbelieving Jews,: from death, be " for the
" elieict'iS sake, whom be hath chosen ?"*
p. ccxiii. J. Npte^ ' It appears, &cc.'^ This note
seems very well founded;; but how can it agree with;
the :^tct, here signifying christians ?. Far' the cala-
ipities which befel the Jews, net the persecutions to
which Christians were exposed, were evidently meant:
in^epdj this is allowed in The Refut^ion. The pre
serving pf a remnant of Jews, was a distinct ttog
Irpjin the temporal preservation of Christians.
P. ccxiii. ad Note. ' The words, kcJ* Tbe
» 1 TJies. ii, 15, l6. - > Mark xiii. 20.
* • It appears from the context, that the word "saved" ' does
' not here relate to eternal salvation, bnt te preservatibn in fliiJ
f world.' * ' Tl^e wptrds of the original, « Jw^lw, Matt. xxiy. 24, do not
' im^ly physical impossibility, but only: a great degree of diffi'
• culty : thus St. Paul " halted," if it wer^ possible ^or jiira, «
" Jiweflw Dv «»!•, to be at Jerusalem the day of Pentecost," Acts
20. V. l6. — ? the thing itself was possible, but it required exer-
f ^9[p, and St. Paul did all he could to accompfisb it. In like

ON THB FOURTH CHAPTER. tt
words, " the elect,'* in this verse must mean eithter
true christians, or those chosen to salvation : for the
context relates not to those who destroyed men's
lives, but to those who seduced and deceived thera
with false doctrines, and lying pretences and miracles.
St. Paul ddubted whether all his eXertioh WouM
enable him to teach Jeriisalem before Pentecost.
The thing if self was possible, if winds and waves, or
pirates, '&c; did not prevent it. He must do his
best; but a Storm ora shipWreck, might defeat his
purpose: Itwas also possible', for the elect- to be
deceived ; haj, they would be deceived^ if Gbd did
not prevent it. But the words' of our' Lord, tshew,
(as we flriiik,) that God had engaged, to preVent it;
and therefore, it was not possible for the seducers, to
deedve the very elect; as if God had engaged' to
give the apdstle a safe, and speedy Voyage and
journey to Jerusalem. " With all deeeivaWeness of
" unrighteousness in them that perish, because they
" received not the love of the truth, that they might
"be saved. — He believed not the truth, but had
" pleasure in unrighteousness."^ It was possible and
easy to deceive persons of this character : but not
those, who had " received the love of the troth,'
" that they might, be saved ;" who believed thie
truth, who hated sin, and loved righteousness;
' manner it was poEsible for the elect to be deceived, and it was
' ^ere prediefed by our Saviour, thkt the false prophets would do
• all they could to effect it, " to bewitcb thoae, that they shduld^
•f not tibe)r the truth, before whose eyes Jesus Christ had been
" evidently set forth."
' 2Thes.ii. 9— 14.

78 KEMAKKS
because God would preserve, them from fatal de*
lusion. P. ccxiv. 1. ,18. , ' Immediately, &c." : " T^he
"elect"* most pbviously denotes tliose,; who were
previously chosen, and, in consequende, were called
by the preaching pfj.the gospel. In,, what ^pthei-
sense, could they be, "hi& elect," before they., were
actually gathered into the . church ?—'^ He shquj^'
"igather together in one, the, children; of God th^fe
" were scattered, abrqad."' . That, is, those whom
he b^d predestinate^ to ! the adoption .«," of children
^' by \ Jesus Christ .untpf himself, accprding to the
" good pleasore-of his .will."* ' They .who be en-
• dued with so excellent' a benefit of God, be called
* according to God's purpose, by hi^ Spirit working,
' in due season.'^ Sp that': ' there is firm grpiind for,
* considering the elect, here spoken of, as persons
* selected by an/ir reversible decree of God fpr- salva?;
* tion in the life to come :' and it has been repeatedly
shewn, that ' such an idea is perfectly recoppilable
* with the cautions, ^ which our Saviour gave his dis-
' ciples on this occasion ;' for he who purpos.e5ithe^
end, appoiijts also the mpans by which it shall be
attained,: and his precept, not his decree, is the rule,
oj£pur diity.
', ' Immediately after the destruction of Jerusalem he will send
' bis messengers or ministers into, every quarter ofthe; world :to.
' preacli his, religion, who will gather into one holyi Catholiek;
* Church all who shall em'brace and sincerely -believe it.'
"^ Matt. xxiv. 28—31. ' John \i, 52. ¦? Eph. i.S.
See' also Johft x. l6. Acts xviii. 10. 2 Thes. ii. 13,: W-
* Art. xvii.

ON THE FOURTH CHAPTEK. f^
P. ccxvi. 1. Ji. ;^.''Not the, &c.'* No other inti
mation of the decree pf God is here given ; linless
the words, " the elect of God, holy and beloved,'"^
imply the source df the special character and blessed-
ness:of the christians at Cdld^sS. '. But *' their salva-
* tion is not spoken of, as depending' on themselves^
at least in this! passage. In 'the other text, whidh iis
quoted,' it is indeed inseparably connected with their
" continuance in the faith:'- fdr' lidne except those,
who " endure to the, end, shall be savedi" The
only.questiijn is^ Wlaethei-' we ought to depend on
oui^selves,' on dur pwtt hearts and resolutions, oron
the' promises, faithfulness;, and grace' of God, in
respect of this " continuance in the faith," this
^'patient continuance in weU doing,'- to' the end of
hfei .'Self-idependence is not inculcated in Scripture,
but dirfectly thei contrary.*' "The heart is deceitful
'f above all things :" how can we then depend on it ?
f Who are kept by the power of God,' through
^* faith, unto salvation."* ' O Lord God, Whoi seest
* that we put no trust in apy thing that we do, -Scc.'^
Thdy; "who do not continue in the 'faith," resemble
the hearers represented by the seed sown on stony
ground, who "i' had no root in themselves ;" not
thdsfe^" who, ;receiving the word in an honest and
' ' 'I Not the slightest intimation 4$ givett of any decree of God
' by yrbich their salvation wasujnade certain j bnt, on the contrary,
'. their .^alvati9n, is represented ' as , depending upon themselves,
* Upon their " continuing in the faith, grounded and settled, and
" nt)t ta'oVed avifay from the hope of the gospel."
* CoL iii.H. 12. ' Col. i. 23. * Prov. iii. 5. xxviii.
26, I Lfet. i. 5. * Col. for Sexagesima Sunday.
4

80 KBMAKKa
**gpod heart, keep it,, and bring forth fruit ^th
"patience."* P. ccxyii. It is readily allowed, that the electiorii
spoken pf in the passage to which this page refeifsp^
does not relate tp a future life, but tp the * elcc^n
* of the descendants of Jacob to be God's pecatiaf
* people, in preference to the. descendants of £^u.'
The character of Esau, is marked with snlSicitaitt
disapprobation in Scripture ; but concerning his £nal
doom we know nothing : nor is it implied in the
words, "Esau have I hated;" as might easily be
shewn, if that were our subject.^. But does not the
apoStle adduce this' instance, as an ilkisirotion'.of
another e'iectign, concerning which he was treating}
Certainly the illustration, and the subject illustrated^
cannot both be precisely the same. Now the subjcd
to be illustrated was this :" They are not all Israel,
*' which are of Israel.!' There was then an Israel^
within an Israel : one elected to oulward advantagesj
another elected to eternal life.: A race chosen coJi
lectivCly ; and from among thera, a remnant ©f tbiJ
race chosen personally. The, illustration'/ is tafcfil,'
from the Lord's not choosing all the posterity of
Abraham and Isaac: but, passing bythe descCncbntl,
of Ishmael and Esau, confining the pitpmised^ bles.
sing to the posterity of Jacob. In the ease of^saac^
Abraham's only son by Sarah, and the child of pro
mise, as distinguished from his descendants by i
bohdwoma.n, the illustration was not' so clear : but i
Esau and Jacob, twin brothers pf one mother ; one
• Luke viii. 4— 15. * fiom. ix..ld_IS.- 3

Oir THE FOURTH CHAPTER. 81
<5hosfin, the other passed by ; orte. " loved, the other
*' hated ;", the elder rejected, and the younger pre
ferred ; befdre either df- th^m was born, or had dorte
good or evil ;' was full; td^ the point: and in fact lies
open to, all those .specipiis, yet groundlesss objec
tions, which are m9,de> to pei^onal election. It was
" that the purpose of Gdd concerning election might
'^ stand, not iff iVVprks, but of hirn that calleth." .
p. ccxvii. \i 1 8. . /\The-i word, &c." The words^
reprobate, ^ndjWspvobationare never used in Scrip-
turei in the sen.sie, which manyCalvinists, have put
upon them. ^pThis is, I believe, the general opinion
of modern Calvinists. At'least I can have no obj ee-
tipn to the critical observations on this subject, con
tained in the following pages. 'Indedd the whole
' mass of them,' (the Jews,) ' was proved to be refuse
' inetal, and not silver, as it once appeared; to be.' —
' In this way, .he,' (Sti.P'aul,) ' sought and possessed
'"the- assurance, that he should not, after having
' preached to others, (like the heralds who called the
' combatants to the cpnflict,) be himself rejected,
* as having no; title to the incorruptible crown.' ' In
'righteous judgment,. God "gave them np to a
"reprobate mind.,";,*ithat they should foolishly and
' perversely prefer the mPst shameful and pernicious
^.practices, to thdse which are .decent, honourable,
* and becoming rational creatures.' — ' These false
* teachers -withstood the truth, by deceiving men
•with a false gospel, and various lying pretences:
'¦' ' ' The word reprobate, or reprobation, as used by Calvin,
^ refers to a supposed decreif of God ; but we shall find it used '\h
' a very different sense both in the Old and New Testament.'
VOL. II. G

82 tLJ^MAnki
'.b^irtg corrupt attddepravedlin their minds^ alienat'filJ
••from' the faith of Chrifet, and rejected by: Grdd aS
'hypocrites or apostates.^— 'Their. conduct proved
•^them td be aborffinsbte* and 'disdhedient, andto:
'^ every good work rejected by God, and given- vip td
'judicial blindness," — Reprobates. ' Thu^theapMflel
'calls, in tliiS' place, rtot those, whd are not di-
' vinely eleet-ed to eterftEit life ; (fdr they who stiir
^ ednfin^te in their sins, not ¦ b'eing 'ydt efiectually
"called, are not directly td be cdtt'sideiied as "ves-
" sels of wrat'b," 'nor those who aftier-their callirig
' fall into grievous sias,)- butlsuch as 'at preseh«Sitre
'- 7iot approved.' (Beza.)— ^' It does not *ppea¥^ td me,
' that either ehe original #ord, or' dur English word
' rept^oL'ales, is ever used in Sc*.ipture, as't'hfe oppoSitJ^
* to elee^ ; and as to reproMlim', it is,' I apprehettd,
*^ a Scriptural idea, (for they" who iaWfi not e/idMii
' must b<? ¥ej^cted,) bnt not ascriptui^al word in-* aiiy
' sense.' (It^ideed no Greek ' w«/r^-* anS\*ering ti* it;
is found in'tlfe^ common Lexicqfns.)— •' Not thatlW,*
(St. Paul and his fribrtdfe) ' ^liduld ap'^eiar approv^
'- by the' submission of all parties to^KfiS aut-bdrfty:
' but that they might do^ wha*' wasi ri^t, and be-
' coming them.; though it shouM ocCsisiofi him'l6'be
* disapproved and certsiui-ed.' *' ;
P. ccxxv.' ' It^pfprnts, Uc.^' 1'lie'\Vord& rSfirio-
.'.' Notes onJer. vi. 27—30. 1 Cor. '\-iL27. Rom. i. 28. STteV
iii. A Tit. i. ig. in Family Bible; by the Author of th0se RemarW-
* Notes in family Bible on 2 Cor. xiii. 6 — ^^10.
?; ' it appears then that the Calvinistic doctrinies; pf-elaflftOB and
' reprubation carf receive: no countenance from the passage^of
' Scripture, .in which these wordsi ocQ«r>. siii^jft. they »e tissdciD

PN TH£ FoMi-rf -Chapter. S3
hates, reprobatim, &c, it is alldw^d, ai'e hot used
in the i^tit^e, w'hich sdine Gialvinists haVe affijted to
thfehrr biit' thesame eoneessidn cannot be mad^ in
respect d^f the" word elettion, of eleCt. The Calvin
istick doctrines, htoive'v'er, I'eCCive no support frdni
the texts, wbich his Lordship had been cdnsidering ;
nor do they need it". Having' givefl this ©[^nion, ito
respect of t'h'^ \Vdrd^ in questiori ; it would h€ nn-
n^aniy,- shoulid I shrink from an avov^al df my senti-
ments 6u this subject. The idea of rejeeUori mtist
bi^ excited' in the mind with that of election, how
ever understdod. If any were " chdsen in Christ
" before the foundation of the world, that they
" should be holy, &c ;" all vvhd were not thuS
chosen, were passed by. It was- the will of God to
leave them in the state, into w'liich it was foreseen-
they vvould be reduced by sin ; ^nd to all the Cdnsfe-
q'uences of their guilt and depravity. In this State,
\i salvation be altogether of grae^, all riien -fffig^t'
ihost justly havd been left.' No wrong wiH ever
be done to any dne: God will not punish any man,-
who does not deserve- it, nor more than he deserves;
and he could hot possibly decree to do that, which it
is infallibly certain he never will do. The question
therefore is, whether God, consistently with justice,
can leave any part of the huTrtan raCe finally to-
perish in' their sins : for it cotild not be unjust, pre
viously to decree that which, when actyially accom-
jilSihey, is urideniably just. If m,ercy were a d^bt,
• senses very different from those, which the advocates for absolat*
',' decrees affix tb them.'
& 2

84 REMABKS
which God owed to his rebellious creatures ; it would
Ipse its very nature: and, if not a debt, they who
obtain mercy are under immense obligations; butmo
injiiry is done to others. And, if salvation itself be
unmerited mercy, mercy contrary to our deservings,
every thing relating to it must also be mercy. The
gift of the Saviour, the ' means of grace,' the life-
giving Spirit, /the willing ,mind, as produced by
special preventing grace: all, or any of these ijiay,
be withheld, in perfect consistency with justice; and
where they are granted, men are laid under addi
tional obligation, to " the God of all grace." This
" grace hath abounded towards us in all wisdom and.
" prudence." — What he may justly withhold at the.
time, that he mi^t justly decree frorti the beginning,
to wit;hhpld. The whole is directed " according to
" the purpose of him, who worketh all things, ac-
" cording to the counsel ofhis own will."' But.
that is the will of infinite wi?dom, justice, truth, and
love; which always willeth what is raost proper, ai)d
for the most satisfa,ctory reasons ; , though he does
npt deigntp inform, us of them. At the same time,
his secret purpose is^, perfectly consistent with his
revealed will : being unknown to us, except by ac
complishment, it is neither the rule, nor the motive,
of our condiipt: and, hovy^fiver we interpret th^ pre-
cedinsr words of our Lord, " All that the Father
" giveth me shall come to me ;" the subsequ^,^
assi}i;an,ce> " and him that; cpraeth unto me, I will
'^ in ho wise cast out ;* may most confidently be
• Eph. i. 11, » John vi. sr.

ON THE t-OUETH CHAPTElfr. 85
depended on. " Heaven and earth shall pass- away,
" but his words shall not pass away."*
P. ccxxvi. 1. 1. * The Jews, &c."* The whole
body of professed christians are never, throughout the
New Testaraent, called " the elept people of God,"
in a national capacity, independent of personal cha
racter, as Israel of old was. The terms to this
effect, when used concerning christians, as it has
been shewn, are always connected with those " things,
" which accompany salvation ;" or with some words,
which fix the meaning to true believers exclusively.
The case is the same, in our liturgy and authori
tative books. * God the Holy Ghost, who sancti-
' fieth me, and all the elect people of God.' Mark
the variation of language : ' God the Son, who hath
* redeemed rae, and all raankind.'' — ' God the Holy
• Ghost, who sanctifieth rae, and all the elect people
. * of God.' The former is spdken of as general, the
latter as special. But are all professed christians.

' Matt. xxiv. 35.
* ' The Jews first, and the Christians afterwards, were the elect
' people of God. God gave the law to the Jews by the hands of
. ' , Moses, and the gospel to the Christians by his pwn blessed Son
f Jesus Christ, as the rule of their respective lives. God was
' pleased, both by the law and by the gospel, to enter into cove-
' nant with his chosen people the Jews and Christians ; to promise
' reward to the obedient, and to threaten punishment to the dis,-
' obedient. But neither in the law, nor in the gqspel, does he
' promise certain and infallible salvation, or threaten absolute and .
' inevitable petdition, to any number, or to any descriptioui of
' persons, except as they shall or shall not conSply with the ex-
' pressed conditions.'
' Church Catechism.

86 REMARK*
tforpugh populipus ¦n^i<^s, sanpti^ed by , kb^ HpJy
Ghost ? If noti how can it lae (supposed, that t$ay
are here called the elect people of G|od^ Have m^cy
* pn all Jew.s, Turks, ^fidele, »nd bejteticks ; ,ac\4
' t^k^e <|.w#y from theu all ignorance, harxines^ oif
* heart, and cpn tempt of thy woi;d ; ajnd so .fetpb
''them home, bl^ased Ijjord, to tljy flock, that they
'may fee sayetl lamong^ the r.emnant ..qfj^e ^f^
*IsraeJ.'^ "yh^S '-' remnant ofthe true Israel,' is
" the elect peopje of Gfod," among profess^fi citria.
tians ; even ^f a remnant according tp tii^, ejfp^iqjp of
"grace." — ' That this chil^ may receive the fulness
' of thy graqe, and ever ceiTiiain in the n,i^bj^ qf
* thy faithful and elect children.'* , .Hetp e/e|c^, is
joined with 'fulness of grape,' with being. .^ faithfu},'
or believing ; and wjth being ' the childr,eQ of Giid.'
And surely more is meant, than continuance in (he
outward professipu of Christianity I
The nature pf tjhe primitive churches, and their
great dissimilarity to the state of things among pro
fessed christians, at present, has been repeatedjy no
ticed-: and surely iio one, after serious copsidAr^tipip,
can think, that the apostles wpuld, if now living.on
earth, address the whole body of nominal christians,
belonging to pur established church, as saints, as
" holy brethren ;" as " chosen in Christ, that ihqy
" should.be hply, and without blame, befpre bi|9 •'*
*' love ;" as " holy and beloved!" Much less then
would he so address the aggregate multitiide, belongs
ing tp the j^reek church, or the church of Romp,
f Tbird Col. foiGood Friday. » BaipitisHi.tiif Infants.

ON THE FPMf^ CHAPTER. 87
in this janguage. Yet fehe argument equally include?
a11„ who are called ehristians.— The word ' descrip?
* tion,' is amWg(!j»orii? ; if it mean any thing except
charctip.ter, the proposition may be jnaintained ; but
bdth promises and threatenings are made to men, as
b^ari^ig certsiiU characters, and' not independent of
those characters. The condttifi^n of the Imv \f> per
fect obedience; and 'f GiUtsed is every one^ who
'f':0on4inmetlj;not in ali Khiiigs written in the book of
•i' the. law to do" them." The gospel requires " faith
** whieh wprketh by love," and which is accompanied
by repentance, and manifested by habitual unre
served obedience. These things fprni the character,
or the ' descri,j3tion' .of men, to whom the promises
are made, , which pr,©mises' certainly and infallibly en-
sujie salvatipn to those, who ar« interested in them. '
. But as the wicked may ttu'u from his, wickedness,
8j)d escape tl>e threatened punishment, whieh yet
will be certainly and infallibly .iuflicted on those who
die initjsejr, sins: so, on the other hand, the only
question is, whether they who repent, believe in
Cbiist, love God, and man, andare partakers of the
Spirit of sanctifigatioii, !do ever turn, filially from
their righteousness, and. came, short of the blessing.«,
which are secured to those who love God.
All the hope arid salvation ofthe Israelites. w,as
derived,, properly spe^-^king, from the gospel ; of
which their ceremonies .were types^ or prefigurative
. sacraments: aod the holy moral law- is established by
the gospel, and- is as dbligatory on chfistiahs, iis, it
ever was on Israelites. Xh^ national covenant, with
Israel, indeed is npt made with christians as a pol-
2

S§ REMARKS
lective body, and the Mosaick dispensation is changed
fbr the fchristian : but true religion is, for substance
the same, as it was from the first promise of a Sa-.
viour ; and the case of nations professing Christianity
very much resembles that of Israel as a nation. But
^^ the true Israel,'' always was ^' a r-emnant according
^f tp the election of grace." . ;
P. ccxxvi. Note. *The rerj/, fee." The' cove
nant made with Noah and his posterity, that God
wpuld no more destroy rhankind with a deluge, could
not imply any conditions .-if it did, what were the^e
conditions ? * Yet God has expressly said, that tb'e
covenant made with the true church,' is " like tbe
" waters of Noah ¦ unto him." "This is as the
" waters of Noah unto me ; for as I have sworn,
f ,that the waters of Noah shall no more go over
^' the earth ; so have I sworn, that I would not be
f wroth with thee, nor rebuke thee. For the moun-
'.' tains shall depart, and the hills be removred : but rely
" kindness shall not depart from, thee,' neither shall
f the covenant of my peace be removed, . saith the
" LpjiD that hath mercy on thee."* What were the
. conditions, expressed or implied, in the covenatit
, Jiere spoken of, and in the other texts referred to !
' ' Tlie yery, idea of covenant i§ inconsistent wit|k the Calvini-
^ Stic system. Covenant implies conditions; absolute decrees
* reject all fconditions. A covenant says,' you shall have such or
* such a reward, if you act in' the manner st'ipiilated j absolute
' decrees say, that it i^ irreversibly determined, by tbe arbitr^rjr
* willof^jod, that you shall or sifjall not be, saved, without an^
' respect to your conduct,'
» Gen. ix.^17. 3 Is. liv. 9, 10. See also Jer.xxji,
31— 3-i. xxxii. 37-^41. Ez. xvi. 60—63. Heb. viii, 8—12.

ON THE 3PPURTH CHAPTEB. §9
In these and other Scriptures, thdse things, which
are generally called conditions retjuired of us, are
expressly pi^dmised, as the gift and work of Gdd,
and engaged "for in the covenant itself.- NoW, if this
jmay be interpreted, that the covenant implies con
ditions; the same rule of interpretation will make
the language df Calvinist?, on the everlasting cove
nant, to imply conditions also, anld exactly in the
same sense: for wddo not hold, that God will save
any by the decree of electipn, in whose heart he
does not, by his sanctifying Spirit, write his holy
law and renew his holy image ; or S^, (except
infants,) who are not brought to repent*, to believe
in Christ, and to love God and man. In one view,
these form apart of salvatidn, the gifts of special
• grace: in another view they are oUr bounden duty,
which through grace we endeavour to perform,-^It
- would throw much light dn the subject, if his I^ord-^
ship ' would qUdte, frdm some modern Calvinists,
any passage in which absolute decrees are considered
as saying, ' It is irreversibly determined by the arbi-
* trary will of God, that you shall, or shall not, be
' saved, without any respect to your conduct.' When
'this is done, I will cordially join in reprobating the
doctrine. The divine prescience beholds us all as
sinners^ justly deserving cdndemnation : and the
decree to leave any to themselves, and their own
wicked 'inClinatidns, to fill up tbe rneasure of their
crimes, cannot be, without respect to their conduct i
nor (if indeed it be, as no doubt it is, just and wise,)
can it be arbitrary. The decree which " chooses
f* some to salvation, through sanctification of the

" Spirit, anidbe%f ofthe trnth," isii?diej|d not m^
for our foreseen works; ibr none cpuld be ipEesa^
but evi^ works, excqjt as i'+' the fr.uits,of the Spjr,it,"
given to us, according to 4h'^ decree : our renewal
to holiness and fruitfulness in good works, is one
jgrand object of the decree ; it is effectu^if prpvifl^
for in-the covenant ; and oply by giving diligiejip^.flfld
abounding, in the;m, can we ".majce our
" elect-iojn sure." How then can this be, ' wi*
* any respect to oiir conduct ?'
P^ ccxxvii. 1. 6, ' The Lord, &c." This t«?t
is, upon vttfe whole, properly explained by his Lord
ship, A Calvinist, who was eager tp establish: bis
principles, might shew, even on that interpretation,
that it,; greatly favours his systera: but we haye
abundance of more decisive evidence to ,a^(}ucf, and
may therefore let this pass, without further npti^p,
P. CGXxvii. 1. 25. God, f willing tP shew his wrath,
" and to make his power known, endured with
" muqh long-suffering the vessels of wrath fittp^iox
"destruction." This text thus introduced, withopt
exposition or remark, is, with the context, cwi-
sidered by the Calvinists,^ as pf peculiar importance
in the argument. 3?he apostle mentions ." the vessels
" oi wrath fttfidfor destruction i' and " the vessels
*« of mercy, whom he hgd afore prep^rednnto glor§,"
The former are ftted for destruction, in themselves,
as ' ,born in sin and children of wrath,' withoiJtany
further preparation ; the latter God '^ hath afore
" prepared nntp glory." These also were " children
" Prov, xvi. 4. ' Horn, is, 14— .24,

ON THE FOURTH rCHAPTER. Qi
*';c^, wrath even as others :" hut *' Gpd, whp is rich
¦" iJ5i werpy, of l>is great Jpve yvbefewith he loved
^' Ifeem, «ven when dead in sin, hath rajade them
*' alive together with , Christ-: by grace are they
*' gained." They too were " vessels of wrath fitted
" for destruction ;" and had npt God of his rich
jmercy, " raised them from the death pf sin to the
.(';'. 1 jfe pf righteousness, and by a new creation, pre-
".pared th^m for glory ;" they must still have re
mained " vessels pf, wrath fitted for destruction,"
And how were they thus " afore prepared ?" May
we npt ansvver, ' by regeneralion ;' and " sanclifi-
" cation of the Spirit untp obedjence, and sprinkling
"of the .blood of Jesiis Christ?" And why were
they prepared rather than others ? — " Go.4 hath
" mercy, . on whom he will have mercy." "He
"worketh all things according tp the counsel of his
" own will." ' " He giveth npt account of any of his
" matters." Whatever,others may think, we intreat
thpt a humble christian^ may be permitted to give
the whole glpry of his conversion to the free un
merited met^cy and grace of God, whp has made
him to di-Ser as much from his former self, as from
the world around him, " which lieth in wickedness."
Permit him to say, .<' Among whom I also had my
" coversation in tinges past ;" no better by nature,
:' BO better in practice. How then is it that I now
'repent, hate, sin, Idng for, hdlirtess, count all but
Most for the excellency of the kno\vledge of Christ;
* feel.iepnstraiiied by love to live to his glory, and to
' Jpb xx,viii. 13, Eph. i. 11.

02 REMARK*
* devote myself to his service, in " dding good td aH
" men, but especially to the hdusehold of faith ?"
permit such an' one td say: "Not to me, but to
" thy name be the glory," -of convertitig " a vessel
"of wrath, fitted for' destruction," into a " vessel of
*' mercy, prepared afore unto glory/' This will cer
tainly be the language of the redeemed in heaveti^
why should they not be allowed to' use it, withoiit
censure, while here on earth ? Others, (we would
say,) if they can deliberately do it, may ascribe, to
themselves • any favdarable difference' (real or sup
posed,) between them, and their fellow-sinners : but
permit us, to give God all the gloryj of making iis
to differ from the vilest of our fallen race. I know,
that here, I am on strong groiind : I kno~w that
thousands, who tremble at the divine decreeSjor
reason against them, (in great measure, because,
they dare not approach near enough to give the
subject a fair investigation ;) feel unable, in defiantie
cf their system, to join against the Calvinists, in
what has now been stated. The history; of their own
lives, and their acquaintance with their own hearts,
compel them to raake this conclusion in their own
case, though they argue against it, in respect of others,
or as a general subject. They .feel, they could riot
be properiy humble and thankful, without thinking of
themsielves in this manner, and speaking in this
language. On their bended knees, in their nioSt
religious hours, they praise and bless God,* for Ms
rich niercy, and special grace, in the language of
Calvinists, and with the very feelings of the most
humble and spiritual among them. This might leaq
7

©N THE FOURTH CHAPTER. ©S
to the adoption of our sen tinients ; excepfer, that rthey,
cbntemplate their dear relatives and friends, and '
indeed their fellovi'-creatur.es at large, insConnexidn ¦
with' this subject, and with an inadequate recollee-
tipn-of the infinite wisdom, justice, and mercy of '
God; till their hearts; being filled with anguish atthe;
reflection, they turn siway from it with horror; and,
because, though they are conscious, in their own
case, that, while; they ascribe ail the glory tpGpd-
and his special grace, they are more and more
stimulated to live to his glory; they cannot be con
vinced, that this is the general tendency of the
doctrine, rightly understood ; and its invariable ;effect
when truly believed. Indeed this Jhumble, thankful
ascription of all the glory to God, is the grand ex
cellence of dur principles; and, as to the- rest, I
should be little disposed to dispute on the subject,
were not many ready, to make ariother and a con
trary use of anti-calvinistick doctrines.
P. ccxxviii, 1. 14. , * There are, &c,' ' I suppose,
^ ?; There are many passages in the gospels similar to tbis,'
'and we are not to understand by them, that the events took
' place raerely for the purpose that the sayings of the au'tlent
'. prophets {might be fulfilled; or that God, by liardening; the
' hearts, and blinding the understanding of the Jews, made it
• impossible for them to believe. God foresaw that a very large
' proportion ofthe Jews' would 'reject' the gospel; and hewas
'¦ pleased fo foretell this among other events relative to tbe advent
' aiid ministry of Christ. Itwas designed that the fulfilment of
' these various predictions should form a part ofthe evideniJe ot
' the divine aiithority of the gospel. What the prophets had
' predicted, was certain to come to pais ; but this certainly by
' no means caused the events to be the decrees of God. - Thf/
¦ John xii. 37—40.

g4 KiEHAIlKS
that nd nian, since the beginning of the v/pfld, ever
thought, that the certainty of the prediction^ ' eau&st
'the events to be the decrees of God.' < But tfee
certainty, that the predictions would be fulfilfed;
arose from this, -that they were the decrees' of Godi.
He not only foresaw them, but decreed therti, afid^
revealed them as decreed ; and therefore thefjr cottM'
not but be accomplished. ' The events did not tiW
* place, merely for the purpose tliiat the sayings' of
* the ancient prophets might be fulfilled:' biit thVf
were the ' sayings of the ancient prophets ; httsx^
they were the detertnin^tion of himy " who work^ffl?
" all things according to the counsel of his dWfl
" will." The persons concerned, did not fulfil thfetW^i'
as intending to aceotn^lish the purpose of God,' of
which they knCw and thought nothing ; but to
gratify their own selfish passions: aiid the decrife'bf
Gdd to leave them to be thus blinded and hardetiltdi
created no other impossibility to their believing, but
that whieh arose from det-er'mined depravity ahd
enmity to God. Indeed the cpnclusipn of the quo
tation gives nearly the same view of the subject. '
P. ccxxix. 1. 7» ' The prescience, &c.'* The pre
science of Gpd is perfectly distinct from 'his Cdrii-
' did not happen because they were foretold, but they werCj ftt
' the wisest purpose, foretold, because it was/(Jreseeit tSasy wotdd'
' happen.' . .
' ' The prescience of God is to be considered- as perfectly dis'
* tinct from his will. He foresees all the actions of men, bwh
' those wbich are conformable,, and those which; are cOntraJy, to
' his will ; but this, prescience of God does not, aJSect the fiee'
? agency of man.'

ON THE B<P!{HVTH CHAPTER. §5
irnandments, which esiol usi vely are the rule of dui»
conduet.' But surely, his prescience cannot be disk^
tindt fi*dtt9 his provideiaitiail will I That is. He cannot
fbreseei one thing, and providentially effect anotbei^
thing. Whatever may be thonght of decree*, God,
WM^ilbiltedly accomplishes^ by his providence, what
he fiireteaw would' come to pa^s*: for how CoUld he
foresee any event, which never would take place I
Pi ccxxfix". Note, from Bp. Bramhally 1. S,. from
IjdttoWi ' God did, &&.'^. 'Judas was. not neces-
'sJtailiedf to betray Christ;;' thatis', he was n.dt /orcei,
bat acted voluntai^ily :¦ yet how could God foreknow,
that J<ij(dias» wduld betray Christ, unless it were cer-
tsinly td take place? Could be foreknow, and foretel,
as infallibly Certain, (" and the Scripture cannot be
^'broken,") an event whiChi might or mi^t not
tafee place ? Could the dertSiii- foreknowledge and
prediotiptt >df God, (to say nothing of his purpose
send'.deoreev). be frustrated? If Judas,, bad understood
the prediction ; he might, as Herod did,- in almost
similar ciroumstances/ have<delib6i*at6l|y set himself
to defeat it : yet even then compulsion would not
Jiave been necessary; for Gdd has many methdds
of accomplishing his purpdses, withdut interfering
with inan's free agency. "The Son of man gpethi
** as iit; was determi^e^: but wpe tO; that man ,by
J' wshoiUi the Son of man is betrayed 1"^ It was
"¦ ''Ood did know' that Judite should betray Christ'; but Judas
' wis- iiot necessitated to be' a traitor by God's knowledge. If
•'Judas' had' not brttay^d Christ, then God had not foreknown
'' that jtidas should betray him."'
* Matt. ii. 1—1 S« ' Luke xxii. 22.

determined.; it could not be Otherwise ; yet this, did
not inteffete with Jiidas's (fee agency ; 4ior excuse
bis guilt, npr lessen : his/ punishment. Surely it is
a vain speculation,, to, reason iabotit what might pos
sibly' have been done, if Jijdas: had set himself reso;-
lutely against betraying, Christ ; when Gpd hdd pre,,
dieted that. ihe i^puld betray hira, and had deta-r!
mined the event; and when JudaSj.being lefl-to
himselft and his own covetousness, and to Satan's
temptations, was sure to betray Christ, and actually
did betray hjm. ".Thas it: waS written and thjisiit
" must be.'' No doubt.^ '-'; his, mouth is stopped," and
he is " siljent in darkness."-— The illustration of a
watchman's conjectural predictions, as putuppn a par
with the infallible prescience and predictions of God,
is not Sd much levelled, ^g^inst Calvinism, 3S against
the divine Omniscience; ifind is suited td reduce the
divine foreknowledge to a mere prpbable conjectuae:
and such an argument neither needs, nor deserves,
an answer. :
P. ccxxix..!. 12. ' Freeddm,^ &cc.'^. This: passage
• ' Freedqnji of will and liberty of 'action are the essential
'. qualities of men/ as mo.ral^resppnsible beingtfj but toforetee
' how every ipdividual of the human race will,, 'upon every
' occasion, determine and" act, is tbe incoriipfeliensible attribute
' ofthe Deity. ' That such an attribute does belong t^ God, is
' placed bdyan'd' aH doibt by. the accurate accoroplifehmfenf of
• fiumerous prophecies ; and the free-agency of man.is proclaimed
' :in every page of Sctipture, and confirmed by the experience ot
' every, mgment. 'These sublime and important truths, are to be
' treated .as fundamental and inG^ntrovertible principles j and M
' interpretation of Scripture is to be admitted ip contra|dictiofl t»
• Ihem.'

ON THB fOVRTH CHAPTER. 97
coincides vrith the views of Calvinists in general.
The term, free*agency, would indeed generally be
preferred by them, to 'freedom of will,\ as less
liable to misconstruction : but they mean entirely
the same thing;
P. ccxxxi. 1. IO, * The Jews, &Ci'* The divine
decree, not being known to the Jews, or thought of
by thera, was in no measure the motive pf their
conduc?t; but they were kept from believing * by
* their own prejudices and lusts.' Neither did the
divine decree compel them to act as they did, or
render them unable to believe. They were not des
titute ai natural ability; their moral inability was
foreseen, ; as the effect of their depraved hearts ; and
God only decreed to " give them up to their
" own hearts' lust, and they walked in their own
*' counsels."' He knew what the effect of his thus
leaving them would be ; and having decreed, he also
predicted, it. The divine' decree and prediction did
' ' The Jews " could not believe" because of their own pre*.
jvid^e^ and lusts, an4 not because it was, so decreed; for »
dspree of this feipij would not only jiave been inconsistent witb
tbeir free-agency^ but irreconcilable also with many passages
of Scripture, and particularly wish our Saviour's exhortations
-recorded in the same-fchapfer, *' Walk whjle ye h -ive the light,
¦ Jest darkness come upon, you ; while ye have light, believe is
'tlie light, tbat ye may be the.children of light."' ' There was
therefore np divine decree, whicli preveiited the;. Jews ,frct;^
walk.ing according to the doctrine pf Christ, and erabracing his
religion, since we fcannot ^appose that our- Saviour would call
Upon the J«ws to do tbat which God bad made S^ppssibte.'
»Ps.M»». IS. > Jdtin xii. se, 36.
VOL. If. ii

gS ItEMARKS
iiot 'prevent the Jews from, walking according to
'the doctrine of Christ, and embracing his religion:'
but it shewed his righteous determinatiori, not to
give them that disposition j of which they were wholly
destitute, ' and consequently they had not the ability
.* to do what in the sight of God was good.'* Thus
it became impossible, that they should obey the call
of the gospel ; " for the Scripture cannot be broken."
Yet this decree was not in any respect * inconsistent
' with their free-agency, or with our Saviour's ex-
* hortations.' He shewed the people in general their
duty and interest, and exhorted them to attend to
them ; but he knew, (whether it were decreed or
no,) that many of them would refuse to comply with
his counsel: yet nothing but pride, prejudice, and
worldly affections prevented their complianceifvln
reality, the certain foreknowledge of God, and every
express prophecy may, exactly on the same ground,
be said tp be inconsistent with commands" and ex
hortations, and with man's free-agency : for if the
4?ventj foreknown and foretold, cannot fail to take
place ; it is -raorally impossible, that any creature
'should aet so, as tP defeat it. The exhortations
were addressed to the people in general, and, many
individuals complied with them; though a greater
number did not. There was among them " a rem-
" nant accdrding to the electidn of grace." This
" election obtained it," (the blessing,) "and therest
"were bfinded.*'^ In like manner, before the Baby
lonish captivity, after that event had been, liiost
decidedly and repeatedly predicted, the prophets used
' Pagifil, Refutation. * Rom.xi. 5— 10.

ON THE FOURTH CttAlPTEft. QQ
similar exhortations : not that compliance with these
exhortations was expected from the nation at large ;
so as to falsify the express predictions, given ; but
that individuals, repenting and turning unto God,
might escape final ruin, and be, even in the captivity,
a holy seed, and the progenitors of a holy race, to
whom God would afterwards return in mercy.
P. ccxxxii. 1. 6. ' Here,^ 5ec.'* No doubt the
Jews wilfully ' closed their own eyes ;' and so do all
others, who perish in their sins. The question is.
Whether others would not do the same, if left to
themselves, without the special grace of God ; knd,
whether Gdd might not justly so leave them. God
is not, and cannot be, the Author of sin: and if any
speak of God, in language implying this, he is a
blasphemer. I feel not the least repugnancy at as
sociating, in other respects, with raany decided, yet,
meek and humble Arminians, (as to the doctrine of
divine decrees.) but a man called a Calvinist, and
maintaining that God is, in any sense, the Author
of sin, I regard as Judas, and would have no com
munion with him. I say, meek and humble Armi-
inians: for such as are eager and fierce, often run
^ into as direct blasphemy, in another way.
But may not the Judge of all the earth, when a
rebellious creature, -from enmity against him, and
love of that which God abhors, has * closed his own
•
' ' Here it is expressly said, that they closed their own eyes ;
' and in other places we find their unbelief and rejection df the
' gospel attributed to ibeir own obstinacy and wickedness."
* Matt. xiji. 14, 15.
H2

idO BfeMAftKS
* eyes,' and hardened his own heart; and deliberately
preferred the delusions of the devil to " the truth as
, it is in Jesus ;" may not God say td ' scidi ' a man;
* Take thy own choite : Be blinded and hardened ?*
May he not permit Satan and his agents td " prac-
" tise and prosper," and thus *' send the man a
"strong delusion that he should believe a lie?^"
May he not, as in the case of Ahab, wheti th'e evij
spirit said, " I will go forth, and I will be a lying
" spirit, in the hiouth df all iiis prophet^ ;* may he
not, grant him perraission, and say : " Thou shall
" persuade him, and prevail also : Go forth and dd
"so?'?* Nay, mdyhenot, as in the case of HiSt-
raoh, arrange events in this providence ; sd that ap
pearances shall be suited to give energy to Satan's
delusions, and to lead the decided rebel agdirt^ Ui
Maker, Into the most destructive presumption of
success? And niay not he do this, withoul being
any more the Author of sin, than the sun is the
cause of cold, and frpst, and darkness? If thesd
questions be not answered in the dffirmati'\^e; it dofis'
not appear how the Scriptures, referred to, caii be
understood, in any sense, which does not militatfe
against the obvious meaning of the language of in
spiration. And shall we say, that the Lord has said
it, and done it ; and yet that itis not what ought to
be said and ddne? "The Lord is i'n his hdly ternpk;
" Let all the earth, keep silence before him/ '
' 2 tfaes. ii. 9—12. => 1 Kings kxii. 2I'--2'3'. 2 Chr. -xViii.
18— 22. 5 Hab. ii,20.

ON THE FOURTH CHAPTER. IQt
i P. ccx,xxii. h .19. 'They loved, S<;c/' ' Tlisre is
little in this passage, and the quotation from Jortin,
to which even Calvinistg would object. , The expres-
§ion,. ' quite on the contrary ;'^ may be considered as
jfijOt well selected to express the evident, meaning of
thq, writer,: but Anti-calvin^sts, for want of being
conversant with pur writings, are not aware, th&t w^
say the.-same things ourselves, for. substance, which
are here quoted from the learned Jortin, in o^der to
refute us.
P. ccxxxiii, 1. 23. " As. many, &c."^ It is plain.

" ' They bved darkness rather than.Kght, because tbeir dee^
' were evil:" 'The wickedness and perverseness ofthe Jews
blinded their understandings, and indisposed them to receive the
truth, tbough deliverM in the plainest tferms, and attested by
the fullest evidence. ' Those places of Scripture, says Dr.
Jortin, are easily reconciled,' iu y^rhicb the wick'ed are' repre-
ijented usuaUy as hardening, theniselyes, and sometimes ag being
;'iiardei)ed of pod. They harflen themselves, because it is by
their own choice, hy their own oljstinacy and perverseness ttiat
they become obdurate ; and they are hardened of God, not by
'"¦1,1 . - "i., i '1 J. . •
any proper and immediate act of God, depriving them of reason
aud Jiberty, or compelling thera to do evil; bat quite' oh the
contrary, by his continuing to give them bpth' rnotives and op-
pprtunitics. to do well ; which gifts, f)eihg rejected and abused, are
tlie innocent cause, or' the occasion, oT their greater vvicked-
ness, afld in this sense they are hardened' by the very goodness
of' God. , Pesides, in tlie style of Scripture, God is often said to
do what Jie pnly permits to be done;\ ^nd in all other languages
also, the occasion is put for the cause, both as to persons, and
as to things. ^' I came not .to send peace upon earth, but 9
¦ sword," 'says our Lord ; that; is, my gospel, thpugh it ought
to produce peace and loye, will prove the occasion of strife and
endi'ty.' ' ' '
* " ^i njany as wete ordained to eterpa^ life, b.eljeved :" '*|"h)s

ICfe HEMAfiKS
that the translators of our Bible understood this text'
in what is called the Calvinistick sense, and it is not
easy to prove that this is not the true raeaning^ —
' God foreseeing who would believe, it might be
'said, that those believed who were ordained to
* eternal life.' But did God foresee, that they would
believe of themselves, without his ' special grace pre-
• venting them ?' ' The condition of man, after the
' fall of Adam, is such, that he cannot prepare him-
' self, by his own natural strength and good works
'to faith, and calHng upon God.'* The Lord fore
saw that, by his special grace, he would give thera
faith, and incline and enable them to comply with
' text does not mean, that there was an ordinance of God ap-
* pointing that certain persons of those who were present should
* belieVe and obtain eternal life ; but it being the declaimed will of
' God, that none, to whom the gospel was made known,' should
' obtain eternal life, who did not believe j and God foreseeing who
? would believe, it might be said, that those believed who were
' ordained to eternal life, tbat is, those who God foresaw would
' comply witb the prdiained condition of faith in Christ, upon
* which eternal life was offered. There is nothing in the original
' words which favours the Calvinistic doctrine, that God had by
' his own unalterable decree made it impossible for some to be-
' lieve, and others not to believe j and whoever reads tlie whole
' passage carefully and impartially, will observe, that both be-
'' lievers and unbelievers are represented as acting from their own
' free choice, and not under the control of an irresistible destiny,
' All might have believed. The general call of the Gentiles is
' mentioned in the pre<ieding verse as the appointment of God,
' and therefoie, on that account ako, as many of the Gentiles as
' were then present and believed, might be said to be ordained IQ
' sternal life, because the attainmetit of eternal life was the WD.
* sequence of that divine appointment.'
» Acts xiii, 48. * Art. jt.

ON THB yOURTH CHAPTER. 103
the ordained condition, upon which eternal life was
offered. No doubt, both believers * and unbe-
' lievers act from their own free choice, and not
• under the control of an irresistible destiny,'' a term
more suited to heathen fatalism, or td the modern
necessarian system, than to the wise and righteous
decrees and appointments of the eternal God : but,
the former by special grace, being made free from
slaverj' to their sinful passions, and being drawn and
taught of God, most willingly embrace the gdspel ;
the litter, being left .in righteous judgment Under
the power of their own prejudices, as voluntarily
reject and oppose it.—-' All might have believed,' if
they had been so dispdsed. ' But it is acknowledged j
'that man has not the disposition, and consequently
' not the. ability, to do what in the sight df God is
' good, till he is influenced by the Spirit of God.'*—
If the general call of the Gentiles, according to the
appointment of God,^ be the same as " ordained to
"eternal life:" then all the Gentiles, at least all
there present, being ordained to eternal (ife, believed.
But a distinction is evidently made between some of
them, and others, " When the Gentiles heard
" this, they were glad; and glorified the word ofthe
" Lord; and as many as were ordained to eternal
" life believed."
P. ccxxxiii. Note. ' The loords, &c.'' * As
' P. 6l, Refutation. ' Acts xiii. 48.
* ' The words uo-oi rixyitiiyai -tia-eu might have as well been ren-
' dered, " as many as were set in order,. or,made ready,''- 'and then
' the context had plainly illustrated the text. For- in the same
' verse we find that this was spoken of the Gentiles, wh» were

J 04 |tBMABltS.'fi
'many, -as were Set in order, dr made . ready,'
^duld this interpretation <af the original be adopted}.-
it wduld hdt at all. alter the case, ^' The prepara-'
" tipns pf the heart in man — is from the Lemo.'"'
"^ Lord, thou hast heard the desire of ,the humble ;
*.' thoii will prepare tbeir hearts, thou wilt cause
" thind ear to hear."'* '^' Every good gift and every
•' perfect gift is from above."^ If men are made
ifeady, and ' are in a fit posture to lay hold; on the
* great proftiise of the gospel;' they Owe. this prepa-
i>ation of heart to the special grace of God. They
are 'f yeissels pf mercy, which God has afore pre-
" pared nnto gldry.''^ " Giving thanks unto the
ff Father, who hath made us mejst to be partakers of
*' the inheritance of the saints in light; who hatli
" delivered us from the powier of darkness/; and hath
*f translate^ us into , Ittie kingdom df his dear $on,"* i
Few- will directly say,i,' I made myself read^;' ' It
* was my own gopdness, that put me in a fit posture
* to lay.ho}d pn the great promise of t^e gospel,
'^ glsti and glorified God, that the wbrd? of s-'ilvatipn and everlasP
'. j-nf life beloftged.ta the'ra also. (46, 47.) But vvhi; these Geii;
'.tiles were^ we Iparn more particularly from verse 43> namejy;,-
'. that they were some o-iCo^Ejaj is^air-/iXvTm, of the devout or wor-i
'snipping proselytes, those who belreyed a life to come,, and
' sought fpr the happiness thereof, and who therefore were in a
' fit pbslurt to lay hold of thatgreat promise of the gospel, beingj
* both prepared to hear what the apostles had to say, concerning the
' way and means of obtainkig itj -and also to make rise of suihi
' means, , when once they were ihorougbly instructed in thfcrti.'
(Stebbing*) /
• Prov. xvi. Ij » Ps. X. IT", ' Horn. ix. 23. ^ Col.
j, 1^, p.

ON THE fOtJrRTH CHAPTER. lOiS
*"and I am not indebted fpr it to divine grace."
Most men will, in words, give the glory to God, of
making them thus to differ from unbelievers; and lAY
hiimble christians, will do it cordially, in their o^n"
case ; even though they cannot receive the doctrine,
called Galvitiistick. Some, hdv/evef, ofthese de
vout, oi- worshipping, proselytes, were not thus made
ready to embrace the gospel : for *' the .Jevts stirred
ff'up the devout and hpnpurable women, and thi chief
f men of the city, iand raised persecution against
*f Paul and Barnabas, and expelled thera out of' their
w coasts." If there had been nd other preparation
of heart, than that which was common to these de-
rout proselytes; they would have favoured the perse*
mtors, and not the persecuted apostles.' Lydia was
3reviously ohe of these wdrshippers ; yet her conver-
ijpn is not aiScribed to this, but to special grace:
' The Lord opened the heart pf Xydia, 4hat she at-
'* tended unto the things which were spoken of Paul." ^
¦f^But did none believe in Christ, except thosCj who
^ere before worshipping proselytes } If any, if num
bers, of the idolatrous Gentiles enbraced tbe gospel,
'tey also " were ordained unto eternal life." 'It is
' iiideed useless, highly improper, and quite unne-
icessary, to rest tbe argument on a word, which may
perhaps admit of some other meaning : but the
I laboured 'discussions of those, who are greatly
safraid, that the doctrine of gratuitous personal
election tp eternal life should be collected from it,
'leaves this impression on my mind, that these
1, '¦ ' '''
' Matt, sxiii. 15. " Acts xvi. 14. 6r.

\0 B£MABKS
* writers themselves would have carefully avoided a
*,term, which needs so much guarding against mis-
*, construction.'^ The word is used in the texts re
ferred to below, and no vkfhere else in the New Tes,-
lament.^ P. ccxxxv. 1. 8. / We know, &c.'' To be called
* to the knowledge of the; gospel, according to the
•eternal purpose of God,' must mean something very
different from the mere proclamation and invitation
of the gpspel, or the outward profession of it; unless
all who are called christians, do indeed loye God, aiid
imitate the exaraple of Christ. If, however, God
did decree, that some should have the means of sal-
'Note, Acts xlii, 42— 48. Family Bible, bythe Author.
* Matt, xxviii- l6. Luke vii. S. Acts xiii. 48. xv. 2. xx. 13.,
xxii. 10. xxviii. 23. Rom. xiiu 1. 1 Cor. xvi. '15.
; J Cl -^g jjiioiy that all things work together for good to them
" that love God, to them who are the called according to his
"purpose: for wbom -he did foreknow, he also did, predesiinuie
*' to be conformed to the image of his Son, that he might be the
" first-bom among many brethren. Moreover, whom he did
" prediestinate, them he also called ; and whom he called, thera
" be also justified, and whom he justified, them he also glorified."
* 'We knovv that all things, whether adverse or prosperous, co-
' , operate in the end fpr the permanent good of those wbo^sincerely
* love God, of those who are called to the knowledge of the gospel,
* according to the eternal purpose of God ; for he ordained aod
•decreed, that those, who he foreknew would believe and obey
• the gospel, should resemble his blessed Son, by following his'
' example, that he might bave, many brethren, who, would be
' joint-heirs with him, and partakers of that happiness, which he,
'enjoyed. Moreover, those, to whora it was fore-ordained ef
' Godthat the gospel should be made known, he has now aetually
' called, and those whom h» has called, he has justified fiom all
• their former sins:'—

ON THE FOURTH CHAPTEB. lOjT
vation, and not others ; the objections generally
urged Against Calvinism, as^ making God "a re-
** specter of persons," come in ; and may as fairly be
urged against this doctrine, as against Calvinism.
None of Adam's fallen race naturally love God,
but all are alienated from him ; and as thpse, who
are " the called according to his purpose," do love
God ; the character described must be formed, not
by nature, but by special grace ; and then our inter
pretation is established; which I cannot give ia
more proper language, than in that of our article.
'Predestination to life is the everlasting purpose of
* God, whereby, ^before the foundations of the
*-world were laid,) he hath constantly decreed by his
* counsel, secret to us, to deliver from curse and
* damnation those, whom he hath chosen in Christ
* out of mankind, and te bring them by Christ to
* everlasting salvation, as " vessels made to honour."
* Wherefore they, which be endued with so excel-
' lent a benefit of God, be called according to God's
' purpose by his Spirit working in due season : they
* through grace obey the calling : they be justified
* freely : they be made the sons of God by adoption;
* they be made like the image of his only begotten
4 Son Jesus Christ : they walk religiously in good
* works, and at length, by God's mercy, they attain
'to everlasting felicity." The language is special
and personal : the same persons " whom he fore-
" knew,''* " those he predetermined to be conformed
" to the image of his Son ;" the same persons, in-
* Art. xvii. * Rom. ifi. 2.

108 EEMAEKS
variably tand escltisively, " he called ;'¦ the same,
without additipn or exception, f^ he justified, andhe
*' glorified;" Now thereircan be no other caUing;
except that described in the a^ticlev whic5a is iuse-
paraBly connected with being justified and glorified f
for in other senses of the word, *' Many are called;
"but few are chosen." , .Would not thesame indivi
duals, withdut exception, or addition, of alteratioii^
be considered : as intended, if an act of gfsoe,' or a
deed of gift, or an i Aet of iPariiameut,; ishoiidd btj
drawn up in a. simUar manner ?• i,.i - = ; ;
P. ccxxxyi. 1. 3. ' And^ those, &c.';* Is there any
instance, in which the word ¦g'j^orj/T/.is'used in SeripJ
ture,. in the sense here affixed. to it? Even Cbrist
; , ¦ ' ¦¦ I
, ^ ' .^nd thpse whom he h^s justified, he has glorified by hi^
' grace, and all the other privileges of the' sospel-covehatit. In
' the fbrttier '^rt of this passJige, Vhe'gorfd TJprfken of is confinedf
' to those who love God, and act conformably to his.-purposs'irt
*..^«vealing^ the gdspel: this their conduct Ged foreknew, and
^..grawusly determined to reward wi(h -eternal felicity. Jn, th4
' latter part of the passage, everything is represented as past—
' the'pfedestiriation, the calling, the juslificatioh, -tbe glorifioa-
* tion. Of the predestination and the calling, there can be 'no
'' doubt; and it has beeo proved tlifit the, word justification, as
' applied tp christia-nB> always refers to thisKfe, p^id here it means
' the remission of sins granted at the tirne of baptisni: and the
^^ word glorified, being, bo'th in tbe original Greek and in our
' translation, in the same tense as the •^inxii predestinated, called,
' and justified,, must also relate to something ybicb has already
' tsken place J it relates to that " Spirit of ^oty and of God,"
* wbiqh St. Peter says, " resteth upon pbristians" fin thisworldj
' to that " kingdom and glory ," ' tp which St. Paul tpUs his
' Thessalonian -converts God had called them; to thdt" change
" into the same image with Christ froni glory to glory," ' whicfc.
' he announces to the Corinthians.'
I

ON THE POUBTH CHAPTEK. 109
himself, was not said to be glorified by the JFather,
trill he was exalted to the right hand of God : in
heavenly glory.* In this chapter, the apostie says,
" If children then he'irs : heirs of Gdd, and joint-
•* heirs of Christ; if so be, that we suffer with him,
5 that we may also be glorified together."^ This
accords to what he s^ys in andther ^1 ace, " If we
'* suffer, we shall alsd reign with him."" I do not
recollect that the word glorify, or glorifi-efi is -else
where- expressly used of man, as glorified by God;
tfhough it is implied, whfen the apostle says, " That
'* the name of the Lord JesuB may be glorified in
« you, and ye in hini :" but this will be, " wben he
* shall come to be glorified in his saints ;.' that is, at
the day of judgment."' The word glory is often
lisfed, with relation to the blessings conferred by
Gdd on his people; but mostly, in respect of another
vwrid.^ - It does not appear, that language of this
kind is used, concerning what God confers on men,
in any respect, except in express connexion with the
eternal glory of heaven, Which no * means of grace*
can ensure. The only text, that seems at all td
favour the supposition, that past benefits are in-
fehded, is that here in part quoted, " We are changed
'' into tbe same image from glory unto g-lory, even
"'as by the Spirit ©f the Lord.""" Yet here it evi
dently ^endt«s, not any outward benefit ; but that
'\
\ . !¦ ¦
- ' Jiohn vJi. 39. xii, 16. 03. xiii. 31, 32.- xVK. 5. ' A<:ts iii. l3.
1 Tim. iii. 16; Heb. v. 5. 1 Pet. i. 21. '¦ Rom. viii. 17- ^ 2 Tim,
ii. 12. * 2 Thes, i. 10-^12. * Rom. ii.7.'' r.2. Viii. iS.
^i*. 23. 2 Cor. iv. 17- Col. i. 27. iii. 4. 1 Thes. ii. 12. S Tiles.
ii. 1*. a liin. ii. l-O. i Pet. v. 10. « 2 Cw. iv. 18.

IIO fiSMAEKS
inward renewal td holiness, which is the beginning
and earnest of eternal glory. The exposition, there
fore, here given of the apostle's words, is unprece
dented ; and unauthorized by any one text in Saip-
ture. But it is urged, that the clause is in the
past tense, as well as the other expressions in the
same verse. Need then any student of the Scrip
ture be informed, that this anomaly Js very common
in the language of prediction, and in the various
parts of the sacred oracles? And this being ob
viated ; we have here foreknowledge, predestination,
-calling, justification, and glorification, inseparably
united, as the links of a chain ; for the expressions,
" he did predestinate to be conformed to the image
" of his Son," and " the called according td his pur-
" pose," fully imply the beginning, and progress, of
sanctification. The triumphant conclusion also of
the apostle, " What shall we say then to these
*' things ? If God be for us, who can be against us,
*' &c,* certainly leads the reader, to think of some
thing immensely more distinguishing, and inseparably
connected with everlasting glory and felicity, than
any outward advantages can be.
* The remission . of sins granted at the time of
* baptism.' — This subject has been fully considered '•
but what there is, in t^e apostle's argument, which
leads to the introduction of it in this place, does not
appear. P. ccxxxvii. I. 8. ' The, Sxc.'* If any man, hav-
• Rom. viir. 3i — 39.
' ' The predestination therefore mentioned in this passage,
* signifies Ood's purpose of maki^ng known tbe gcKpel^ andiw

ON THE POtJETH CHAPTER. Ill
ing deliberately read the latter part of the eighth
chapter to the Romans, can be satisfied, that the
apostle means no more, than is here expressed ; I
shall decline arguing the point any further with him.
It is, however, surprising that the apostle, in that
case, shpuld forget to guard his doctrine, by saying,
' bestowing eternal happiness, upon those, who shall
* make a right use of the means of grace :' as it is
certain, that he gives no hint, either concerning
* nieans of grace,' or making a right use of them :
for that is not his subject. This interpretation is
indeed ' very different,' from any decree, concerning
the heirs of salvation : so different, that no person,
having read the apostle's, word^, and afterwards meet
ing with this passage, in any discourse not directly
referring to itj vvould probably ever have suspected,
that they had any relation. Irrespective decrees '
have been considered : and all God's decrees are
irreversible.^ ' Subjecting all mankind, as rebels
' and enemies, " vessels of wrath fitted for destruc-
" tidn," ' to endless and inevitable misery,' (though
this is not the subject on'which the apostle is dis
coursing,) would not be at all inconsistent with the
moral attributes of tbe great Creator and Judge of
the world: nay, whether he has decreed it or not,
* bestowing eternal happiness upon those, who shall make a right
' use of the means of grace: this is very different from an irre-
,' spective and irieversible decree, absolutely appointing particular
' individuals to everlasting happiness, and subjecting the rest of
' mankind to endless and inevitable misery.'
' is. xiv. 24—27. xlvi. 10, 1 J. Lam. iii. 37- Dan. iv. 3S.
Eph. iii. U.

112 REMARKS
lie will cause all the wicked " to go away into ewr-
" lasting punishment." But "Shall not the Judge
•' of all the earth dp right?" And all the righteous
will. ascribe the whole glory of their salvation to
*' him that sitteth on the throne, and to the LamU
" that was slain, and has redeemed them to God with
« his blood." .:
P. ccxxxviii.l. 5. 'The whole, &C.'^ If the
whole of this chapter' could be proved to ' relate to
* the present world only,' it would reraove some
difiiculties out ,of the way, which now press very
J ¦ "'¦ ^ ¦ ¦ ¦ : ;
» ' The whole of the Chapter from which this passage is takep, ,
' and which is generally thought to abound in diflSculties, seemj
' krbecbme easily intelligible^ by considetiaig that it refers to the
* present -wforid oaly. In the fornoer part of it St. Paul lamenti
' l-he qnbelief and consequefit rejectiou of his l>rethnen the Jews,
' to whom had so long " pertairjed" * those distinctions wbieb
' marked them to be the chosen people of God, and fron) whon)
' Christ himself was descfeuded. But in the midst of his sorrdt»i
' he comforts himself witb the reflection, tbat '•' the word of
" God" ' had taken some " efiect," * as a portion, of the Jews
' had believed, and were therefore of the number. of God's newly
^ elected people, the Christians. He shews that this partial
' adoption of the Jews in the present instance is similar to what
* had happened in the case of Abraham's- descendants,' all of
• whom- -were not Israelites, or chosen people of God, but' only
' those who sprang from Isaac and Jacob. He quotesj^lpd's own
' declaration, that he " will have mercy on whom be will bave
" mercy, aud will have compassion on whom he will have com-
" passidn ;" ' wbicb inercy and compassion must always be exer-
' cised vrfthont any violation of the eternal rules of justice : the
' above declaratioii was made to Moses after God had laid aside
• :his fiurpbse' of " consuming" ' the Israelites for worshipping the
" golden calf, and when he " repented of th« evil which he
" thought to do unto his people/'
- Rom. ix.

ON THE FOUETH CHAPTEB. 113
hard on Anti-calvinists : but very conclusive argu
ments will be required to estabUsh this point. It has
before been shewn, that his Lordship has confpunded
the illustrations of the siibject, used by the apostle,
and taken from the Lord's dealings with the family
of Abraham and Isaac, as to temporal benefits and
outward rehgious advantages, with the thing to be
illustrated; naraely, bis dispensations, or dealings,
with raankind, as to their personal and eternal con
cerns.^ Supposing, that all which tjhe apostle ad
duces, concerning Isaac and Ishmael, Jacob and
Esau, nay, concerning Pharaoh, related tp the pre
sent world exclusively, (vvbich would be far too
[liberal a concession,) is it not undeniable, that St.
Paul merely adduces these examples, as serving to
illustrate the doctrine which he had before been
.explaining and establishing, in the latter part of iihp
preceding chapter," in which every thing is' individi^,
spiritual, and pertaining to eternal l^ and glory ?
The parage has been considered :' and it implies
the rejection of the Jews, as a nation, from being
the people of God. Then the apostle, in most em--
phatical terms latnents, that this highly favoured
people should thus forfeit their distinguishing privi^
leges. But he adds, " Not as though the word of
" God hath taken no effect : for they are not all
" Israel, which are of Israel ; neither, because^ they
" are the seed of Abraham are they all children; but
" in Isaac shall thy seed be called : tliat is, they

' See on p. 2l6, 217, Refutation. ' Rspi. viii. 28—39.
J See on p, 235, 23S, Refutation.
VPi. II. I

114 EEMAEKS
" which are the children of .the-flesh, these are. not.
"the childrenof God ; but -the children of the pro-
" mise are counted for a seed." — Here, it is evident)
that there was in the nation of Israel, a true Israel,
a believing remnant, '' according to the election of
". grace.'' This ^ad-always been -the case, and' was
so, 1 at the tiihe,^ when the nation was rejected.
"God did not cast off his- people whoni he fore-i.
*^ knewi" '* Israel hath not obtained that which^hfi
* seeketh 'for ; but the election hath Pbtained- it,
*' and the rest were blinded." ^ Thu& Isaiah : ", Israel
*' shall be- saved in the Loed, with an everlasting
"salvation: ye shall not be ashamed nor confounded
" wdrld without end." "In the 'Loed shall all. the
" seed of Israel be j ustified and shall glory." ^ Was
the nation of Israel, or the true Israel, here in
tended ? Would any, except the true Israel, consist
ing of real believers, be " saved with an everlasting
" salvation;" be "justified and glory" in the Lord.
This had. before been spoken of, when the apostle
was stating the doctrine of. justification, < where
-he ( distinguishes the natural, from »the; believing,
seed of Abraham, most expressly ; ' : as oiar.Lord also
doesj in his discourse with the Jews.* Buti lest the
^descendants by Ishraael, and the sons of Ketiarab;
and those of' Isaac by Esau, should be supposed) to
¦be be the persons intended by the apostle;, he .,di3es
jiot : here . begin , with Abraham!s iseed, but vvith
Israel: '!.All are not Israel, which are of Israel"
'¦ Roih.'Vi. 2. 7. '--Is. xiv. 17; 25.! ^ '
3'Rom. iv. * Jehn yiii,'^37-*-J9, 4"!..

ON THE FdUETH . CHAPTEB. 1 1.&
Now certainly all the descendants of Jacob belonged
to the nation of Israel, " the chosen people of God,"
to vvhom many and distinguishing external privileges,.
appertained ; but they did not all belong to the, true
" Israel, of God :''* to those " whom he had pre-^r
"sdfestinated t0 the adoption of children by JesuSf
"Christ unto rhimselfj iaceordipg.to. the good plea-
" sure of his will."^ " The children of the flesh,,
"these vvere not the children of God :" for of the
latter the apostle had before said, " If children then
" heirs ; heirs of God, and 'joint-heirs with Christ."
This he next illustrates, bythe examples, above-men-.
tioned ; and concludes by; saying, "Therefore he
"hath raercy on whom he. will have mei"Gy, and.
'.'.whoin he will he hardeneth." He 'Siipppses this.
doctrine will excite the objections, of raany ^readers ;,
and adds, " Thou wilt then say unto me,. Why dotl|kt
"; he yet find fault ? for who hath resisted' his will?",
(confounding his secret purppsei with his revealed.
commands.) This he answers j not by qualifying liiS"
dpctrine;. but by saying, " Nay,, but, O man, who*
'iartthou that repliest^against God? Shall the thing.
" formed sayi to hiin th4,t form-ed it, wby hast thou.
" made me thus >'' Then he mentions. " the vessels
" of wrath fitted for destruction :" and " the vessels
" pf mercy. Which God had afore- prepared dnto
"glory; even us whoni he hath called,' not of the
" Jews only, but a.lso of the Gentiles.'"^ Now will any
man continue to say, that the whole of this ' refers
* tdthe present wdrld only?' AirwAiiosv ¦ and <5'og«n
' Gal.vi. ifi, ' Eph. i..5. ["rS Rispi.' ix. I'S— 23,
12'

110 EEMAEKS
Perdition and glory, the words here used, uniformly
relate to eternal condemnation, or eternal happiness,
when spoken in this way concerning individuals.
P. ccxxxk. 1. f. 'The <m.erey, &c.'^ Here again,
the illustration- is confounded with the subject, whieh
the apostle purposed to illustrate. The sovereign
purpose of God, in hardening Pharaoh and the Egyp
tians, and in having mercy on rebellious Israel, as
a nation, in not executing condign temporal punish
ment pn them ; bore a strikiE^ resemblance to his
wise, iioly, righteous, and merciful purposes and
decrees, concerning the true Israel, and their ene
mies. In both cases, " He hath mercy on whom
" he will have mercy, and whom he will he hardeiih
" eth :" in both, he assigns no reasons fbt bis eonr
duct, but his own good pleasure, notwithstanding
the presumptuous enquiries and objections of his
enemies. ' "I thank thee^ O Father, Lord of heaven
"and earth,- in that thou hast hid these things
" from, the wise and prudent, and hast revealed
** them unto babes. Even so. Father, because it
" seemed good in thy sight." "^ Personal election to
Eternal life, is perfectly consistent * withr strict retri-
* bution to individuals in another worid.'
' « The mercy tberefore here spcrketi of is not forgiv^ees of
.* sins, granted to each person separately at the day of judginent,
' but God's re^eivijgg his chosen people collectively into fevout
'" again after they had displeased him; such national reconbili-
' ation ill tbis world, as well as tbe original election of a pecaliat
*: people for the purpose of exe<:uiing the great plaas of dixin*
' Providence, being perfectly consistent with strict lettibation to
' individuals in a future life."
' Atatt. xi.- 25, 26. LuTie x. 21.'

ON THE FOURTH CHAl'TER. 11/
P. ccxxxix, 1. J0., ' Tlie a/tostle, &c." , God ex
alted Pharaoh to the- throne of Egypt, and gave him
great authority and prosperity ; " for this same pur
pose,— .-that he might shew his, power," iii his d^^alings
with this haughty prince; and " that ;h is name might
' ' TJie apostle shews fijom. tfee antient Scfipture, that Pharaoh 'j
' dis.obedience and wickedness were the means of making- known
' the plower of -God ; and repeat.s^ that God shew.s, or does not
*'shew, mercy, according to tbe determination of his sovereign
' will. Me supposes some one, to object; if .this be the case,
' why does God find fault, since his, will cannot be resisted ? §5-
' Paul answers by first reproving the presumption of this objection
' as urged by a creature agairist his Creator, -who has the same
' power over his creatures wbidi a potter has 'over' the vessels he
• forms;' and he then declares, tbat thou^ God's power is-irre-
* sisttbla, be doe$ not acit arbitrarily and -capriciously, bu^ In all
', his dealings whh the sons of nnen he never tails to, display lj|s
' own perfect attributes. Even this examplei ofthe potter, proves
^ that the apostle is speaking of this Hfe Only. "Vessels made for
' tfiffferent ptfrposes, for noble or mean uses, reseanble the dif-
* ferent ranks of society 'wio ^bich men, by divine appointment,
' are borrk; but this does not imply that the higher are more
* worthy in the «gtit of God than t^e Ipwer, since each person
' will hereafter be jiidged " according to his deeds"' in that statioa
' in which he is' placed. In like manner -the election of a people
' for a pecu-lia-j purposes, doe^ not suppose tbe rest of the World
' jieglacted or j<un.i«he^, ejcicept. so iar ^ dieir conducit; may
'' deserve it. Thjt " enduring with much long-stifferiog the
5' vessels of wrath fitted for. destruction," relates to God's for-
• bearance in'spariflg the Jews atid giving them time to repent,
* although by their heinous sitls and numerous provocations khiy
' had long deserved to be destroyed.. *' That he^migbt make
" knpwn the richer of hi^ glory on t^le xesssjlst of niercy, whi^h
*' he had afore prepared unto glory," relates to God's gracious
', ofltjr ofthe blessings of the gospel to tipse who he foreknew
' would accept thera, as appears, frcum the verse imprediately
^ following.' 1

lis EEMAEKS
'f be known throughout all the earth."' TheLord
Said to Moses, wheti he first ordered him. to gd:; in
unto Egypt, and speak to Pharaoh, " And I am sure,
" thatthekingof Egypt will not. let you go^ no, not
"by a strong hand."* 'Soon after, he said, '? Rut I
" will harden his heart, that he shall not let the
'" people go," ^ Yet in the subsequent history-, 'it' is
repeatedly said, tha]t " Pharaoh hardened his heart';"
or,) that "Pharaoh's heart, was hardened.:''r, but lat
length; it is e^xpressly said," And the Loed hardened
"'the heart of Phfiraoh I'^^^-^and dn thi^ occasion, the
words, qupteid by the'ap'pstre were spoken.* Ihthe
next chapter we read ; , "The Loed said unto Moses,
" Go ¦ ini 'un'to' Pharaoh ;;> fpci I have hardened his
" heai*r, and the heart df his-' servants;'- that I might
fshevv these, my signs before him."^ ' Yet jiist after,
-," jyipges and Aaron cai-inp in untp Pharaoh^ and
^*'fiaid tin to him : Thiis saith the Loed God of-the
"Hebrews; Hovv long* wilt thdii refuse to humble
I" thyself befbre tne ?- Let ¦thy people ^o, -that they
," ni^y serve nie.".' Here, it is' evident, th&t God
-used warnings, exhortations, and menaces to Pha,-
'raoh ; even after he had, repeatedly : stated hispur-
^iSsd of hardening him-: -and'w-ho vVill say,- that this
was inconsistent ahd .siiperfl'tidug ?
. Again it is sajd : ',' The Lpsp .hardened' Pharadh^
^f heart ; so that he would not let the childrenof
'^IferSlel- go:'' arid also; "I "si'illi harden Pharaoh's
"heart, and he' shall' follow^ after' them : andl will
' * Ex. iii. iff, 17. Rom. ix 1^;-" * Ex. iii-. 19i 20.
'« Ex. iv. ^1. t Ex. ixl2. ! Ex. ix. 16, 17-
* Ex. X. 1, 2. ' Ex, ;t. 3, 4.

ON THE PDtmTH-TCHAPTER. Up-
'^ be honoured upon Pharaoh and his host.''^ Now/
whatever interfiretation may-; be put oit the words,-
" J: will" harden IJharaoh's heart;" it cannot be
ddiibfied,- bdt that the event respecting Pharaoh was
certainly predetermined : yet this did not interfere
either with his free-agency, or responsibility. He;
was not compelled^ against his will, to act as he did ;
ndr< was the glorious God 'the Author ofhis sins.;
Ifeither. did he, in all this, decree, or dp, any thing
inconsistent f-with his own.i perfections of justice,
feioliiiess,! goodness, and mercy. He did npt, punish
Pharaoh more than he deserved. On the other; handi
he shewed mercy to Israel, .when guilty of the-impgt
abominable ! and aggravated idolatry: and he ..says,
^^ I, will' have mecCy on whom I will have mercy.''
I act as a soverdgn ; withput assigning any. reasjons ;
and, without taking any pf them from the merits of
the criminals.' These two instances the apostle
contrasts;. and adds as.an inspired comment on them,
^'Therefore hath he mercy on whom.he wiH-have
" mercy; and whom he ¦^\\\ be hardeneth." " Thou
" wilt then,'.', ihe adds,, " say, to me. Why doth he
,',' yet find fayilt? fpr. whp hath resisted his will?"
;W.iJl any onprttnaintain, that Pharaoh, dying iuj his
most .:daring contest with Omnipotence,- wasi only
jMjJjishedl with/, temporal . vengeance ?'.' Had. he; no
immortal soul ? Was he fit for heaven ? 'W*s be not
".driven away in his wickedness ?" Or, would the
M?iSi!shipR«ISi of 'ithe golden; calf, if they i had ^.been
destroyed in; a moment, as pne , man, in the very apt
E?, xi, 10. xiv. 4.

12© JlEMARKS
of iddlatroiiis rebellion, have suffered only temporal
punishment ? Had thfey no immortal souls ? Were
they meet fdr tlie worship, joy, employment, and
Company of heaven ? They were spared : and the
tfterdy of God in sparing thelu, gave them space for
repentance ; and this doubtless was eternal salvation
to nutiSbeps of them. So that even theiaots adduced
in illustfating the apostle's main subject, hstd to do
with far more than ' the present world only.' God
deals wjth some df our fallen rebellious tacfe, as he
did with Pharaoh, in. awful justice,, and displaysi hi^
glory in so doing. He deals with othersi as with
the rebellious Israelites, and herein glorifies biS
inercy in harmony with his justice. ' He hath con-
* statitly dddrefed by his counsel^ secret to us, ttf
' deliver from cursd and damnation those, whom hi
* hath chdsen in Christ out of mankind, and to
' brin^ them hf Christ, to everlasting salvation, ai
« Vessels m^de td hdndnr.'* The evil bdth df Heart
and conduct, Jfi " thi vessels of wrath," is wholly
from " themselves:"' but th^ repentance, faith, IdVfe,
newness of hea^t-,' and ne<vness of life, in "th6
" vessels of mercy, vvhbm he hath afore-prej^ffid
" uiltd glory,'* are wholly from ' the grace df God
• by Christ preventing us, that we may bave'a good
' will ; and working with ¦ us, when we have that
^ good will. ''^
These are ouf sentiraents ott the subjeetj and,
though I have nb eSipecttttidO, or ambition, of ren
dering theisd sentiments ge&eral : they dp not surely
^ Artifele xvii. Article x.

ON THE FOUETH CHAPTEB, 121
constitute so monstrous a doctrine ; so replete with
every thing evil, and deserving of such severe phi-
lippicks, as they constantly meet with; nor are they
pregnant with such dire consequences, to the cause
of practical godliness, as multitudes seem to suppose.
Let any man make out to his own complete satis
faction, that the dealings of God with Pharaoh, as
recorded by Moses, aud adduced by the apostle;
were consistent with the divine justice and good
ness; with Pharaoh's free-agency and responsibility;
and with the moral goverfiment of God by rewards
and punishments : and he will at once perceive what
we have to plead on our own behalf, on the general
subject. Indeed, we are^ neither called, nor autho
rized, nor ; inclined, to use such strong language
concerning any individuals, or cdllective body, upon
the supposition, that they are not the elect, as has
been stated concerning Pharaoh . Had Pharaoh been
unjustly doomed to temporal'destruction alone; how
could the divine conduct towards him be justified?
But if deservedly and justly doomed to eternal dam
nation ; no hesitation can be reasonably admitted,
in respect ofthe dealings of God with him,. For,
at last, the question is not about the previous decree,
concerning destination, or predestination ; but the
justice of God, in what he eventually has done or
will do. If what he does and will do be wise, holy,
just, and good ; no previous decree can render it
unwise, unholy, unjust, and evil. While vindicat
ing the Judge of all the earth, from a presumptuous
charge of injustice, in dooming sinners to eternal
punishment ; we must not concede, that he acts

122 REMAJIKS
unjustly in temporal judgments : andif; in eifidltixig
temporal judgments, "the wicked is dciven; away ini
*.' his wickedness," and. isjcast down into, destruc
tion, is.i " God unjust who taketh vehgeance?" —
The words, " aniiitrhriiy and capriciously," In connec
tion, with the Lord's .decrees, or dispensationSi are
usedlexcldsively.'by the opponents.'Of Galvinismi-and
are not found in the;. writings .©f-Cfai&inifet^.-^How
*;the. example of the potter' can 'shewi,. that; the
* apostle isj speaking of this. life onLy ft when con
nected, with ," vessels ofi wrath, fitted^ for desthucT
^' tion ;" and " vessels, of mercy, which he had afore
" prepared to glory," ; cannot eass^; be conceived;
For. surely these terms mean something', extreqiely
djiFerent from ' the ranks in society, . into; which-^
* men, by div^ine appointinpnt are born,', as theapostle
shews, when he particularly nlentions himself, and
both Jewish aild Gentile 'converts to; Christianity,
as " vessels of mercy." : The election of a peculiar
people, (even, in the, Calvinistick sense,) 'doesnot
' suppose the rest ofthe vvorld neglected, or punished,
* except so far as :,they deserve it.'. - Bbt-had we ail
been punished as we ideserved, we shduld. all have
perished everlastingly. ' O.iLord, Deal ndt with us
' after our sins ;ineither reward. us according' to our
'iniquities." Even original sin, according to; the
doctrine of.our church, ' incevery person born into
' this world, deservetfi God's wrath and damnation.'"
We suppose, therefore, that the divine decree is
positive^ in respect of the elect,, 'to deliver from
» Litapy. t ' Article ,i:v.

ON THE POUETH CHAPTEB. 12-3
*>Gurse and damnation, those whom.he hath chosen
^ in Christ out of mankind, and to bring them by
f Christ, tp everlasting salvation, as '^ vessels made
i' to, honour ;" .{ut vasa in honorem ifffi^ta ;) Ijut that
the purpose of; God, is i(iegative, fis to others; that
is, he, purposes ,tpile(iv© them to themselves, and to
dQ':6othing;:td deliver , them r fi'om ; the 'punishment
wbich their sirts-;de§ferve, pr from the. consequences
of their.dijjraved hearts and rehelliops conduct,. It
is-certain, that tbe^cqmpilers of , our articles did npt.
thtnki! that "tbe^ vessels whom Gpd.l^adp^fp pre-
"Jffaned urito glory," related to Giod'siigraciousia^^
ofi ithe gospel to .those, whom, he foreknew would
accept' of .'itt: but, to the effect of his special .grace
given urito them; for, after the wqrds. before -quoted,
it follows ; ' Wherefore thdy whiph be endued -vvith
^so excellent a beaiefit. pf,'God,- be'.called according
'to God's purpose siiEi' due -season, they through
'grace obey the calling; they be justified. freely,
f &c." And indeed, if it -^be, '; acknowledged, that
* man has not the disposition, and consequently not
'the ability, to dp what in the sight of God is'gpod,
'till ,he is influenced by the Spirit of Gbd ;'^ his
foreknowing. that the persons spoken of, would
'accept the blessings of the: gospel;' implies, that
he''purp0sed to give them his Holy Spirit, and so to
"^vjork in them to will, and to do, of his good plea-
": sure.", But the wprds, " and td vfiake known the
." riches of his glory on the. vessels of mercy, whom
^' he 'had afore prepared unto glory," denote more.
Article svii. ' ^ ^age '61, Refutation.

12,4 RB^rAftHS
than niei'ely their effectual calling : they sjgnify the
feme benefits, which the apostle elsewhere expresses
in these words: " Giving thanks to the Father, whd
" hfeth made us meet to be partakers of the inherit-
" ance of the saints in light; who hath delivered^us
"from the power of darkness, and hath translated
*' US into the kingdom of his dear Son; in whom
** we hflv^e redemption through his blood, even the
" forgiveness of our sins." ' And I could as easily
believe, that our Lord's words, " Come, ye blessed
" df my Father, inherit the kingdom prepared, for
"ydif'from the foundation of the world," relate
'to this life only,' as that the words in question do.
" The enduring with much long-suffering the vessels
" of \^rath fitted for destruction," include the long-
suffering of Gdd towards other sinners; as well' as
the unbelieving Jews ; and for other purposes, than
giving them time to repent: but this does not so
materially affect oiir argument.
P. ccxii. ' He then, &c,'^ " Even us whom he
'Col. i.;12— U, 
f 'He then quotes several prophecies relative to the call pf the
' Gentiles, and the embracing of the gospel by only a small
' number of tbe Jews ; and it is evident frbtn the original pass^i
' in Isaiah, and also from tbe context in this chapter, that, the
,' expressien, " a remnant shall be saved," relates to preservatiflC
' in this world, " upon thp earth," ' so that the Israelite should
' not be utterly destroyed, as Sodom and Gomorrah were; In all
' this 'there is no mention of any absolute decree of God, by!
' which some men are destined to happiiiess and others to misery,
' in the world to come. The unbelief of the greater part of tlie
' Jews, their ceasing to be the chosen people of God, and the
' call of the Gentiles, the subjects treated of in this chapter, were
' all circumstances which had already taken' place ; apd they are

ON THE FOUETH CHAPTEK. 125
'^ hath called, not of the Je'wsonly, but also of the
" Gentiles." As he saith also in Hos^a, " I will call
** them my people, which were not my people, and
"her beloved which was not beloved: audit ^aM'
'* come to pass, that in the place, in which itwas
"said unto them. Ye are not my people ; there
*' shall they be called the children of the /living
*,''God,"* This is then spoken of" the vessels of
" mercy, whom God hath. afore prepared unio g-iorv."
'. These words may not only be accommodated, 'but
* even extended to the Gentiles, who vveieemphati-
• cally not called his people ; and yet by faith became
* the seed of Abraham, and.the true Israelites, being
'the sons of God by faith in Jesus Christ,'^ " And
" if children, then heirs, heirs of God, and joiut-
" heirs with Christ." To this quotation from Hosea,
his Lordship has not referred : and in respect of thd
passages from Isaiah ;* whether they relate merely to
'preservation in this world, " upon the earth," I
shall leave the reader to judge: but the conriexian
induces me to think, that the "remnant according
" to the election of grace," was meant, which there
was even " at that present time," when Israel as a
nation was cast off,'* Certainly in these prophecies
* no mention is made of any absolute decree of God',
' &c:' but the apostle is shewing by them, that
the obstinate unbelief of the Jews, and the conver-
' illnstrated by passages of the Old Testament, and by events
' there recorded, all confined to this life, without any allusion. t»
* a future state of existence.'
' Hos. i. 10. ii. 23. Rom. ix. 24—26. ' Whitby, on Rom,
k. 26. * Is. i. 9. X. 22, 23. " Rom. xl. 1— 7-

12Q BEMAEKS'
sipn of the Geh tiles, had been ptredicted loh'g before 5
and if ptedictedi^ then- foreseen, yea, predetermined.
Theise events were passed' irideed ; but was the effect'
of the calling of the Gentiles and the rejection of
the Jews, all confined to; this" life ? Were not the
converted Gentiles, :^"!called to the kingdonftand'
" glory" of God ? Were riot the unbelieving' Jews-j'
" vessels of wrath fitted to destruction ?" Had thdy^'
who perished by temporal judgments, no immortal
souls ? Did they not die in their sins ? Is it not triie,'
that " He tl^at b'eHevefh not the Son, shall not see
" life ; but the wrath of God abideth on him ?'^
How can such subjects be discussed, ' without any*
* allusion to a future state df existence ?' If we re
alize by vigorPirs faith a future state of existence r
and firmly beliewe that " he who believeth shall be
" saved, and he who, believeth not shall be damned;"
we shall find this next to impossible. . /i
P. ccxiii. .' We are, &ccJ^ The .passage here re
ferred to,^ is spoken of unbelievers.; with whohi the
apostle contrasts his christian brethren, "But ye
" are a chosen , generation, a royal priesthood, an
"holy nation, a peculiar people; 4;hat ye should
*' shew forth the praises of him, who hath called
" yPu out of darkness, into his marvelldus light}
• » ' We are not by this to understand that it \vas " appointed''
• or decreed by God, that certain persons to whom the gospel
* was preached, .should be -disobedient ; but, that it was, appointed
' and, |decre?d., thai; if men disobeyed, the gospel, it shouldbe to
' them a stone of stumlbling, .ind a rock of offence, that is, *
' cause of punishment.' -
« 1 PetVii.-zJs. 4

ON THE FatTRTH -CHAPTER. 127
" wl^ich: in'.tirtie past were not'a people, but ndw are
" the people pf GjOd, which had not obtained mercy,
"but.-, now .have 'Obtained mercy." ^ They were
ff Elect, according to the fdreknowledge of God the
" Father,' through sanctification' of the Spirit, unto
,^f obedience, and .sprinkling of the, blood of Jesus
fS Christi"! and,", .begotten jBgain unto a lively hope
" -^XO' ari inheritance, incorruptible and undefiled,
." and that fadeth not away, reserved in heaven fpr
"them,"', ," Gpd had not appointed them tp wrath,
\[ but tp obtain salvation by our Lord Jesus Christ."*
-PtherS stumbled at the Rock of salvation, ,'' being
'f, disobedient to,^ which also they were'apppinted." —
' It .was appointed, &c,' is a widely different propo
sition, from '^tthey were appointed:" the one is
general, the other special. " They stumbled at the
" word, being disobedient; whereunto also they were
*' appointed." {Ere3:na-Kv,) God did not appoint their
unbelief and disobedience:, but he knew, that without
his special grace, they would be unbelieving and dis
obedient; and, -without assigning to us his reasons,
he determinejd to , leave , them without that special
grace, and to give them up to their hearts' lusts,
andto suffer the consequences; of their sins. This
he had repeatedly foretold, that' he would do, in
respect of the Jews in general, as the punishment
of their past rebellions. This was predicted ; there-
, fore foreseen,! and fbreappointed. ,
P. ccxiii, 1, 18. ' W&re these, &c.'* Obedience is
1 Pet. ii. 9y 10. » 1 Pet. i. 2—5. ' 1 Thes. v. g. E^t".
' Were these men' appointed by God to disobedience, then
¦ • Lake ii, 34, 8 Got. h. 16. Rem. xi. 83.

128 REMARKS
compliance with the known command of God; .not
acting according to his decree or appointment^ whe
ther secret or revealed. Certainly men, in disobey
ing the command of Gdd, fulfil his appointments,
and often accomplish his predictions, " Him, being
" delivered by the determinate counsel and fore-
" knowledge- of God, ye have taken, and by wicked
" hands have crucified and slain."^ Was this conduct,
in any sense obedience ? Did the Jews intend to do
the will of God ? " They, that dwell at Jerusalem,
" and their rulers ; because they knew him not, nor
" the voices of the prophets, which are read every
" sabbath-day ; have fulfilled them, in condemning
him: and though they found no cause of death
in him; yet desired they Pilate that he should be
slain. And when they had fulfilled all that, was
" written of him, &c."* Was there both obedietice
and disobedience in this act ? In what did the obe
dience consist? " They thought evil against bint:
" but God meant it unto good,"'^
Had the Lord merely decreed, or predicted, that
the Israelites should extirpate; with undiscriminat-
' disobedience would be-the compliancB with, the; divine ^pant^
' ment or will, and the sarpe act would be; both ,Qj;^dieo|^ and
' disobedience. Audit seems impossible that disob^dieiice. if jt
• takes place in consequence of an absolute decree of God, should-
* be imputed to men as a fault, and' be made the ground of
' punishment. But can we suppose that God made disobedience
' inevitable, when we are told, that " man is not to put a stum-
" bling-block, or an occasion to fall, in his brother's way ?" Or,
' is such a .decciee reconcileable with the attributes- of justipe and
' mercy ?' , ,
' Acts ii, 23. 'Acts xiii.' 27—^0. ' -Gen. 1. 20.

cc

(C

ON THE FOURTH CHAPTER. WQ
ing sku^ter, the seven nations of Canaan; without
comtHiindiing Joshua and Israel, . to execute the sent
ence awarded against them ; and had they, withouit
rnott .express command^ made extirpating wal* against
thfitv^ df had; they icvea set theuiaelves to fulfil the
decriee, from iinoti-VTes'ef rapacity, avarice, resentment,
or cruelty, ;a9 mdde known by the prediction ; tbey
would hav'e been guilty of atjiOGiousinjurder, in every
instance, in whioh they slew aCanaanitei and all
tfe(4 dedarations and invectives of infidels against
them, and;against the Bible, as approving their con
duct, would have been unanswerable. But they
meiiely jfiilfilled the express and repeated command
of JehovjIh ; and' were the appointed executioners
df his, vengeance on that devoted race, which had
filled, up the; measure of their sins. Did decrees,
even when revealed, warrant the conduct of those,
who break God's commandments, in fulfilling them j
the accursed slave-trade, might have found a btettei^
justification .from prophecy ; than it ever had in the
British senate,.^ from its most able, eloquent, and
iealoiis advocates.
If any event ever was absolutely decreed, and
most expreaily predicted, the crucifixion of Christ
was that event : yet that did nobibali excuse any oif
the parties concerned in it, ¦ ^'
This . argument, if carried to its consequences,
would, if valid, prove far more, than any Anti-cal*
vinist intends: for they, who hold it, must either dis*
avow the belief of the divine prescience, and of ali
prophecy ; or excuse an immense proportion, if not
the whole, of the wickedness-, which has ever been
VOL. II. K

13d: • BEMitRlCS
eommitted.--If wejjo not firpnly* adhere to this fun-i
damental tenetj-that the law and- coramand of God-
are the only rule, by which our -conduct must be.
regulated, and by which it -will be judged: if we
admit, that divine purposes, or predictions, when
fulfilled by men, intentionally or unintentionallyj'
alter the nature of our actions,r^and in any degree>
convert disobedience into obedience^j we-shall open
the floodgates to iniqiijty : while each will profess,*
when actuated by his own selfish passions, that He
is executing the decrees, of God, or fulfilling-, the
prophecies. God has not * made disobedij^cp' inevitable :' nor
is it inevitable, in any special instance ; that i§, no
one commits a sin, but by his ownuneon^railie^^
choice :. yet •' The cpnditipn of man after the ifall of
' Adam, is such, that he, cannot turn and prepare
' himsejf, by his own natural streng.t|i and gopd works,
*-tp faith' and calling, npon God: wherefore we have.
' np-'power-^to do,gpod wprksj- plea^nt and accept-..
' able io God, withdut-tthe/gEace of God. by Christ
'.preventing us,>vthat we may have a good-will, and
'.Avorking in- us,- whe»> we have that good-will."
If, .in this «ense> disobedience is inevitable, withoiit.
Special grace, the?iail of, Adam, and our fall in him,
has made it so ; npt^^ny -actor decree of God. ; ¦
The argument, taken from what we ought to do,
to prove what, it becomes-God to do, has been before
answered. We ought to do all, that we possibly;
can, consistently with other known and evident
Art. X,

0» THE f OtJRTBt CHAPTER. iM
«JuHeSj to preserve the life and save the soul of every
mart on eatth : but Is God bound to exercise his
omnipotence to the utmost, to preserve every man's
life, and td save evefy man's soul ? Yet, ' is such a
'decree recPncileable with the attributes of justice
• and mercy V The answer td this question must be
left to the day of judgment ; but I'must remind the
reader of St. Paul's answer to an objection, not
wholly 'dissimilar. " Why doth he yet find fault?
" For who hath resisted his will ? Nay, but, O man,
•* Who art thou, that repliest against God ?" Is the
conduct of Jehovah, in casting the wicked into hell,
reconcileable with the attributes of ' justice and
* mercy ? If it be, then the decree, that he would
do so, cannot be irreconcileable.
It is greatly to be wished, that they who engage in
religions controversy, would reverently avoid all
language, that even seems tp impeach the conduct
of God, on the supposition, that their own tenets
are not true. The words, here quoted", are inoffen-
ave, compared with many things, in writers on each
side of this argument ; which are indeed too shocks
ing to be transcribed t yet even this question im
plies more than ought to be even hinted, or even
allowed in our thoughts. Are we so completely in
fallible, that we should speak a word implying, that
if we be mistaken, God is ? On this unhappy sub
ject, no tongue can express the irreverence, nay,
the blasphemy, which has been uttered, by eager
disputers. I am conscious, that I have no need, nor
inclination, to adopt any argument of this kind ;
but should I drop one word, implying by fair con-
K 2

)$3 RE<MilItK»
struction,' such a connection jbetweeo my sentinaetjli^
and tb© hpnaur' of the divine [wrfection*; that, if
the former are erroneous, thi« is e M posed to impta<9fa»
ment, or evertr dpubt ; I will promise befofe Gddi
publickly, with shame, to retract it, «<hen pointed pu!
to' rae, .Whether Calvimsin be true orfalses G^adis
infiiuitely wise, righteous, holy,' faithful* godd, mer
ciful ; wprthy of all reverence, adoi^alion, love, con
fidence, honour, and obediieHce, frorft alt rationial
creatures, to all eternity. It would iifidefed bis s
blessed effect of this ptvblication, if irt should retfdei^
Calvinists, as well as their opponents^: more i?eve»
rently cautious, wbat vvords they use, inthe vyarmth
©f controversy, when, on any aecotmti tbe-^ glory of
God, in his dispensations or decrees, is even renM>tsl|;
concerned. " Let God be true, and every man a
" liar." Angels adone , the divine perfection^' in
those very events, which erring presumptuous mor^
tal* arraign : atid : expressions often occur,, ini the
writings even of pious persons ; which a dutiful! son>
or a loyal subject, would, on no accPuBtt or sappo*.
sition whatever, use concerning his father, or his
prince! - -• - ¦;
P. CGxliii. 1. I '2. ' We are, Sbc." God. did not
' by an ordinance, cause these men to be ungodly.?
This he never does ; for that would make God; tb6
, - ;¦ , . -,• ; ¦¦'*«' .1
t f,\Ye are not to infen fropj hence that God, by. an ortjinanp^,
* causes these men to be thus ungodly ; but that he ordained that
' those, who' he foresavv would be gaitty of sucb practices'; ihOtiM
* saffer a severe Condensation." - '-'
* Jude;4,.iTpoy-«yp«i«'|!*sMi. " Written before hand." Rom. xy.4t
Gal. iiL 1. Eph, iii. 3. Gr.

ON THE fOORTH CHAPTER, 133
author of sin:" bat he both ordained, th^t men
" guilty of such practices should siifFer a severe
*•¦ condemnation ;" and, foreseeing that they, if left
to themfeel'veB, wouM be guilty of them, he deter.^
mined so to leave thetn. Thus they were " of old
" ordained td this condemnation :" the appointment
did not make them, dr force them to be. Ungodly;
biltit left them to the tendency of their own corrupt
passitinfe, and to the consequences of their atrocious
"Ctimesi without any special tlivine interposition.
P. cckliv. 1. 1. • God's oiun, &c." The apostle
does not say, ' to offer salvation to mankind :' but
*' he has saved us," (even me Paul, and thee Ti-
mikhy,) " andcdled us with an holy calling, not
" according to our works, but according to his own
*' purpose and grace, which 'was! given ms, before the
" -Wdrld began."* There is nothing about oj^nr, nor,
aboirt''^«n^"nd,' in the passage : it relates wholly to
<the 'kpoytle and Timothy, 'or, on the largest con-
Striidtiort, td their fellow-christians, - By siich Conve
nient alterations and additions, it would be very easy
to new model the whole Bible; and every man
might' niake it speak the; language of his own pre-
,' ' Q^d's /'.own purpose, before the w«rld.b^an>" ' means
Jtiis et^jnal Durpo^e, springing from )iis own essential goodness
' and mercy, to offer salvVtion to mankind through Christ.
" 'Whd hath saved us," 'that is, us christians'^; by Whioh an4
^ Ctb^ similar eK^reseioniH- 6s iiasbeen before obterv^, ^^e arc
' not to understand, that all who embrace the gospel are actually
' saved, or absolutely certain of salvation ; but that all christians
' are siitjjplied -with the means of salvation, through that grace
* wMch is given thenr.*
' 2 Tim, i. p.

134 nEMABKS
conceived sentiments. . The meaning of the passage
may be left to the. reader's determination: but the
custom of substituting other propositions, in the place
of those made by the sacred writers, must not pass
unnoticed. Truth does not require such manage-
ment. The Jews, and the unbelieving Gentiles^ to
whom the apostles preached, were ' supplied with
' the means of salvation :' and so are all nominal
christians. But in what then does the differeince
between true believers, and others consist, as to
obligation to divine mercy ; if they haye nothing,
¦except in common with unbelievers, who are favoured
- with the means of grace? I confess,; that I do not
understand the concluding wprds, ' through that
'grace which is given to them,' Are outward ad
vantages exclusively, or some internal influence
intended ,? Outward advantages are indeed ' grace
' given to us,' because an immerited favpur ; and
they are means of salvatipn : but internal infli}(°nee,
however distinguished, is, I believe, never called
means of grace, or means of salvation, either in jthe
jScriptqre, or by Theolpgij^ns,
P. ccx)iy, 1. 16. ' It appears, 8ec.*^ That nothing
is said of reprobation, or reprobate, (as far as the
•words are concerned,) in the sense put on them by
sPme Calvrpists, is allpwed: and the reader tnflst
judge for himself, hpw far the assertion concerning
the. elect, and election^ is well grounded,; If py

. ' ' ||t appears, that elect and reprobate persons, in the Calvin
istick sense, are not e\e» kn.Qwn in the 0;ld pr New l^s|a-
rafent.'

,ON TIIE FOURTH CHAPTEE. 135
one be disposed to think, that nothing even -plau
sible, can be adduced from Scripture, in support ,pf
thes system commonly called Calvinistick ;• I: pjily
intreat him to read again,, without CQinment, but
with attention, and prayer, and at one time, as in
connexion, the latter part of the eighth chapter ,-of
Romans, and the ninth; at another time, let him
read the; eleventh chapter of the same epistle;
and at another, the two first chapters pf the epistle
to the Ephesians ; and then, if he do not deduce an
©pppsite conolusiPn ; let him., if he cap, retire from
the investigation, affirming without hesitation, that
there is nothing in Scripture, which can give pious
persons any grpund to maintain the reprobated doc
trine of personal election. The passages, referred
to, and many others, seem to me, of themselves
most decidedly, to speak our language : we can ex
press our meaning in the apostle's jwords, without
addition or alteration : and frequent quotations from
them, in a sermon, witbput some attempt to explain
away their obvious, meaning, would suffice, in mcst
congregations, to subject the preacher to the charge
of being a Calvinist. Th.is experiment any minister
may make, if he chposes; and there is no room tp
doubt the event of it. On the contrary, when our
eonclusions are rejected and opposed, the whole
effort of leaoiing, and argument, and management, is
requisite, to put another meaning on these Scriptures :
3nd in respect of preaching, they are generally kept
out of sight; or, if adduced, much pains must be
taken to wafd off the unfavourable irapression. Were
I disposed to engage in, a, controversial discussion of

)3d EBHARKS
the Bfib^ieidti wry many texts might be 'adikieed in
support of oiM doctrines^ besides thdie, which have
been htre particularly Considered, But- enough^ has
been said for my purppse,. I would desiireito be con?.
sidered rather as an apologist for those, who hold the
dsctrine of personal election to eternal life, Und such
other tenets as are inseparable from it; than as an
eager' disputer for Calvinism. I would wish- to roaike
it understood, what we really dd believe, and what
we do udt ; and on what grounds : to 'obviate mis
apprehension, and misrepresentation; and, if it
might be, to prdiurft for us sotliewhat more candom*,
^nd feirness, aftd equity, from oui* opponents, than
we generally meet with. This I should greatly desire
^r tbeir sakes ; as I must think, 'that', many things,
advanced -groundtesgly ftgainst las, are exceedingly
criminal in th6 sight of Gdd.-— -Having before stated
to the publick, in my eommpmt ofthe Scriptures,
my deliberate judgment, concerning the true meaning
0f eyery passage here considered, and of every other
fet pertaining toi the argument; and' not having
been convinced by ' 'The Refutation,' that ray inter
pretation is eij-^neousj I miist refer the reader, who
ftray wish mdre f&lly to know my sentiments^ or the
i^easons df them, to the edmmeni itself. 'lAnd, as
a mpre 'pomptendlpus method, to ' A Sermon on
* Elecliipn, and final Perseverance,' published' above
twen^yrfoiTf y?ars since^
P, cexliv. l, 19. * Td^ ^nd,' ^c.? Are not' aH

' ' To send Ghriist into {he world, that m&tfklnd mf^ht be s&VeS.,
f was indeed! (.he eterbal pofpose»of God; this he dee'reed fH)a\

ON THE I^OURTtt CHAPTER. 13?
* who beKeVe and obey,' 'certain individuals only,*
to the exclusion of all, who do nol believe and obey;
as well as the elect are ' c^rtairt individuals only,' ex
cluding such as are not elect ? '-'Now we believe, that
they are exactly the ^ same individuals : all, who be
lieve and obey, are elect, and pi-ove their election, by
their faith artd dbedidnce ; arid all the elect are, by
special grace, brought to believe and obey,' In
stead of necessiarily , we should say, certairily : ' the
< conditidnal offer of «alvatton to all,' is made to iall,
where the word df God is preached ; but is nothing
more done,' by thd grace of God, for those who be
lieve and obey ? The effects of the redemption df
Gbrist is confined to those, ' who believe and obey ;*
eventually he Will save these,^ and these only, and
not ' sinners in general ;' that is, he will not save
' < [¦ ¦ ¦-!'; ;
' the beginriing 5 biit, iri iriaking this decree, he did not appoint,
* Hiiat the benefits of Christ's mission should be' enjoyed by eer-
' tarn individuals only, but that th^ sbtiuld extend to. aM who b^-
' lieved ,an4 obeyed i and- that every one, tpswhofn. the gospd
' should bp mad^ known,; should have- t^e power of believing and
' obeying. There was no absolute electioij,^ of parlicular persons
' ¦w'ho' must necessarily be saved, but a conditional ofFef of sal^-
^ vation to all.-' If the redemption purchaseil by the death of
'. Qbri^tbcconinvd t«» the elect, *he design, of Chi-.ist''s .confing
; -intp th* w.orld, was to save the elect, and tfie elect only, and
' not " lo saye aipners." 'in general. But we find not in Scrip-
^ ture a single text which Ihias res'trairis the object of Christ's in-
^ cirnatiota; and, on the ofher-hdnd," we have seen that there are
^ numerous .pa.-!Jages upon tbis isabject, of the most compre-
' hensisre significi^tion. The irapenijently is'ioked ace alone ex-
' eluded from " the blessed hope of everlasting life which God
.'' has given us in our Saviour Jesus Christ.'
' S,6e Art. xvii. fornjer part.

138 BEMARKS
men whether they believe and obey, or- no. Ndw,
supposing all who .believe and obey: to have been
chosen, 'in Christ out of mankind,' 'by the counsel
'of; God secret to us;' and, in consequence, to
have been ' called accprding to God's purpose by his
' Spirit, working in due season ; they throughr grace
'obey the call, &c:'* then the doctrine of personal
election is as consistent, with the general intention
pf Christ's coming to save sinners ; as the doctrine,
that only those who believe and obey shall be saved.
And to explain the general design, in any other sense,
would bring in universal salnaiion. On our prin
ciples also, 'the impenitently wicked alone are ex-
' eluded from the blessed hope of everlasting life,
• which God has given us. in Jesus Christ our Sa-
' viour:' fpr, we consider none, as non-elect, but
those who die impenitent and unbelieving, not by
necessity, or in any other way, than by, being left,
without special grace, to thse effects of their wicked
dispositions and actions. How far the following
texts may be considered, as instances, in which the
Scripture thus restrains the object of Christ's incar
nation, the reader must judge. " All that the
"i Father giveth unto me, shall come unto me ; and
" him that cometh unto me, I will in no wise cast
" out. For I came down from heaven, not to do
" my own will, but -the will of him that sent me;
and this is the will of him that sent me, that
of all, which he hath given me, L should lose
nothing, but should raise it up again at the last
' Se&Art.x.

iC

ON THE FOURTH CHAPTER. ISp
"day. And this is the will of him that sent me;
" that every one which seeth the Son, and believeth
*' on him may have everlasting life ; and I will raise
" him up at the last day." — " No man can come to
" me, except the Father, who hath sent me, draw
* him, and I will raise him up at the last day.-^It is
" written in the prophets. And they shall' be all
" taught of God : Every man therefore, that hath
" heard and hath learned of the Father cometh unto
" me." " No man can come to me, except it were
" given unto him of my Father," ' " Other sheep
" I have,^ which are not of this fold ;" (evidently
meaning the Gentiles who should believe in him';)
** them also*must I brings and they shall hear my
" voice ; and there shall be one fold, and one Shep-
" herd."—" Ye believe not, because ye are not of
" my sheep, as I said unto you. My sheep hear iny
'* voice, and I know them, and they follow ine : and
I give them eternal life, and they shall never
" perish, neither shall any pluck them Put of my
hand. My Father which gave them me is greater
" than all, and none is able to pluck them out of ihy
" Father's hand. I and my Father are one."^ "As
" thou hast given him power over all flash, that he
" should give eternal life to as many as uidu 'hast
*' given him." " I pray for them ; I pray not for
" the world ; but for them^ whom thou hast given
'• me."—" Neither pray I for these alone, but for
" them alsp, which shall believe on me through
» John vi, 37 — tO. 44, 45, 65. ' John x, l6, 26—30.
1

ti

((

,140 REMARKS
?' tbeijTi word.';'^: » "The. election bath ¦ ob,t-aibed
?Vit: and ithe i rest were ibliaded."* ; But Jefc this
Sufficfei ;
P. ccxlv. h 23. • €att wtf, &c?''^ God ' by a
* positjwtlaw,' forbade Adam to eat the fruit pf a
certain tree; and certainly he ^fetbade the Jews, by
positive law, to crucify .their holy Messiah : yet he
fbresaw, and predicted, and /con^q:uien% had deforced,
*' in his determinate counsel and foreknowledge,'^'
the crucifixion of thetMessiah: and he mlight Secretly
determine to leav6 Adam to himself, for, most wise
and holy purposes ; and yet forbid him to eat of the
fruit. of that tree. But as nothing express is spoken
concerning shch a decree ; howiever it fnay seem to
follow^ ifrom the other-doctrines, which we do hold-;
it is.fpresumptoous in us, to deduce ufc re vealed con
clusions, from revealed truths; even though Calvin
himselfdid.it. Cailvinists in general do not bold,
tbati' Adam by. his original formatiion was absolutely
• unable. to obey ; or that, the continuance of inno-
* cence^nd. happiness depended on a cobfditian, that
* he -was' either ' physically,' or maraliy^ ' unable to
* lobey/ nay,, they maintain the contrary : but God
• Jobnfifvii. 2, 9 20, * Rom.xi. 7.
.3 ' Can. we believe; that ©od .forbade tbe fall, wbich byan
' .antecMent decree .^.., had rendered inewi|^lfle-?' That he,g»vea
' com.mandnient to Adam, ^yhich by hi? original /ormation , tie
' was absolutely unabl'e to obey? That (ie made the possession of
'' Paradite, arid the continuancfe of his 'iftn'O'CeucA aiid happiness,
' to depend upon a condition, which it was physically impossibly
' for him to fulfil?'

ON THE FOURTH CHAPTEE. 141
alone is immutable ; and a creature, howevfer exalted
and excellent, must be , changeable; and ; Adam
changed, and fell, by his own wilful and aggravated
crime. The entrance, however, pf wickedness and
misery, ipto the creation of an Omnij,>Qtent- God,
who is Love, or even the existence of them, isa
difficulty,' whipii the> Scripture has not removed,
and which man's reasons never can remove; but
which will, no doubt be cleared up, at the day of
" wrath aiidi revelation, of the righteous judgflaent of
" Godi" It is an undeniable fact, on every suppo
sition, and bears equally upon the sentiments of all
men, except avowed Atheisits : yet it is the grapd
difficulty of all ; and if, atiy man could satisfactorily
solve it, all others might be more easily removed.
But, though the' " judgments of God are a great
" deep, his righteousness is like the strong moiin-
"ta^V' P. ccxlvi. 1. 4. ' It was, &c.'^ It is a rdifef to
' ' It was indeed a decree of God, to create man and to endov*'
* biai with free-agency ; but the bad actions of men, which arose
f frona the abuse of this free-will, are not to be coBsidered as the
' decrees of God. All which can be. said of them with reference
' to Gi<ad is, ..that they are tbe consequence of his decree. Itis
' indispensably necessary to distinguish between those wopkft
• ,-*ihieh are done by the immediate will and operation of God,
' ;and those works which are done by free-ageuts who derive theit
' freeisgency from him. The former may veiy properly be said
' to be the dfecrees of God, because " known unto God are all
." his works, from the b^inning erf the world :" of this kind ar6
.' the cueatipH of man, the call of Abraham, and the Redemption
' through Christ. But the actions of fcee-agents can only be said
' to be permitted by God ; and of this kind are the fall of A^ktn,
' and eveiy other human tranigresaion of the divifle-will. Many

]4i H&MAltkd
the mind, in making these remarks; (thotigh in
some respects it increases the difficulty;) that an
unexpected transition sometimes is: made, from lan*
guage most hostile to our 8entimentsj> to- that of
concurrence and amity. Taking, this paissage to-* '
gether, there is scarcely any thing, to which a'
moderate Calvinist would object. Indeed^ as far as
it goes, it expresses Calvin's views of thie subject, as
' of God's decrees arose from the toreseen .conduct ot men ) such
' as, the deluge, the giving of the lavjr jby Aloses, .and the rerela*
' tion of his will from time to time, by the prophets^. And God
' frequently makes the sinfulness of irie'n the means of accom.
' plishing his own wise and gracious purposes, of which we have?
' a signal instance in the death of our Saviour himself, who " l^
" wicked hands was crucified and slain," ' and thus made " th;.
" propitiation for t'he sins of the whole world :" ' in tbis manner
' was Christ " delivered by the determinate counsel and fore-
" knowledge of God," ' and the Jews and Roman Gentiles " did
" whatsoever the hand and the counsel of Gbd determined before
" to be done.'' ' Not only God's own immediate works are
• known to him from the beginning of the world, but also all the
' works of all his creatures. All futurity is open to his view,
' He knows all the words, thoughts, and actions of men, and all
' the events passing at any one moment, or which will hereafter
? take place, in every part of the universe. He is not circura-
' scribed by the relations either of time or place; past, present,
' and to come, near and remote, are to him the same. Nothing
* gives a more sublime idea of the attributes of the Deity, thad
' this consideration, that the whole aggregate and series of events,
' co-existing over immensity of space, and successive through
' endless ages of eternity ; some resulting from the free-will of
' rational agents, and others dependent upon the operation of
' irrational or mechatiical causes, — are at once present to his all-
* seeing eye, - However incompetent we may be to the fiill coin-
' prehension of such perfection, it is impossible to contemplate
it without f«fetings of devout admiration and religious awe.'

ON THE FOUKTH CHAPTEn. 143
I shall make it appear, in a subsequent part of this"
work, by translations of some parts of the Helvetick
confession, &c. I do not say, that it contains all
Calvin's views; He certainly maintained, that the
decree of Ged, respecting man, extended much fur
ther, than merely to • create him, and endue him
f with free-agency :' and the purpose of permitting
his fall, and tbe entrance of sin and misery, must
have formed a part of it. But as the Scripture says
nothing explicit concerning that decree, I shall be
silent about it. All the decrees of God, conceirning
those, who are, in any way, " appointed to Wrath,"
were -formed iii fdresight, that the persons concerned
would deserve that wrath ; all concerning the Saviour
and his salvation, on the foresight that men would
need such a Saviour and salvation ; and all those,
which relate to those, whom " God from the begin-
" ning chose unto salvation, through sanctificatipn
" ofthe Spirit, and belief-of the truth," were formed
on the foresight, that he would " save them, and
" call them, with an holy calling, not according to
" their, works, but according to his own purpose
" and grace, which was given them in Christ, before
" the world began."' — It is worthy of the reader's
notice, that the sacred writers, speaking on these
subjects, continually call our attention to what pre
ceded, or was coeval with, " the foundation of the
" world." " The kingdom prepared for you from
" the foundation of the world," " He hath chosen
'f us in him before the foundation of the world."
' 2 Tim. i, 9-

f.44, fi^^liKS
'^ Who verily ,Wvas fp^gpr^ajjied, before j fii*! -Ipwncia.^
" tion of -t^ wpvld." " The Lamb . sla^ii ftprn the
" found^tipt? pf the.wpr].d.'' , /' ^/V^ose.nanaes were,
" net wfritteu ,in, the, bp^kpf, life from the fpunda-
" tion of-.tfifyworld,",? ,"Jn hope g|f .,^>eri?al life,,
'f which God, th^t: pannot |ie, ,promis.?4 ^Jfefe tl\^
" thje world JDegan.'-'-? .Thi? language naturally 5|ujfs«
t-lie -Galvijaistipk system ; bijt ,4V.'i* ^^ot%, userf,; pr,
quoted, by AnticalvinistSj except in ({^tempting -to;
prpve, that it dpe^ countenance our doctrine.. — •Tfesi
rest of, the qiftotiition is very gpod, an,d; t^p,conei«r!
sion of it admirable, .. ,t;.,.. v.^lJ ; '.;¦;.
P, cpxlix, 1, 7, '.Th&^us^ris-f Sic.^^, i^d no ex
pressions of thigt. kind, .been found, in .^jie.lfmguage
ofthe inspired writers, the method hiere taken q^
aceouHting for them, as used by pvpu,s persons, might
be radnuia^ible: and it certainly ^s no, discredit to
them, that they naturally spring froju humble eon"
?ictipns of deserving punishment, ^^ are ' the.efFu-
' sipns of piety and giatitude.' But it cannot be; ad-,
mitted, that they, who wrote by immediate inspira
tion, expressed their internal feelings^ in ^ucJi-lep-
guageas did Jiot £(ccurately state , tbp; truth, Wfhicht
• Matt. xxv. 34.. Eph. i..4, 1 Pet. i. 20^ Rev, xiii, §, xvii^ 8..
* Tit, i, 2, ; .: ^ '- . : . '.' .
* * "the ifusifirls of piety and gi-atitiide, and the stings of
• remtmse, would ultimately lead to expressions, which might
' seetn to convey tha idea of divirje- decrees universally directing
• and controlling huinan oonduct and human affairs. The finite
' derivative agency of man would be lost in tl>e .infinite self-
• existing pofl'er of God ; and events, forese'en by God, as restlt-
• ing from the free exercise of faculties conferred by himself,
• would be considered as comraanded dnd appointed by him.'

bN THE POU&TH CHAPTEE. I4S
they were commissioned to make known to mati-
kind. ' Events foreseen by God, as resulting from
' the free exercise of powers conferred by hirhself ;'
at least keeps out of sight, the change made in
human nature by the fall ; and the renewing grace
of the Holy Spirit, from whdm ' all holy desires, all
* ^odd counsels, and all just works do proceed,! Cal
vinists are far from holding, that God commknded
all those actions of men, which are ddne in aceonq-
plishing his appointments. -
P. rCxlix. 1, 18, ' There is, &c,'^ Nd man ' as-
' cribes to the Deity a mode of acting,' which he
himself thinks to be ' inconsistent with the divine
'' attribdtes,' Here indeed we all are liable to mis-^
take. ¦ 'One ascribes to God ' a mode of actingj^*
tvhich' another man supposes to be ' inconsistent
• with, his attributes.' But, whatever we may think
on ariy subject, reverence of the infinite Majesty of
heaven best becomes us. The rest of the passage is
' ' There is a great difference between the not being alale to
* comprehend the whole or any particular part of the divinS
' economy, amd the ascribing to the Deity a mode of acting
* inconsistent with his attributes. Thus, I do not asttempt td
'• expl'ain, or pretend to understand, how the free-ageriiey of mart
' is j-econcilable with the prescience of God, I cannot comprehend
' toow those future contingencies, which depend lapon the deter-
' mination of the human will, should be so certainly and infel-
• libly foreseen, as to be tbe objects bf the sure wo|-d of pro-
* phecy; still, however, I believe both in the prescience ofG*d
' and free-agency of man, for the reasons already stated ; and I
" see jh them no contradioticHi to each other, or to aiQr acknav^-
* ledged truth. Here is a jiust 'exercise of my faith, upon a sab-
• ject whioh exeeeds the limits of my understanding ; it is above,
' but not coptrary to, reason,*
VPt. II. L

146 ,lt&MABKS
very just : but how it consists with what follows,-: the
reader must determine,
P. cci. 1. 8. ' But that, &c." After what has
been atrgued and stated, on the preceding part of
this chapter, it is not needful to mark particularly,
the misapprehensions of the Calvinists' doctrine,
which this passage contains. God indeed ' irrever-
,' sibly predestinates pne part of mankind to eternal
* happiness:' and -knowing that they would neither
deserve it,, nor be fit for it, but quite the contrary;
nay, that if left to themselves, they would refuse
the proffered blessing ; he purposed, by " regener-
" ation and renewing of the Holy Spirit," to bring
them to repentance, faith, love, hpliness, and heaven;
as stated in our seventeenth article. But, iewmodem
Calvinists, if any, maintain that God irreversibly
decreed another part of mankind to everlasting
misery, without respect to their foreseen deserving
of it. Again, we do not hold, that God created
, ' ' But that God should of his own - good pleasure, without
' any respect to their conduct, irreversibly predestinate one part
' of mankind to eternal happiness, and the other part to ever-
' lasting misery, is a doctrine which I consider so inconsistent
* 'with the attributes of infinite, justice and infinite mfercy, that
' I cannot bring myself to believe it. It is not merely that I am
' unable to reconcile these two things, or to understand how
f they are consistent with , each other ; but it appears to me a
' palpable contradiction to say, that a just and merciful God
' created some men for the purpose of being eternally miserable,
' without giving them the capacity of avoiding that miseiy;
' And to add, as tile Calvinists do, that God^ acted thus to pio-
' mote his own glory, is so dreadful an assertion, that I should
f not have conceived it possible to be made by persons calling
' themselves christians.'

oiir THE FOURTH CHAPTER; 147-
* some men fpr the purpose of being eternally miser-
* able, without giving them the capacity of avoiding
' that misery.' For first, we consider man as being
at present far-different frdni what God treated him ;
a fallen apdstate rebel, a " child of wrath," and " a
*' vessel of wrath fitted for destruction ;" and " it is
" of the Lord's rhercies," that we are not all left
finally to p>erish in dur sins. Secondly, We consider
even fallen iUan, as wanting nd capacity, for em
bracing trie gospel of free mercy, biit a disposition,
a willing mind : and ' it is acknowledged, that man
* has not the disposition, and cdnsequently not the
^ ability, to do what in the sight of God is good j
* till he is influenced by the Spirit of God." — ' And
* to add, f3S the Calvinists do, that God acted thus
* to promote his own glory, &c,' Thaf ' God created
* man for the purpose of his being eternally miser-
^able,' exclusive df his foreseen wickedness, and
this ' to promote his own glory ;' would indeed be
' a dreadful assertion, which I should not have con-
' ceived it possible td be made by persons calling
' tliemselves christians.' But quotations from our
writings, and from several of them, expressly main.*
taining this doctrine, are indispensably necessary;
when it is said ' As the Calvinists do.' It is true,.
some individuals, calling tbemselves Calvinists,
but called by us Antinomians, if not blasphemers,
have maintained very dreadful sentiments: but thsi
Body of Calvinists are no more chargeable with theiP
Extravagancies, than the refuters of Calvinism are
^ Page 66, Refutation,.
1. 2

14S^ EgMARKS
with the heresies and iniquities df the multitudes, who
oppose dr ridicule dur doctrines. Let us only be judged
by our tenets, and not by the tenets of those whom
we disclaim, and prdtest against to the utmost of our
ability. Till quotations be adduced, from ' the wit-
ings pf modern Calvinists, and of the evangelical
clergy, clearly proving that We avow the sentitnents
here ascribed to us, I must confidently pronounce
this to be an unfounded, and unsubstant'ialed charge
against us. 'Aliud est maledicere, aliud' ciccusare :
' accusatio crimen desiderat, rem ut definiat, homi-
* nem ut notei, argumenfo probet, teste coiifirmet,
' &c.' {Cicero.) — I shall shew hereafter, that I am
not Calvin's disciple ; thdugh I revere hini, as iio
common man, either as a scholar, a theologian, or
a christian : it will then appear, that, he used ex
ceptionable words, at least in my jiidgmeht, on' this
very point ; but by no means importing all, 'which
is here irnplied. It is, however, exclusively the cause
of modern Calvinists, and especially those of the
established church, which I have undertaken to plead.
And let our opponents prove, if they Can, that oiie
in ten, or twenty of those, whd have committed
themselves, by publishing their sentiments, hold that
God decreed to consign any portion of mankind to
everlasting misery, without regard to their foreseen
conduct as deserving it. This, at least, I avow, arid
a large majority of my brethren will join with me;
that I wholly disclaim all such nominal Calvinists,
as deliberately maintain that sentiment. The Lam
beth articles,^ though very open to objection, say :
' See Chap, vii.

ON THE FOURTH CHAPTER. 14Q
' Those who are not predestinated, to salvation, shall
' be necessarily damned /or their sins.' Even in the
decrees of the synod of Dort, which are peculiarly
obnoxious,, they who are secluded ' from saving
* grace,' are considered, ^not merely as creatures, but
as sinners ; else why should impenitency have bgen
mentioned ? But, supposing that even Calvin, and
other eminent persons, clogged their doctrines with
sentiments, which we avowedly consider as unscrip-
tural ; are these same sentiments, overcharged and
distorted, to be imputed to those very persons, whp
disavow them : merely because, in the grand outline
of their creed, they coincide with these eminent
men? I must own I cannot see either 'justice, or
* mercy,' in this way of exposing us to publick odium
and contempt. In respect of the concluding part of
this quotation-^' So inconsistent with the attributes
' of infinite justice and infinite mercy, that I cannot
' bring myself to believe it ;'^ I would by no- means
excuse the doctrine, concerning which this is said.
I have already shewn how essentially it differs from
our doctrine : but we all have our difiiculties, and
some things meet us, in the Scriptures, which we
cannot reconcile with our ideas of the divine perfec
tions, few have experienced this more, than I have
done. But shall we, on this ground, reject any re^*
vealed truth ? Shall vvfe hesitate about crediting the
*' sure' testimony of God ?" We may indeed, care
fully and humbly examine the language of inspira
tion, that we may be satisfied of its real import;
« Ses Remarks on p. 243, Refutation,

150 EEMARKS
but, that being ascertained, we must bow our under»
^landing to the declaration and testimony of God,
I am a fool, a phil4> a rebel : I am too partial in
my own cause, tP be a cotnpetent" judge, how \t
behoves the Sovereign of the world to deal with
rebels : I must sit at the feet pf him, who is Th>
TrUth, to learn the first principles of heavenly wis
dom ; and especially I must le^rn to adore the
depths, which I cannot fathom,
P. cci. 1. 26. • This, &c." If God has decreed
the eternal damnation of any, who will be found at
the day of judgment, ppt to haye deserved it ; this
pathetic representation \yill appear to be fotirided
on truth and fact. But, if this will not be the case,
it mtist of course fall to the ground. The concluding
part, as detached from the preceding statement con-
perning the decrees of God, might serve the purposp
of one, who believed the dpctririe pf universal saV
yation. ' An irrevocable sentence pf everlasting
? torment is itself a whole, and open to np misccjn-i
* ception,; endless and irremediable ' pain, known
' ' "This is not a difficulty in the dispensations of God towards
f men, -which relates to this world only, and may be corrected ifl
f that whieh is to come ; it comprehends both worlds, both stales
f of human existence, present and future ; it is a decree extend-
f ing to gll eternity, , absolute and irreversibly. Nor is it a system
f partially and imperfectly described, in which we may bs a,t
' presetit deceived, but which may hereafter appear wise, just,
f and merciful, when completely revealed, and fully understood—
' an irrevocable sentence' of everlasting torment is of itself a
f, whole, andopentoho misconception — endless and irremediable
f pain, known lay the sufferers to be such, adtnits of no ^aji
? liatiye, no consolation, ho hope.'

ON THB FOURTH CKAPTEIU 151
* by the sufferers to be such, adrtiits of no palliative
' no consolation, no hope.' Now suppose this
spoken, not concerning an eternal decree, but con
cerning the sentence of the Judge, at the last day,
*' Depart from me, ye cursed, into everlasting fire,
" prepared for the devil and his angels;" in order to
exeite men's passions against the sentence and the
Judge } or to induce them to conclude, that it will
never be pronounced and inflicted: how would an
Anti-calvinist, who firmly believed, that the sentence
will be both pronounced and inflicted, answer such a
pathetick declaimer ? Would he not say, "" The only
* question is. Whether the wicked deserve their
* doom : if they do, " their mouths must be
" stopped ;" ' and they must " be silent in darkness."
Now, will any more crimes be proved against the
wicked, at the day of judgment, when, " God shall
" bring to light the hidden things of darkness, and
" manifest the counsels of all hearts;" than he fore
knew, that they would commit, when he decreed to
leave them to the consequences and punishment of
their sins ? And in what respect is the decree more
liable to objection, as grounded on this foreknow
ledge, than the sentence will be, as at length pro
nounced and executed by the Judge himself?
P. ccli. Note from Grotius translated. ' As
' God, &c.'^ This note, from such a man as Gro-
' ' As God from eternity, foreknows all things, which shall
' actually take place ; aiid therefore knows, that this man would
' believe in Christ imto the end j but that man would not so be-
' lieve : it is certain, that God decreed, to this man, thus con-
-^ sidered, life, tb that eternal death. For whatsoever he doetfc
5

1J2 :^emarks
tiuSj is of great importance j for we are quite sure,
that he would not concede rpore, on our side of the
argument, than he was constrained by unanswerable
argument to concede. Yet he here allows, that
' predestination to life,' nay, predestination to death
eternal, is personal and individual; and not that of
nations, or collective bodies : that predestination, as
he explains it, was known to the Catholiek fathers,
before the tiraes of Augustine : that the prevqnl,in.^
?ind subsequent mercy of God concurred in pro
ducing that faith, and that continuance in the faith,
^hich were foreseen in those, ' predestinated to life:'
and that it was ' through faith foreseen,' ' but not
' on account of that faith,' that they were thus pre
destinated. Surely Grotius^ in this passage, ap-
prpximates to a Calvinistick creed I It may be asked,
Jndeed, in what does he differ from the Calvinists?
%t least, from modern Calvinists. In nothing that
I can perceive, but, in speaking of ' preventing
f mercy ;' instead of ' special and efficacious • reger
f neratipg grace.' He means to establish that co-
pperation of man with God^ in the first instance,
f in lime, that he decreed tp do from eternity: but tn ^ime he.
f savfeth this man who believes, and damns that man, who believes
f not. Therefore, that we may speak lyith Fulgentius, be pre:
f destinated those unto punishment, who, he foreknew, would .
* depart from hinri, by the. fault of a wicked will; and he pre-
' destinated to the kingdom, those whom he foreknew, by the help
' of his preventing mercy, would believe ; and by the aid of hjs
' following mercy, would remain in him; and this decree of
' saving individual persons, through failh foreseen, but not on
' account of faith foreseen, all the catholiek. writers> understood
' f by the name of predestination, before the times of Augustine.'

ON THE FOURTH GHAVTER, 153
in producing the willing mind, to believe in Christ,
which has already been fully considered. As to the
.rest, we are of opinion, that the non-elect are de
creed to destruction, on account of their foreseen
wickedness, impenitence, and unbelief: and that
God, in decreeing the eternal salvation ofthe elect;
.decreed also by his grace, to render fhem penitent,
believing, and holy. , Only, had he left them with
out, his special grace, they tdo would have, lived and
/lied, impenitent, unbelieving, and unholy.
P, cclii. 1.13. '/ reject, &c.'^ * I, reject the
' "^ I reject the Calvinistick doctrine of predestination, not
f because it is incomprehensible, but because I think it irrecon-
f citable with the justice apd goodness of God. I do not; reject
f ;the doctrine of the prescience of God, though I profess myself
' f lincapal^le of comprehending how it consists with the other attri-
' butes of the Deity, and with the free-agency of Man. I do
.* not say, that God's prescience is not consistent with his other
.' attributes and the free-agency of Man, but I say, that I am
? incapable of comprehending /jaw they consist. 'The fact I be-
-f lieve,. but the manner of accoraplishing it I do not uriderstand-
' This is a very material distinction in theological subjects,'. Jn-
' comprehen sibility is not a just ground for rejecting a doctrine j
' but if a doctrine contradicts any plainly reyealed truth, it ought
' to be rejected. The predestination of Calvinists is, in my judg-
' ment, of the latter description; the prescience of God^ consi-
' dered with reference to the free-agency of man, is of the forqier
' description ; I therefore reject the one,, and admit the other,
* It is our duty, in. a great variety qf cases, to belieye what we do
* not coinprehend. We are called upon to exercise caution and'
f humility in judging. of the mysterious dispensations of God, and
,' of his incomprehensible attributes, as a part of the trial to
' which we are subjected in this probationary state. The pride of
f the understanding, as well as the pride ofthe heart, is to be
i repressed. We are nol to jnaagine that we have " searched
1' out God," ' or that v/p comprehend the reasons and designs of
1

154 REMAElCS
* doctrine, because / thknk it irreconcileable with the
'justice and goodness of God.' If the doctrine is
unscriptural, it ought to be rejected, whatever we
may think of it in this respect; ii scriptural, evidently
scriptural, our thoughts, which may be erroneous,
(indeed in that case must be erroneous, nay, pre
sumptuous,) should be repressed and sjlenced. —
* The predestination of Calvinists is, in my judginent,
* of the latter description.' Is there no danger, in
such decisions, of " leaning to our own understand-
" ing ?" There is much important truth in the rest
of the quotation.
P. cclii. Note. « The, &c."
P. ccliv. 1. 17. ' Surely, iSjc.'* It has been
stated, that the word reprobation is not found in
Scripture, nor any original word answering to it ;
* aU'tbat "¦ he doeth in the armies of heaven, and among the
*' inhabitants of the earth." " Such knowledge is too wonderful
" for us; we cannot attain unto it."
* ' The reconcilmg the prescience of God with the' free-will of
' Man, Mr. Locke, afier much thought on the subject, freely
* confessed he could not do, though he acknowledged both.
' And what Mr. Locke could not do, in reasoning upon subjects
* of a metaphysical nature, I am apt to think few men, if any,
* can hope to perform.' (Lord Lyttelton's Letter to Mr. West.)
* * SureljT there is no want of candour in saying, that thos?
• who maintain the Calvinistick doctrine of election, niust also
' admit that of reprobation, if it can be proved that reprobation
• necessarily follows from election j and if our adversaries confess
* that the doctrine of reprobation is unfounded, it is strictly
' logical to sliew, that the doctrine of election is also unfounded,
' by proving that election cannol subsist without reprobation;
anlfiss it could be shewn that those who are not predestinated to
' life eternal, ma^ be annihilated, of which there is no hint iO
* Scripture,"^

*

(C

ON THE POVRTH CHAPTER. J55
and that repMate, and reprobates, are never used,
wifh relation to this subject. The opposite to elect,
and election, ought not therefore to be called, repro
bation; but some other word should be employed to
convey the idea. Some have used the term preteri-
tion, which is more exactly expressive of our mean
ing; but neither is this scriptural. The truth is,
the Scriptures say a great deal about the elect, and
election, and predestination, to life ; but are nearly
silent, as to those, who are not " chosen unto salva
tion." Of this, the same ^general reason may be
assigned ; as for the circumstance^ that we are not
informed by the sacred writers, concerning the bodies,
which the wicked will resume at " the resurrection
"both of the just and of the unjust;" or what
their appearance will be ; while we are expressly as
sured, that the bodies of the righteous, shall be
spiritual, glorious, and like unto the glorified body
of the Lord Jesus himself,^ Information concerning
the former could only gratify our curiosity, or per
haps excite our horror ; that on the latter is inti
mately connected with "our hope and encouragement,
in life and death, Sp, the scriptural doctrine, con
cerning election, is, as Calvinists think, peculiarly
suited to produce humility, gratitude, patience, meek
ness ; and to inspire confidence in God, amidst con
flicts, temptations, and afSictions : whereas, further
information concerning those, who are not elected,
\vppld answer no salutary purpose. And if Calvin
ists had been as reserved in speaking on the awful
.« 1 Gor. 3fv. 43—55. Plnl. iii. §X.

156" REMARKS
subject, as the sacred writers are; only drpppiijg a
few occasional intimations in respect of it ; probg,bly
it would have abated the odium, which, by one
means or other, has been attached to their senti
ments. This indeed evidently appears, by the earn
estness which their opponents manifest, to bring
them in guilty of believing reprobation, as well as
, eiectiori ; eyen though they avow that they, do npt
believe it. It must, however, be allowed, that if we
believe, that some, not all, are elected to eternal
life ; we cannot consistently do otherwise than believe
that others are passed over, and not thus elected.
Yet I have known men, whose sincerity and piety
were unquestionable, who could not see this conse
quence. They allowed, that some are elect, and
will certainly be saved ; but that many others besides
these will eventiially be saved. The consistency of
such a creed is another matter : but they thus held
election, and did not hold reprobation, or any thing
pf that nature : , and certainly they are not answerable
for the opinions of those who do. But supposing,
that modern students of the §criptureare convinced,
that the doctrine of personal election tp eternal life,
is not only found ih the sacred oracles ; but is ex
pressly and particularly insisted on, in many parts of
ihem ; and that, the non-elect are so seldom^ an4
pursorily spoken of, that we want a scriptural name
for them : pn~ the other hand, reading the work§ of
Calvin, or other eminent persons of the same school;
they are convinced, that these learned men had
stated tilings in a different proportion, than that
\yhich is observed in the word of God ; and ha4,sai4

ON THB FOURTH CHAPTER. 15/
a great deal more concerning reprobation, and the
reprobate, or non-elect, (" the rest,"^) than the
Scripture does: may not the modern studetits of
Scripture, adhere to the apostolical plan, though
they deviate from that pf Calvin and Beza, and
many even of our own reformers, and eminent
writers ? And must they, whether they will or no,
subscribe Calvin's whole creed; because they learn
fl-oni the word* of God, many of his doctrines ? —
JVullius dddictus jurare in verba magistri, I must
decline doing this, in respect pf any uninspired man
who ever lived, except as I am convinced, that his
whole creed is scriptural. It may certainly be proved,
that election implies non-election ; and those who
consider the latter as unfounded, do not very con
sistently hold the former. But it is not any man, or
number of men, thinking a doctrine unfounded,
that deprives of its fpundation, either the doctrine
itself, or any of those tenets that are comiected with
it. The foundation of the doctrine of election is in
the Holy Scriptures, not in the sentiments of men ;
and this " foundation of God standeth sure ;" how
ever " the faith" of 5ome " may be overthrdwn."—
I am pleased to find his Lordship testify decidedly,
that there is no hint in Scripture, about the wicked
being annihilated : indeed, there is the most decisive
testimdny to the contrary, " Their worm dieth
" hot,"' " These shall go away into everlasting
" punishment." ' But I hope, that we may ami
cably argue the point, with' those, who diflfer from
» Rom, xi. 7, * Mark ix. 43—4.9. ' Matt. xxv. 46,

15d ItEMARlk^
US in opinion ; without being numbered ampng theif
adversaries. P. cclv. I. 5. 'No medium, &c,'' Dr. Dave
nant, a decided Calvinist, and Dr. Whitby, as de
cided an Anti-calvinist, are here inttoduced as
agreeing in the same conclusion : yet, after all, sorne
men are so inconsistent, as to believe election, and
disbelieve ' the absolute decree of reprobation,' 1
have no other objection to either of these statements,
except what respects the language. It has been
shewn, that the decree of election is' absolute, and
implies an express engagetnent of God, to exert
omnipotence, in carrying it into effect ; by regene
rating, or new creating unto holiness, by bringing
' ' No medium, says Dr. Davenant; himself a distinguished
* Calvinist, and of those who attended the Sytlod of Dort, cari
* be assigned, either on God's part, betwixt the decrees of pre*
' destinating some men, and not predestinating some others ; or
• on men's part, betwixt men absolutely predestinated to the attain-,
' ment of life eternal, >and absolutely praetermitted, and left iu-
' fallibly to fail of the obtainment of eternal life, which we call
* absolute reprobation. As for example, let us suppose the num-
' ber of mankind to be two millions of men j if out of these,
* one million only, by the decree of election, be infallibly ap-
• pointed to eternal life, and these certainly and absolutely dis-
' tinguished from olhers, not only as to their number, but their
• persons also ; who can deny, but that one million also, and
' those certain as to their persons, are as absolutely comprized
' under the decree of non-election or reprobation, as tbe others-
* were under the decree of election or predestination ? So- that,
' says Dr. Whitby, there is no possibility of asserting one of
• these decrees, withoul owning the olher also ; and so what-
^ soever argument holds good against an absolute^decree of repro''
' bation, must certainly destroy the opposite decree of absolute
• election.'

ON THE FOURTH CHAPTER. 19Q
to repentance, faith, and love; by upholding, and
protecting, and rendering finally victorious; and
by brtnging to heavenly glory, all those whom Be
has elected. " Wh®m he did foreknow, he also did
** predestinate, to be conformed to the image of his
" Son ; that he might be the first-born among many
" Iprethren. Moreover, whom he did predestinate,
*-' them he also called ; and whom he called, them he
"also justified; and whom he justified, them he
"also .glorified."^ But we find no where in Scrip
ture so particular an account given concerning the
non-elect. " God determined to leave them unrege-
" nerate ;" not to give them, what they had no
right to. He would do them no wi^ong : but he
would not exert omnipotent power, in new creating
them to holiness ; but determined to leave them to
" walk in their own ways, and to be filled with their
" own devices." It was a negative decree : a deter- ,
mination not effectually to interpose; not an absolute
decree of reprobation. Granting a pardon to some,
out of a cdmpany of . condemned malefactors, is a
positive act ; but leaving the rest to suffer the sen
tence of the law, is praterition, and nothing more ;
whether any previous determination had been made
on the subject, or not. Both these writers, how
ever, lose sight of this circumstance; that thes»
two millions, (or two millions of millions if they
choose,) of men, were viewed in the divine pre
science, " as children of wrath," and " vessels of
^' wrath fitted for destruction;" and the decree
-« Rom. viii. 29, 30. See also Art, xvii.

i60 REMARKS
was, to effectually interpose to rescue some of thenS
from this awful condition, in which all might most
justly hqve been left ; and to leave the rest to 'suffer
the just punishment due to their rebellions. Now if
this will be just, when carried into effect at the day
of judgment; why should it not be just to decree it?,
Whatever argument holds good, against the qou-
election of some ; holds also good, against the elec
tion of others. But no scriptural argument holds
good against either of them ; when properly stated,,
and explained.
P. cclvii, 1, 4, ' If God, &c.^' The expression^
* furnishing them by his special grace, with the ap-
* pointed means of faith,', by no means conveys: our
sentiment. It is a special grace, or favour, to be
' ' If God of his own good pleasure elected certain person?
' exclusively to be eternally happy, by furnishing them, through
* his especial grace, with his own appointed means of faith in
• the death of Christ ; it is implied, that those means are denied
' to the rest of the human race, who are passed over and left to
' their own unassisted powers. This denial or prasterition is in
' fact reprobation; for both Calvinists a'nd ourselves believe,
' that ' Man by his own natural strength and good works; cannot
' turn to faith,' the only appointed rflean of salvation; and that
' the fault and corruption of every man that is naturally en-
* gendered of Adam, deserveth God's wrath and damnation,'
' which he is of himself unable lo avert; and consequently, in
' the words of the 4th Lambeth Article, ' Those who are not
' predestinated to salvation, shall be necessarily or inevitably
' damned for their sins.' ' This was unquestionably, the -doctrine
* of former Calvinists, who were fully sensible that election aB^
' reprobation are inseparably connected. If therefore reproba.tion -
' be unfounded, which some modern Calvinists allow, it follows,
' upou their own principles, that election also is unfounded, since ,
' the latter cannot exist without the former.'

ON THE FOURTH CHAPTER. l6l
furnished with' the means pf believing ; which Gpd
grants tp-:the,inhabitants of this favoured island,' but
not to those of China dr Japan. And,, in fact, the
divineoondupt might as, justly be.objectedjtp in this=
respect,' aS, in the iftthef. But '' means of faith,'-^-
dp not always bring men to believe in Chri.St.to sal-
yat|on "; . indeed never, without: the ; special grace ,of
his Holy. Sfiirit: ahd this specialgraccGod is pleased,
foj! wise a^d; holy purppjse.s, which he has not seen
good tp reveal., tp give, to §ome, and. ndt| to others.
This indeed is implied, in what is stated to beithd
common belief both pf . Calyinists ^and their pppp-
nents. It. follows frpm the concessions of those,
whoconsider the doctrine of non-electipn unfounded ;
that I tfiey cannpt , consistently ,-hpld the dpcttine
pf , election : .fbut their poncessipns proye npthing
further. .
,,jP., cclvii. I, 4. ; .' It being, &c.'n :God created the
angels who- fell, ; and became most wicked and miser
able. Did, he not foresee i this when he, created
them ?', But was thi.s;' inconsistent Vyith his goodness
.' j&\\^ mercy,' or vyith his justice ? . The ^ngels,, who
y^.j' It being ,conten<jl|ed that reprobation is unfounded,; b^c^use
.' it is obviously inconsistent -with the mercy and goodness of God,
' it niaybe asked':' "Whether it be not also iriconsrsfenl vvith' the
' 'nfercy and goodness of God,^ to create inen wbb he foresaw wotild
' be hereafter raiseralile ?- 1 answer. Certainly not, and for this
'plain reason j because, according to the system which we main^
,^ tain, Gpd has enabled every man born into the world, to work
* out his own salvation. .'VV'hoever therefore is finally unhappy,
' is unhappy through his own fault; and the 'th'ercy' Of God is
' fully vindicated by his giving to every individual of the human
? race the means of happirtesi,'
VOL. ir. M

i6'i REMARKS
tinned not ait called ^' the elect afig?el6 ;*'* fet faJteft
Sngels then be called the non-elect, or reprdbltte.
Mow, after theif fall, did God give to * euty iiidlVu
* dual,' or td any, of theiii, ' the means of happifigssf
"He spared not the Angels, that SiHfled^ but cast
" therti ddwn to hellj ahd delivered them into fehftiuft
* of darkness, to be reserved uflto|udgment."* fiat
will any thin plead their caiase^ or Impeach the diviHft
pferfectidn.'jdb thei* account fl fjad he not Spaiifcd
ihan, wh^^n he s5ti*ied, or any ofthe fallen race, h»
(«f<!>uld not have acted ineotteislfently with his jiustiiedj
ndt even With his gdodness, as Creatdr, towards his
, obedient creatures. AlHhd advantages, alfordfed td
fellen maHj ard from unmetltS} grace akid tnei'ey;
and what is of grace, fcatthot bfe of debt ; and miglit
thferefore bie justly tvithheld. Td suppose, that God
would not have acted towards us, as it became him,
had hfe ntrt given us the gospel, i^ to tc^k^' a^ay "the
very foundation ofthe gdspfel ; and to suppose, tljat>
instead df 'the gift df fl^fe ifierdy;' it is a sort of
afnfends made td those, who ivould otherwise havebeeft
injuriously treated. In what teenSe * Gpd hathcn-
' abled every man born into the world, " to work
** out his oWn salvation," do^s ndt appear. A vast
majprity pf the human race has hithertp not had
^ the means of grace,' or of Ijappiness ; but have
been " without Christ, without hope, and withefut
*'God in the vs^orld.*' They have bteefty and are,
nearly, though not exactly, ih the case, in tvW
iall wouB have been, if 0pd bad left the vcWle
' iTim. V. 21. » 2 ftrti-ii. il; Jade^.

ON 1:he fgyitrit CHAPTER,. l§9
human tacpi without any interposition, to W^Jj
" in their o^n ways ;'* without a Saviour, a Gdspi^,
a BavKiifiet. And it wiJl he as hard, (if fallen mm
hsivB any c^aim on his offended Crd^tpr,) to dear up
this diffictjlty, astli^twhjfih attends the election of
some, and not of ©thers, pf the same fallen cre^T
tures, to eternal lifp, Wbpeyeri on the C^ftlyjni^
system, as sveli ag on that of their ppppppnis, i?
finally unhappy, is unhappy thrdugh his pwn feylt,
Whdeyer, being fsvpiu^ed witb the gdspelj liy^S afj4
dies rejecting it, pmshfi$ thrpjugb hi? ©syn feiilt : jjg
deeree pf God cofnpelled him to siu, qP prgvente^
his repentance ; but the love pf the world and of sin,
with the pride, enmity, ^nd wickedness of his osyq
i^i^jTt. God merely determined, not to itj/drk. ia hiu)
9 new creation to preyent ithis, An4 Ml.e ^lae&tJPS
is, whether, if he had determiijed th.ns tp l^y;« uf
ail, vvith or without the means of grace, tpsmjmlvj^^a
we should not, uniyers^Uy, h?ve broken his .cpm¦^
fDa,ndnients, and liv,ed, md died, and per>$hfi4 in
obstinate r^jellipn Pgginst hiffl. T^i^ |Qalvinis,t9
firmly belj^ve s they think, accprding tp the testi.-
monyxjf Scripture, that this wpuld haye beerj thf
jcase : an^ tl^t gr^tjjitpws election, 8*5^ ygffie?cipu§
ealliflg as th* poB^qaenfie, alpne w»k^ mf/ mgn it§>
differ, in this essential manner, from others of his
^felloWroreatttnes.^ J*. cc4vii. 1. 24. « Tkuf, hcJf Calvinists certainly
« Eph, «, L.,-6, Tk. iii, «— 7.
* ' Thtis, the -GaMnist, in laaintanitig -tile doctrine of partid
' -redomptioo, without «ny j-«gard to merit or denasriit ia the
'. objects of God's favour or rejection, -trium^antly «skg, '' jHad
U 2

t64 remarks
think, (however it may appear to othfers,) that their
views, are not only consistent with all the perfec-
tions of God; but that they peculiarly -display the
harmonious glor/ of his whole character ; the glory
of his infinite justice and mercy, power and wisdom;
holiness and faithfulness; condescension and cdm-
passion ; and of every attribute, which can be con
ceived of, as admirable, adorable, and lovely : and>
could they be convinced of the contrary, thdy would
(at least .many of them,) renounce their princi
ples. For they cannot conceive, that a scriptural
creed should exhibit the glorious God any other
wise, than as acting in character : not merely as
not doing what is inconsistent with his perfections;
but as doing every thing, (which, when properly
understood), is suited to display the glory of them,
to all holy creatures, and to all eternity, in the most
advantagedus manner imaginable ; and indeed, far
beypnd created imagination or conception. We may
be mistaken ; for we are fallible, as well as our oppo
nents : but, (I can answer only for myself; though
I am assured numbers can say the same,) we read
every thing, that is supposed by the publick, most
ably to combat our sentiments ; we compare what
these publications say, with the Scriptures ; and we
' not the glorious Being who created the universe, a right to
• create it for what purpose he pleased?" ' It is not denied that
' God had a right, founded on the uncontrollable will of the
* Creator over his creatures, to consign the far greater part of
* men to eternal misery, and to bestow eternal happiness on a
' chosen few, although there was in themselves no ground what-
.' «ver for sucb a distinction,'

ON THE FOURTH ^CHAPTER. IjSS
pray to the Giver of all wisdom, to' enlighten our
minds, and open our understandings to understand
the Scripture: and yet, we are so far from being
convinced, that our sentiments are dishonourable to
God, that we feel an increasing assurance^ that they
are the direct contrary. Either some more efRjctuat
method, therefore, must be taken of setting us
right, or the difference, must be left to be settled at
the day of judgment, and by the light ofthe eternal
world. It would occasion endless repetition tp note
such expressions, as partial {instead oi par ticular, y
redemption, which many of us do not hold; or
' rejection, without any regard to demerit,' which
even the Lambeth articles do not suppose.* It
would have been a satisfaction, to have had some
quotations from those Calvinists, who ' triumphantly
' ask. Had notj &c.' No doubt some men have, used
this kind of language : but it is very unbecoming
snch poor, erring, sinful mortals as we are, to speak
in this manner of God. Indeed, even where we dp
not see his justice and mercy, it behoves to be
silent : but to allow that God dooms men to hell,
without their demerit ; and then, to step forward to
justify this, on the ground of the divine sovereignty,
is highly reprehensible. " Will ye speak wickedly
"for God? and talk deceitfully for him? Will ye
" accept his person? Will ye contend for God?"*
Indeed, F should be far less liberal, in concession,
on this subject, than even his Lordship is, I am
sure, the glorious Sovereign of the universe has a
' See on p. 256, Refutation, » Job xiii. 7— Id.

}^ KCMARKS
|%ht t6 d6 whatever he pleastes: but lahi equally
jUi%, that it is absoldtely impossiblei that he c&n
pteasfe te cbnsign his rational creatures to any kind
fif &tpm of i&fiifeery, v/hich they have riot deserved,
« i^hall not the Judge of all the eai'th do right ?"
Jfis sdvereignty is that df infinite wisdonii juSticej
ff (ith, ^bdditessj and mefcy, It is far more fiosfeiWe
§&r iht snn io ^rdduee cold and darkness, than fdr
^ay thing unjust to prdceed from jSod; aftd to ^eak
fif a sdVeffcigte right td do, what vvhen ddhe *<>b14
Ibe ^YQ^gi ahd ' irieonsiistetit with the gopdness M
f tnet6f,- tind jtf^ice of God,' is inbonsist^t k/jIH
i6md logick and Sober reasoning* In many thihgS)
Jt is diif duty td be Silent, aud tb adore the depths^
VvRiCh *vfe danndt fkthdni ? but Burely we ought riever
to ^tf'fi fdrward, as claiming a right for Qodtodoj
i^Ji^ it Is impossible be sb^fuld dd);.and *hicfe he
fid WhSi'e has sd much 3s intimated a pfurpdsedf
^didg fr^ThSrie is indeed, no ground pf difference
Whaftfevfet, iii man's de^erVingfe, Between those Vih^
are i^lioS(^ td ^Itialiori, and those whd are n®tj but
all d^er</i§S td ^ish: fibfey who are l^t, deserVe
their dWtriy fis jt will appear '* i?i th'e day oi wtatb
^ and fev'efet-idn df thfe righteous judgment df God;"
Md th^y ivhp are saved, are s^ved by metdy ^n4
grd6fe, in all respepts undeserved, and contrary tfi
tl-ietr ^§^'ipgs.
P. ddl?^i$i. Note; I. 12, ' i^a /a^, &c.'* Tl^s^a^
' •¦ If a \kyf hp nri^e^ tjiat death shftll he the ponsequencei of
f the commissiop of any parficular crirne-r-(theft, for examplp)
f is nol a man who steals, as much sentence^ to the punishment
' of deatli, by a ^e'c'ree prompTgafea ISy dte&l'ultd atSfKority, as a
2

ON THE POUETH CHAPTER. 1^7
sage ^ws, very perppipQpusly, the difference b^wepn
ikk^t arbitrary Mprdfi<ms tyranny, wljich we alihpr'
to think pf, in cpnnexion with the diyine sp^ereign^ »
but wtiich we are, most unjusUy* supppsed to m^ii*
tain; and that ywjsf and equitable sdver^gntyi whichi
w4 ascribe Ip God ; except, that no example £rpn|
human afiairs, can give an adeqiiate view ,©f the
perfection df all the decrees and dispensptipns of
jEHOVAn. P. colix. 1.1. * God,SiC.^^ Almi^ty power, if it
could pos^ly exist apart from justice, wi^dpm, truth,
and lovej would be as dreadful and pdipus^ as the
divine character is adorable and lovely: iiut hdW
cduld God hdve a right, * founded on thd uncpn-
* troUabk wiM of the Creator, dver his preatpres ;'
to .adopt f fl cpnduct, concerning which thpr-e dan
* reasdnaMy fee aiquestion, whether it would be Cen-
*®stettt witfe infinite jjjfitisoe., and infinite mercy J'
*i^T4e !L£)teB is rigbteouis in all ^is ways, andhojy i|k
¦** all Ms wscMrks*" "Cifiwds and dasknesS are rdund
K' aboii»t him; rigltteousness and judgment ar^ the
' slave condenijsed to iofi by .the order of iii^ master, Withotiit
'', (having jdone any thi,ng worthy of 4eath^ The slave had no
¦' ipea^s ofesc^ing death. Tne thtef, if fie iiad not stolen^
' woiilfl not hal'B beeri punished by tbe JaW. In one case, the
' death of the man proceeds from the will of a capricious tyrant;
* in the other, /rom the trausgriession afalti)owo^w;:.i>pt this
' law originated in the will ofthe Sovereign.''
' ' God inight hswe acted in this manner, had hi? only attribute
* been that ofaJspighty power. But the tiu^stion is,, whether
, ' such a conduet would have been consistent wi^h; ip^pit*! jPS^Jse
' and infinite mercy, wbieh m\exy christtap j^cfcapv?tl«%fis to be
? attributes of.tfae jjetej.'

l6g REMARKS
"basis of his thrdne."* Many absolute princes
indeed, h^vfe taken the liberty, and claimed the pri
vilege, of being unjust : yCt no power can give a
right to do vvhat is wrong: but our mighty: Sove
reign "cannot lie," " he canndt deny himself."
Indeed, the word right, is wholly improper for the
subject. " He 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
" to him ; What doest thou?" But " the King's
"power loveth judgment:" and it is unmeaning
to speak of a right to do, what it is impossible
should ever be done. .
P. cclix.l. 7, ' Could, he: ^ If God had made
man, as he now is, this reasoning might be ad
mitted: but if " God made man in his own ;image''
and pronounced him "very good;" and if he by
wilful apostacy and rebellion became very wicked,
even so as to resemble the devil, in all the grand
outlines of his character; and if onegenCTatioii after
another wilfully repeats and perpetuates the original
rebellion ; the whole of it falls to the ground. The
doctrine of the fall, and df original sin, (one maih
subject of the first chapter,) is completely lost sight
of in this argument: and, by a .similar method of
? Ps. acvii. 2, Melton, or makon frOm Cil» to establish, to pre
pare. * ' Could a just and merciful God endow men "with the admi-
' rable faiiuUies of perception and reason, place Iheni in a transi-
' tory world abounding with enjoyments and temptations, andj
• by^ an arbitrary and irreversible decree, deny them the means
* of escaping everlasting torment in a life to come V
6

ON THE FOURTH CHAPTEB. I69
arguing, if we should speak of fallen angels as the
creatures of God, and leave the reader to sdppose
that he made • them what they, now are, without
taking in the consideration of tlieir wilful apostacy ;
something very plausible might be adduced either
against the dealings of God with them ; or against
the scriptural doctrine concerning them. If it would
not have been consistent with all the divine perfec
tions, to have left the whole of the fallen human
race, without a Redeemer, or ' the means of escap-
"ing,' " the vi'rath to come:" then, it must be
repeated, the whole plan of redemption, and all its
component parts, concerning which the sacred writers
Speak almost in rapturous language, of " the praise
" of the glory of his grace," of "love that passeth
">kndwledge"" of the riches ofhis glory, &c,'*
was in fact nothing more, than a provision due to
us, which could not have.been honourably withheld,'
-" The ministration of condemnation is glorious ;"
though the "ministration of rightedusness," and
" of the Spirit; exceeds in glory," There wduld
indeed, in our case, have been no display oi pardon
ing' mercy and saving grace, any more than; there
is, in the Lord's dispensations towards fallen angels :
and had he not, either in the case of fallen man, dr
in some other instance, displayed this glorious and
endearing attribute ; it might have been supposed,
that the perfection of his jastice and holiness, ex
cluded the possibility of shewing mercy to rebels and
enemies. This is then the grand display of the
divine glory in the gospel, " a jUst God and a
" Saviour :" but this glory implies, that he might

IJO SEMASKS
OG«isisteHtly have withheld, wbat he now imparts
*• to the praise (^ the glory of his grace :" or he
might have selected other objects, for the display.of
his glorious mercy and grace ; and have glorified hif
justice in punishing men, according to their deserv-
' ings. The word arbitrary here again occurs: and
^gain, lar^uage is used, which either iix^iies, that
ihe conduct of God, in leaving any of our race,
without the means of salvation, cannot be justified ;
or that the most ignorant heathens fnay be saved jby
the li^t bf nature, without the gosp^ ; directly
Contrary to the eigbteentfe article of our church, , ;
P. cclix. 1. ?i7. ' If any, &c.'^ The appeag-ms^
©f inconsistency may be owing to our partisJ or prCf
judiced minds ; or our scanty informatidn, or piir
iniBtaken iwtionSi Nothing can be true, as to the
^vine appointraents, which is really iaoonast^ljlt
with the moral perfections of God : bdt *l#ost every
part <of revealed truth appears to numbers, inQ6B».
sisterit witib them ; sdme, to one desopip^n of meft,
«nd some to andther. " The preaching ¦of tbe cross
"fefedliehness to them tbat perish." Some argue
against the history of the creation, and the 4all ,of
man ; others against the dealings of God, with the
Egyptians, Canaanites, Amalekites, &c: others ton-
tend in like manner against the future adad eternal
punishment of the wicked; others agaiust ttemys-
•tery of ttoe Trinity, tbe Deity of Christ, tbe atone
raent, regeneration, justification by iaith, and salva-
' ' Jf any .inconastency with these perfections appears in any
' proposed system, we need not hesitate fo jronovince the systen^
* iiilse and groundless.*

ON THE FOURTH CHAPTER. 171
tidn by grace i but all under the supposition, that
the doctririe, dr dispensation, against which they
contend/ «(/)/>e<iwj inconsistent with the divine per^
feeti'snfSi: or v*ith some of them. But is this reaspn-
ing conel-BSiive ? Man is a child, an ignprant, erring
orfiatare; he mistakes appMianses for realities, ia
ifety thing. Man is a sinner, a party cpncerned^
under the ddminion of «elf-love; and, as a criminal,
iii self vindifiatidn, must be tempted tp think, that
^ dreadful sent^iice df the Judge, appears too
rigorous, or even unjust. Who is there among us,
(hurf has lived i-nany yealrs in the world ; and not seen
through (he delusive appearances which once im-
^bsted i^n him ? WehiSkvehtiW oar prejudices, undis-
eovei^d by as ; fer if we once discovered them, they
would cease to be, our prejudices. " To the law
f' and td the testimony :" he who refuses to believe
flie express and plain testiifidny df Gdd ; because to
his partial and purblind reason, it appears inconsist
ent Witih some drvi-ihe perfection : believes in his own
feasdnings, and hdt in Ihe word df God • and refuses
id believe God, if his dWh understanding will ntJt
youch for the truth of what he says. And the less
he ' hesitates to prono'ttnce the doctrine, or system,*
which he cannot pirowe to be unsoriptural, * false, and
¦ groundless ;' the less df the hojmility and docility
of a little child is manifested.
iPcol^.l, ?i * T%e -knoion, $cc,^ The attributes
' ' Tfee Jinown attributes of God, collectively taken, as they
'' are declared in Scripture, and manifested in the works of
' Creation, can alone guide us to truth, in our disquisitions con.
' cerning his designs i» t&e formation of tj»an ; and the exclusive

172 REMARKS
of God, however made known, are not exclusively!
our guides, in these disquisitions : for his express
declarations also must be attended to; concerning
what he h&s done, and what he will do; and con
cerning' the motives and objects of his decrees and
dispensations. " The Lord made all things for
" himself; yCa, even the wicked for the day of evil."'
" That in the ages to come, he might shew the ex-
" ceeding riches of his grace, in his kindness towards
" us through Jesus Christ," " To the infent, that
". now unto the principalities and powers, in heavenly
" places might be known by the church the manifold
" wisdom of God ; according to the eternal piirpose,
" which he purposed in Christ Jesus our Lord,"*
The historical part of scripture, as far as the divine
' consideration of a single attribute, has been the common source
' of difference of opinion among the learned upon this interesting
' subject. Divines seem to argue concerning the Deity, from
' what they observe to take place araong men. It is indeed true,
' that we too often see those, whose lot it is lo govern their fellow-
' creatures, exercise their power in utter contempt of every prinr
' ciple of justice and mercy : olhers we see studious only to act
' according to the rigid rules of justice, withoul attending to the
' calls of mercy : a few we may see yielding to the momentary
' impulse of compassion, without regarding the claims of jurtice:
* and even the wisest and most conscientious of men are fre-
' quently at a loss to devise the means of acting in strict con-r
''formity both to the essential laws of justice, and to the milder
' dictates of mercy. All this necessarily belongs to the nature of
' a frail and imperfect being; but the Deity, whose ways are not
' as men's ways, is entirely free from every defect and limitation
' of this kind. With Him there is no opposition, no clashing,
' no difficulty. His dispensations are the result of the concurrent
' operation of his perfect attributes,'
' Prov, xvi, 4, * Eph, ii. 7- iii. 10, 11.

ON THE FOXraTH CHAPTER, 173
conduct" is concerned, illustrates the information
given concerning the perfections of God ; and the
doctrinal and preceptive part of the sacred oracleS
give us instruction, concerning a variety of parti
culars, in which we should otherwise have remained
ignorant, or have been bewildered in error, " The
'>' law entered, .that the offence might abound ; but
" where sin abounded grace did much more abound,"*
We should scarcely have discovered this end, which
God proposed, in giving the lavv, by abstract reason
ings on his moral perfections,
' P. cclxi. 1, 9,.' /v&c,'^ "The law is holy, just, and
" good :" and its awful sentence is most righteous ;
and this, ; apart from redemption; which indeed was
intended to render the rich mercy of God consistent
with his glorious justice, in the salvation of: sinners.
The wdrds ' compatible with his mercy,' may be com
pared with those of the apostle on the same subject.
" Tp the praise of. the gloi-y ofhis grace, wherein
*f he hath made, us accepted in the beloved. In
' Rom. V. 20.
* ' It, (Redemption) vindicates the justice of God, by making
' every one who disobeys his laws, liable to death and punishment;
' and it is compatible with his mercy, inasmuch as it provides the
' means of avoiding tbe punishment due to wilful disobedience.
' This is not dlene by a capricious revocation of the sentence pro-
' nounced, by an uncondliional offer of pardon, or by any weak
* or inadequate compromise. A full satisfaction and complete
' atonement for tbe sins of the wiiole world are found in the
' precious blood of the eternal and only-begotten Son of God; but
' even this sacrifice, inestimable as it is, and universal as it may
' be, does not necessarily procure salvation for men; much re-
' mains to be done by themselves, before they can have any share
• in the benefits of their Redeemer's death

174 REMABKS
•* whom we have redemption throttgh his blood, the
" fdrgivepeas of sine, according to the riches of his
** grace, wherein he hath aboiinded towarda us, in
*' all wisdom and prudence." ' The grand end of
redecnptjon is the di^lay of the glory of God, esps,
eially the glory of his mercy and grace ; andto ren
der this compatible with the glory of h>s ju6tiee.r—
Much indeed remains to be dppe fey us, in ordesr;that
we may .partake ofthe salvation of the gospel ; and, ia
order to this, much must be done in v^, by th^ new
creating Spirit of God. We *'mn^t be born agaiaj''
we must be quickened from the death of sin to the
life of righteodosness. ^^ By grace are ye sayiedy
" through faith, and that not of j^oursek^s, it isths
" gift oi God J not of w®rks, lest any matf shouli
'^ boast : lor we are his vyarkmfiiiship, seated in
" Christ Jesus unto good iverks ; .which God has
" before ordained, that we should walk iu thesa.^*'
» Let us beseech him,' therefore, ' t9 gr^nt us true
' repentance and his Holy Spirit:' and, while ive
own and attend to the duty of " working out bur
" own palvgtipn with fear and tre.mbljng," let us
UPt forget, Ih^i-t "it is Gpd «yhp nOfh^ih- \u i^
"both to will and to ,do ofhis go/o^. pleasure^"*
* The condition of man, after the fell of Adam is
* such, that he cannot turp and prepare hip?self "by
' Jjis pwn natural strength, and^gppd ynoxkh <tP ^^^
' ^nd calling uppi^ Gsd : wherefpre we hasre «© fiewer
* to do good works pleasant and aeeeptable td j6od,
'without the grace of God 'by Christ preventing \is^
' Eph. i. &-8. * Mi$\.,», «-n-ie, i |>fe-di,ii, i 1^ J3.

ON THE FOURTH CHAPTEK. l/S
* that we' may have a good will ; and vyorking in ^s,
'when we have tbat will." « It is adtnowiedged,
' that man has not the disposition, and Gonse(}uently
• not the ability, tp dd what in the sight of God is
* good, till he is influenced by the Spirit of Christ.'*
ThedactrJne df thd Holy Spirit, 'who sanctifieth
' all the elect people of God :' and by whose sacred
and omnipotent operation, a new creation is wrou^t,
and sinners are niade both willing and able, to re
pent, believe, love, $nd obey ; is so important a
part of the plan of salvation: and his work in the
heart, by which one man is made to differ from
another, is so essential a part of salvation itself; that
it is wonderful, it should not be at alj mentioned, in
$0 expressly staging the way of salvation by the
l^pel. P. ccki. 1. 27. ' There would, &c.' " There is
' no difference : for all have sinned, and cpme ^©rt
" of the glory of God : being justified freely by his,
" grace, through the redemption, that is in Christ
*' J^sus."* " i will put my laws intp their mind,
" and I will write thpm in their hearts."* " A new
" heart also will I give you ; and I will put a new
*' Spirit within you ; and I will take away the Stony
"heart out of your flesh, and I will give you an
" heart of jflesh 5 and I will put my Pwn Spirit within
" you ; and cause you to walk in my »tat«jt«s, #u<i
» Art. K. * P. JSI, flefalation.
' There would be no distinction between those, " tlie iifisigina*
•'tion of ^ose hearts Is snly evil coritinaaUy," ' and those wtese
" delight is in tbe colB«affldm«nts <)f Ged."
* lfc«a. iii, SS— se. * J«r,«s«i.Sfl— 8i8.-H«b.viii.ld— 12,

176 REMARKS
" ye shall keep my judgments and do them."^ "For
" who maketh thee to differ from another,"* :, The
two scriptures, which are referred to in. the quota
tion,' evidently relate, the first, to what man is,, by
nature, and the second,; to what believers are, ", by
" the.grace of God," An importantdifferrajce there
is, but the whole glory of making it is due to divine
grace; inclining and enabling the, believer to do,
what was before his bounden duty ; .but which he
bad no disposition, and consequently no ability to
perform. P. cclxii. 1. 22. 'The zuor^5, &c,'* • "For the
"invisible things of him are clearly seen,; being
" understood by the things which are. made, even
" his eternal power and Godhead ; so that they are
" without excuse." " As many as have sinned] with-
' Ez,. xxxvi. 26, 27. * 1 Cor, iv, 7. ' Gen. n; 5. Ps.
cxix. 4.7. 70. Rom. vii. 22. ,, ,
4 'The works of creation, and the law written upon, men's
* hearts, always supplie,d a ground for faith, and a rule for prac-
' tice. At every period of the world, to-fear'^God, and lo w6rk
* righteousness, have been discoverable and practicable duties!
' Men will be judged according to the light which has been
' afforded them., by the dispensation under which they have lived)
*¦ whether it shall have been the law of nature, the law of Moses,
* or the law of the gospel, all equally derived from the same divine
• Author. The virtuous "heathen, the obedient Jew, and the
* sincere Christian, will all owe their salvation to the precious
• blood of the Lamb slain, from' the foundation of the world.
* The degrees of happiness, . as we are taught to beslieve, will
•-vary 5 but although they are all eternal, and all flow frorn the
' same divine source, the faithful disciples of the blessed. Jesus
' may humbly hope, that a. peculiar inheritance is reser-ved in'
' heaven for them, as "the prize^of their bigh calling in Christ."

ON tHE POUETH CHAPTER. 177
** dut law, shall perish without law;" -"We have
" before proved both Jews and Gentiles, that they
"are all under sin,"* "Ye were^ in time pa3t,i
" Gentiles in the flesh ;-— at that time ye were with-
" out Christ, — -having no hope, and without God in
"the world .'"^ "Forbidding us to speak td the
• Gentiles, that they might be saved."'
' They also are to be had accursed, that presume to
? say, that every man may be saved by the law or sect
* which he professeth, so that he be diligent to frame
'his life according to that law, and the light of
• nature: for holy scripture doth set out to us only the
' name of Jesus Christ, whereby they must be saved.'*
The subject has repeatedly been cpnsidered; butthese
quotations may serve to refresh the reader's memory
on this point. The Scripture saith, " Whosoever
" believeth in him shall not be ashamed." — " For
" whosoever shall call upon the name of the Lord
" shall be saved. How then shall they call upon him
" in whcwn they have not believed ?' And how shall
" they believe in him of whom they have not heard?
" And how shall they hear without a preacher? Qr
" how shall they preach, except they be sent ? As it
" is written. How beautiful are the feet of them that
" preach the gospel of peace, and bring glad tidings
" of salvation 1"^ All this means nothing, if men
may be saved by Christ, without faith in him, or
even hearing of him. There may be as virtuous
heathens now, as in former days ; and it would be
•Hotn,.!. 20.- S. 12. iii. 9- * Eph. ii. 11, \2. » 1 Thas.'
it. 16, ¦? Art. xviii. f Rom. x. 1 1^15.
VOL. II. N

179 SEMABKS
no great flttainment to be as virtudus, as the, most
c^dbrated heathen sages, if impartial history be
credited ! hwtdd we read of any humble,, pdaitent,-
spiritual wor^ippers, d^ided characters, devoted in
iiiHreset^ed obedieftBe to "the one living and tme
"God?" Any, concerning whom there Js ckw
proof, that they vvere, renewed unto the holy :9B3^'
of God, and fit for the work, worship, and,c;(afl'p.aBy
of heaven ? TiU this be asc^ained, I mu^t apprese
the, strong language of our article; and epnisife^ail
that is sppkien | about salvation by Cbfisfc^ withejjt'
faith in him, (respecting adults) as suited to ren^ef
lis unthankful for oUr special mercies ; and to cut tbe
sinews of our exertions, in attempting tP cdtoBawi'
cate them tp " thpse, who sit in darkness- and. the
'*' shadow of death."
P, CGlxiii[, L J9, ' liming, &«,'*: The reader
must judge how ffir thisihflg been shewn sati^fectprilyi
especially as to election, J CflUflot .bwt anticipate',
that many, whose hearts are fully opposed to this
dpctrine, will, feel a disatMafition, that the r^&lte-
tion of it has udt been , more uuftuSwefaW^ : fp?
miany siieh often meet with the doctrine, and are
rendered uneasy by il; i md would be ^ofdiaJijf ^^
oi any thing,,, which co,uld satisfactorily set th^if
"hearts at ease on this sjiidpjefit; sq that np suhsequept
remg-rks ^uld ,9gain unsettle them.— The do^triaft
of ' generS redemption' is held by most of, the Crf-
* ' Havidg shewn that the Calvinistic doctrines of election uS
* seppobation h^p pp,-fQpii^^0H in thfi written word of Qa^,; ffli
* are jflconsistent with j(}}e.flwi.5(e fpj^dions;

ON THE FOURTH ^CHAPTEK. 17f
¦i^inists, in the established church: and the term
partial redemption, (16/4 ;) being ambiguous, is used
by none, but the opposers of Calvinisih.
P, cekv. Note, ' Predestination, &cc.*^ The
original word, translated predestinate;^ {ior the noun
predestination is not found in ScriptUr^,) occurs in
the Acts of the apostles; " To do whatsoever thine
" hand and thy counsel determined before to be
"done," {-rrfoufnti predeslinated.y St, Luke waa
not an apostle, but he records the words of the
apostles, before St. Paul was numbered amorig them.
_ .' ' Predestination is always uspd in Scripture in a good sense}
'. no perspns,are said to be predestinated lo death, or to punish-
' ment, oi: to unbelief, N"efas est dicere Deum aliquid nisi honuni
' praedestlnare.' Ang. de Praed,' cap, 2.-^EVen the authors of the
' Centuria MagdiburgensBSy who were Ctlviiiists, say,' Clupti|S
' apostoli varbo praedestiaationis utuntur, (St. Paul is' the only
' jpostlg who, does use it,) nihil aliud eo indicant, qu^pji ut inqui-
' renteih causas cur ad salutern se^ernam consequendatn nulla alia
* sit via, quam ea' quas a Christo ek ft'obis parata, doCfint Sic Deo
' in areano suo donsilio, quo voluit mlseriis geti'etis hutnatii' me-
' deri, plafJMsse, eunaquen't eo nkodo fierit Ordtnasse,' et velle. ut
' a se prxscriptum ad salutem compendium agnoscanaus et appre-*
' hendamus.'— C^nt, Magd. Cent. 1. lib. 2. cap. 4, p. 238.'
* npoofi^fti prius ^efiniOj prius conStituo', lo deterniine before-
Band, from'frpt,' and opija, dt ifus, a bOiindary, The huAOTt.
: * Acts iV( 28v
'¦' Itis unlawful to say, that Pod predestinates aUy thing but good .'
I » ' As often as the apostles, use the tViBtdf priAeatniaion, fhey indicate
'. mirfbiiigelse by it, than tbot they ffl»y teach dite, who enquired, why
' there it bo other way to attain eternal salvation,. except that wbith i»
' p'repared for us liy Christ, that so it has pleated God in his Secret counsel',
, ^ by w^i«t, he willed to heal the miseries Af tlie bomaa race; anif be ha<
' ordained, that it should be effected in thii wayj and willed, that we
* ' should acknowledge and apprehend, it, ai a corapendiiuu prescribed by
', him unto salvation.'
N 2

180 KEMAHKS
A parallel passage in the same book does not indeed
contain the compound word ; but it has the uncom-
pounded vCrb in a connexion, amounting to precisely
the same. '*' Him being delivered by the determi-
" nate counsel, and foreknowledge of God ; ye have
" taken, and by wicked hands have crucified and
" slain."^ Xlpiff-jiASVii S'nX*!, jcai irfoyvoKrti rn ©«, must
mean the same as predestination : for the foreknow
ledge and decided purpose or decree are inseparably'
joined together; The same may be said of another
text, " He hath determined the times before ap-
" pointed." 'OpKr«f TTforsrxyfjLivsi xxi^sf. The only
difference here is, that the preposition wpo, is aii-
nexed to rirxy^cvHi, instead of 'Opio-aj : but would
any learned man object to the translation, 'He
* predetermined, (or predestinated,) the appointed
* times ?' " The Son of man goeth, as it was de-
" termined." (xara to ufurfAivov.) Hpo is not here
added,; either to the participle, or to any other word
in the sentence ; but surely the meaning is precisely
the same ; for the word is in the preterite sense,
implying a previous determination, or predestinatioi^j
" But we speak the wisdom of God in a mystery,
" which God ordained before the world unto our
" glory."' (Ufoufunv, predestinated.) " Who were
" before ordained to this condemnation."* (ll/ioyi-
** yp«/*l*ww, written before hand.)
The result of this investigation seems to be:
J, That predetermination, as to the counsels and
works bf God, and his dealings^ with mankind, ms
"AaUii.SS. » Acts xvii. 2^, * 1 Cor, ii, 7. 'Mei,

ON THE FOURTH CHAPTER. 181
an idea familiar to the minds of the apostles. 2.
That St. Luke, reporting the words of the other
apostles, and not of St., Paul, uses the word wp'owpis-f,
predestinated ; and this with respect to the base con
duct of the worst of men. But 3dly. That the word,
rendered predestinate, is never used concerning the
eternal estate of men, with respect of any, except
those " who are chosen unto salvation." And this
serves to confirm what has been before advanced;
namely, that the Scripture, in, speaking on this sub
ject, is far more full and explicit, concerning election,
than concerning what is improperly called reproba
tion ; and that we are warranted in adopting a similar
reserve, on the latter subject. The rest of the note
is not very perspicuous : but if the writers were Cal
vinists, they, on this occasion, seem to have lost
sight of their own principles, which is no uncommon
case among Theologians.
P. cclxv. 1. 12. ' Predestination, hc.*^ The article
' ' Predestination to life is here declared to be the eternal pur-
' pose of God, to deliver from curse and damnation, and to bring lo
' everlasting salvation. — But who are to be thus delivered and
' saved Y ' Those whom God hath chosen iti Christ out of man-
' kind,' ' that is, those to whom God decreed lo make known the
< gospel of Christ. And are all to whom the gospel is made
'known, predestinated to life? No; to prevent this conclusion,
' the article proceeds lO-describe those who are ' endued with so
* excellent a benefit of God,' ' in these words, ' They be called
' according to God's purpose, by his Spirit working in due sea-
' son: they through grace obey the calling: they be justified
' freely : they be made the sons of God by adoption j they be
¦' made like the image of his only-begotten Son Jesus Christ :
' they walk religiously in good works; gnd at length by God's
' mercy they attain lo everlasting felicity/ * that is, tjjey on their

1 sa REMARKS
says, ' to deliver from curse and damnation those
' whom he hath chosen i irj Christ out of mankind,
* and tb bring them by. Christ to everlasting saln-
' tion, as vessels made tp honour.'* 'Those whom
' he hath chosen in Christ out of mankind ;' that is,
' tho,se to whom God decreed to make known the
* gospel,' Now are all, to whom God decreed to
n^ake known the gospel, chosen in Christ; to h«
dehvered from wrath and dartvnation, and to be
brought by Christ unto everlasting salvation? Staeh
a comment is an addition to the article, a total alte
ration of its plain meaning, and, in fact, substi
tuting another article in its place. ' And ai-e all,
'to whom the gospel is made known, predestinatflii
* unto life ?' Thus his Lordship proceeds to argae
from his own words, as if they were a part. of the
article : and in this way, it may be easy to prove
any doctrine from any premises. ' No,^ to prevail
* this conclusion, &c.' What conclusion ? that 'all
' to whora the gospel is made known, are predesti-
''' nated unto life.' — I cannot conceive, that such a
thought ever arose in the minds of those who com
piled the article, or of any man, who read it without
a comment. Are there then, two sorts of persons
spoken of in this part of the article ? ' Predestitia-
' part conform tothe conditions of the gospel-covenant, by obey-
' ing the calling, and walking religiously in gooii works,, under
? the influence and assistance of the Holy Spiiit; and, as a r^-
' ward, Ihey are justified in this world, are made sons of God by
' adoption, are made like the image of Christ, and at tengtt
• attain everlasting felicity.*
' Art, xvii.

ON THE FDPRTH CHAPTER. 18S
'tion to life is the everlasting purfiose of Godj
* wherebyj: (before the foundations of ^ the world
* were laid,) he hath constantly decreed by his coun-
• sel, secret tb us, to deliver from ctirse and danma*
' tion those, whbrn he hath chosen in Christ out of
' mankind, and to bring them by Christy to evero
' lasting salvation, as vessels of honour,' Is there ia
this passage any, even the most distant intimation of
* those to whom God had decreed to make known
* the gospel*' as distinct! from those, whom he pre
destinated unto life ? ' Wherefore, they which be
' endued with ^o excellent a benefit of God, he
' called, according to God*s purpose by his Spirit
' *rorking in due season ; they through gpace obey
' the 'calling. ; they be justified freely : they be made
' the sons of God by adoption ; they be made like
'the i iti age of his only-begotten Son 'Jesus Christ;
* they wafe riligiously in good works, and, at length,
' by God's mercy, they attain to everlasting felicity.'
' Endued Mth so excellent a benefit.' Does not this
particle «i>, exTpfessIy refer to tbe persons before de
scribed? If not, to what does it reefer, and why wds
it inserted ?— ' That is, they on their part perforrti
' the conditidns pf the covenant, &c.' Certainly they
do ; ' being called by his Spirit working in due sea-
' son ; through grace they obey the calling, &c,'
" 6od worketh in tbem to w'ill and to do of his good
" pleasure,' — ' And, as a reward, &c,' No doubt
God graciously rewards the good works, which are
" the fruits of his Spirit ;" but ' good works are
'the fruits of faith, and follow after justification-.^
» Art, xii.

1 84 REMARKS
and being * justified in this world, raade the
'sons of God by adoption, and made like to the
'image of Christ,' must precede, and prepare the
elect, for ' walking religiously in good works,' and
therefore certainly cannot be called the reward of it,
In Scripture, and in our authorized book^, justifica
tion and adoption, are commonly spoken of, as
connected immediately with faith ; * but never as the
reward of gpod works, which are only mentioned,
as evidences of justification and - adoption : and a
comment on this article, which requires language
unprecedented in Scripture, or in our liturgy, articles,
and homilies, only shews under what difficulties the
expositor labpured, in attempting to establish his
interpretation. In the last clause, the words, by
God^s mercy, are omitted,
P. cclxvi. 1. 32. ' Predestination, &c."^ The
reader must judge how far this inference is warranted;
and indeed, how far it agrees, with what went be
fore. ' Are all, to whom the gospel is made known,
* predestinated unto life ?' for God * makes a con-
* ditional offer of salvation through the merits of
* Christ, to all men, who are favoured with the gos-
« pel.' But I may fairly leave this part of the article
to plead its own cause, and our's also. I wish- not to
make any comment upon it; or to give one clause
which it contains, in my own words. For me to
' John i. ]?. 2 Cor. vi. 17. 18. Gal. jii. 26. iv. 6, 1 Johnv. 1.
* • Predestination to life therefore is not an absolute decree of
' eternal happiness to certain individuals, but a gracious purpose
' of God, to n^ake a conditional offer of salvatiop to men, throngl^
*¦ the merits of Christ,'

ON THE FOURTH CHAPTER. 185
say, on any part, ' That is, &c,' would be sure in
some measure to darken the clear li^ht, in which, as
it appears to me, it now exhibits the doctrine of Scrip
ture, It ^eaks my sentiments, and the sentiments
of my brethren ; and let it speak them without a
comment. I am conscious, that I could not ; and I
do not believe that any of them, so much as think
they could ; so fully, so simply, so unexceptionably,
express our sentiments, as this article does. I shall
only add, that it supposes all, who are predestinated
-to life, '¦ called according to God's purpose by his
" Spirit, working in due season, &c." actually per
severe to the end, and ' at length by God's mercy
' attain eternal life.' It is manifest, that the com
pilers kept in view the statement of St. Paul in the
eighth of Romans, throughout the.whole.^
P. cclxvi. l,'27. ' This godly, &c,'* ' As the godly
* consideration of predestination, and of our election
' in Christ, is full of sweet, pleasant, and unspeak-
^ able comfort to godly persons, and such as feel
* in themselves the working of the Spirit of Christ,
* mortifying the works of the flesh, and their earthly
» Rom, viii. 28 — 31.
* ' This godly consideration of predestination, and our election
' in Christ, is fiall of sweet, pleasant, and unspeakable comfort
' to godly persons,' because, from a consciousness of their own
' obedience and religious walking in good works, their faith of
' eternal salvation is greatly established and confirmed,' and they
' are supported under all the distresses and calamities of this
' mortal life, by looking forward to the prize of their high calling
' in Christ. Such are the predestination and election which our
' church maintains, and recommends to its members as replete
- with comfort,'

1S() EEMARKS
' members, and drawing up their mind to high and
* heavenly things ; as well because it doth greatly
' establish and confirm their faith of eternal salva-
' tion, as, because it doth fervently kindle their love
* towards God : so for carnal and curious persons,
* lacking the Spirit of Christ, to have continually
' before their eyes, the sentence of God's predesti-
' nation, is a most dangerous downfall ; whereby the
' devil doth thrust them down, either into despera-
' tion, or into wretchlessness of most unclean living,
' no less perilous than desperation,' {in atjue pernici-
osam impurissimae ¦ vitce securitatem.) — Before I enter
on the subsequent part of his Lordship's exposition
of this article, I must intreat the reader, to peruse
repeatedly the whole passage which I have quoted
from it ; so as to make himself fully satisfied as to
the import of it : observing only, that two, and but
two, descriptions of persons, are noticed, viz, ' Godly
' persons, and such as feel in themselves, the worfc-
' ing of the Spirit of Christ, &c ;' and ' curious and
^ carnal persons, lacking the Spirit of Christ ;' and
that the effect of tke' same doctrine on each of theffl
when fully considered, is stated and contrasted. —
His Lordship has seen good, to substitute, instead
of the language of the article, ' because froiU a con-
' sciousness of their own obedience, and religious
* walking in good works, their faith of eternal sal-
' vation is greatly established and confirmed; ami
' they are supported under all the distressed of this
' mortal life, by looking forward " to the prize 9^
" their high calling in Christ." Now let this be com
pared with the article itself; and let the reader :&^

ON THE FOIIRTH CHAPTEK. 187
himself, whether a new article be not, in fact; sub
stituted. The effect of the godly consideration of
' predestination, dnd our election in Christ ; the
* character of those, to whom this is full of sweet,
* {feasant, and unspeakable comfort,' and other
things are greatly altered : but the clause, ' as be-
' cause it doth fervently kindle their love toyvards
* God,' which is a special, distinguishing effect, of
the consideration of personal eleetion to eternal life,
in such ' persons, as are described in the article, is
wholly omitted: and another propos'ition, true in-
indeed, but npt hinted at in the article, is substi
tuted for it. And then it is added, ' Such are the
' predestination and election, which our church main-
' tains, and recommends to all its members as replete
' with comfort.' Here, ' by the W£ly, it shoidd be
observed, what energy there is in unqualified con-
fidfent assertion, especially vvhen supported by re
putation, learning, and authority ; and in favour of
those sentiments, which are fnost popular, and most
agreeable to' the human heart ; especially, if it tends
tp expose to odium, those who are generally disliked.
This firgure of speech is equally powerful among
churchmen and .dissenters, Calvinists or Antical
vinists ; or men of any party, in church or state, in
politicks, nay, in philosophy. If a superior man,
without hesitation, boldly assert any thing; multi
tudes give him credit, that he eould prove it, if he
chose, though he has nPt done it. Thus men follow
their difierent leaders,, implicitly, from the members
of a methpdist society, through all gradations, to the
immense multitudes, who profoundly reverence the

188 KEMARKS
ipse dixit of the Pope, or ofthe conclave of Cardi
nals. In the mean while, argument however con
clusive, produces no effect ; nay, can gain no atten
tion ; except among a despised, and very small,
minority. All must allow, that hypocrites and en
thusiasts have, in this way, amazingly succeeded:
therefore men of enlarged mind, liberal education,
and superior endowments, should be careful how
they sanction it by their example.
P. cclxvii. 1. 11, 'But in, &c," I must here
' ' But in the same article it tells us, that ' for curious and
' carnal persoi^s, lacking the Spirit of Christ, lo have continually
' before their eyes the sentence of God's predestination, is a most
* dangerous downfall, whereby the devil doth thrust them either
' into desperation, or into wretchlessness of most unclean living,
' no less perilous than desperation,' What is this sentence cf
' God's predestination ? It cannot be the sentence of predestina-
' tion we have been considering, by which God purposed and
'' decreed to, save all who shall believe and obey the Gospel ; this
' merciful and consolatory doctrine cannol be the suggestion of
' the greal enemy of mankind ; il cannol drive men to " desper-
" ation," because it says to every one. Repent, and you shallbe
' saved : jt cannot lead men to ' wretchlessn|ess of most unclean
' living," because it says, that without good works no man can
* be saved; and a real ' everlasting purpose of God' cannot be a
' dangerous downfaU" to any part of his rational creatures,
' Where then are we to find this supposed ' sentence of God's
' predestination,' which is attended with so much mischief and
' danger ? — In the works of Calvin,T-We there read, predes-
' tination we call the eternal decree of God, by which he bas
' determined wilh himself, what he willed to be done concem-
' ing every man. For all men are not created in an equal con-
' dition, but eternal life is pre-ordained to some, eternal damna-
' tion to other*. — That therefore which the Scripture clearly
' shews, we affirm, that God, by an eternal and immutable
' counsel, once appointed those wbom he j should hereafter will

ON THE FOURTH CHAPTER. 180
again intreat the reader,' to peruse carefully the
article itself, and then to decide, whether two dis
tinct doctrines are stated, one in the article, and
another to be fetched from Calvin's works. No
intimation, not even the most distant, is given of
this. Calvin is no more considered in the article,
than if he had never existed ; much less, is there any
reference made to his works. The same doctrine,
is indisputably spoken of from the beginning to the
end of the article. * What is this sentence of God's'
' predestination ? It cannot be the sentence of pre-
' destination, which we have been considering, by
' which God purposed and decreed to save all, who
' to take into salvation, those moreover whom he 'sliould Will to
' devote to destruction. 'We assert, that this counsel wilh respect
' to the elect was founded in his gratuitous mercy, wiihout any
' respect to human worth ; but that the approach lo life is pre-
« eluded to those whom he assigns lo damnation by his, just
* indeed and irreprehensible, bul incomprehensible, judgment.'
(Translation by author of Refutation.) ' Here it is niaintained«
' that God has eternally fixed the future destiny of every indivi-
' dual of the human race ; that he has -irrevocably decreed to
' bestow everlasting happiness upon sorae, and lo cansign others
' to eternal misery, withoul any regard to their merit or demerit.
.' Those who believe this doctrine, who have this sentence conli-
* nually before their eyes, will either be in danger of falling into
' despair, from a conviction that it is impossible for them to be
' saved, that they -must inevitably suffer everlasting torment ; or
* they will be apt to practise every vice to which they feel any
* temptation, from a persuasion that they belong to the chosen
' few, who must necessarily be saved,, whatever may be their
* conduct. It appears, then, that the Calvinistic doctrines of
* election and reprobation are not only iiot maiiitained in this
' artiele, bul that they are disclaimed and condemned in the
' strongest terms.' 4

igo REMARKS
' shall believe and obey the gospel, &c.' Certainly;
it cannot be the doctrine of his Lordship's comment:
but it can be, and undoubtedly is, the doctrine stated
in the preceding part of the article. His Lordship
having, in fact, substituted another article, in the
place of the seventeenth, by his comments on it,
reasons from his own article, as if it were that
of our church; and, as far as his comment is
concerned, he reasons plausibly, if not conclusively.
' This merciful and consolatory doctrine cannotljci
' the suggestion of the great enemy df mankind.'
Does the article then affirm, that the doctrine of
predestination is * the suggestion of the great enemy
' of mankind >' The great enemy of mankind knows
well how to suggest false, but plausible, inferences
from the doctrines of revelation in general, and from
this in particular : btit the doctrines themselves are
not his suggestions. " Even as our belove<i brother
"Paul also, according to the wisdom, given unto
" him, hath written unto you ; as also in all hiS
" epistles, speaking in them of these' things, in
" which are some things hard to be understood,
" which they that are unlearned and unstable, wreistj
"as they do the other Scriptures, to their own de-"
" struction.'" The doctrine may be scriptural, whole
some, nutrimental, nay, essential: yet an unstable
and uninstructed mind, either with, or even without,
the devil's suggestions, may wrest it to the mms
own destruction. The nuscbief arises not from the
doctrine, but from the state of men's hearts, as the
» 2 Pet. iii. 15, l6.

ON THE FOURTH CHAPTER. 1§1
ahicle has most clearly stated. There is no doctrine,^
however consolatory or practical, that the proud,
carnal, ungodly heart, will not thus pervert: so that
nothing can possibly be adraitted, on this ground,
against the indisputable certainty, that this latter
part of the article speaks pf the same predestination,
as the former part does. How far the compilers of
our articles, would have objected to the quotation
from Cakin, (of which I have given his Lordship's
translation,) is another question: and certainly it is
adduced, as one of the most exceptionable passages
in his writings. But they could not intend, in
drawing articles for the church of England, to com
bat and condemn this, or any other passage, in Cal
vin's works, without making even the , sraallest allu-
ftion to them. When the quotations from Calvin
come under consideration, his doctrine will be more
particularly considered. — ^In what follows, as a com
ment on the quotation from Calvin, it is said, ' to
' consign others to eternal misery, without any re-
* gard to their merit, or demerit.' This, Calvin
does not say : his silence on the subject may be, and
I think is, reprehensible ; but his silence should not
be construed into a positive assertion of an opinion,
which probably he did not hold. But, whatever
Calvin believed, or did not believe ; our article has
nothing at all to do with his creed. If the compilers
of our articles, intended to oppose Calvin's doctrine;
why did they not say so? And why did they leave
their doctrine so obscure, that for much above two
hundred years, no one, either Calvinist, or Antieal-
vinist, ever thought of their real meaning ? They

igi REMARKS
evidently shew, (what all who have had enlargfed
opportunity of making observations, must know;).
that the doctrine in question, though scriptural, and
very useful to humble, pious christians, is capablei of
being pei-verted by the carnal heart, and the devil's
temptations, to the most perilous and mischievoufr
purposes, of dire desperation, or licentious presumpr ;
tion. And thus the gospel itself, as preached by
St. Paul, was "a savour of death unto death" to
some ; as well as " a savour of life unto life"' to
others. — The words ' from a persuasion that they.
' belong to the chosen few, &c,' are a comment on
Calvin's doctrine, which he would most decidedly
have protested against, ' It appears then, that the
' Calvinistic doctrines ' of election arid reprobation,
* are not only not mentioned in this article ;" but that
' they are di^claijned and condemned in the strongest
* terms.' — It may be admitted, that the Calvinistick
doctrines, that is, all that Calvin held, are ' not
' maintained in this article :' but where are they dis-'
claimed and condemned at all, even by the most
distant intimation ? And, surely, if his Lordship
had been employed to disclaim and condemn theipi
he would have done it, in much clearer and stronger;
terms. The doctrine of personal election to eternal
life, is, as I must think, every impartial man will
allow, greatly countenanced, if not fully declared,
in this article. Reprobation is not spoken of: they
who are not elected, are passed by : " The Lobb
" hath not chosen these." ^ But I would maintain
• 2 Cor. ii. Io— 17. ' 1 Sam. xvi. f— 10.

;

ON THE TQURTH CHAPTER. IQS
UP ktndror degree of Calvinism, either as to personal
election tP eternai life, or of the final perseverance
of true christians, beyond what .this article expresses^
and the ;sa,me method; of commenting, if applied to
our w0rks, wpuld prove, quite as conclusively, that
we, i^isfilaijtn and icpndemn Calvinism, in .the. strongest
manner. His Lordship has, not adduced the' con^
elusion of the article, which distinguishes between
the revealed will pf God, in, the SCriptijres, ahd his
'counsel secret to' us.' . ifrFjjrthermcre, we must
f receive . God's promises in such , wise, 'as they be
'generally set, forth to us, in holy Scripture': and
'in our doings, that \vill of Gpd is to be fbllowedi
'which. we have expressly declared to us in the word
of God*i'' "The .secret things belong unto the
" LopD^ our God : but those things, which are re-
", veakd. belong, linto us, and tP our children for
" ever ; that, we may do all the words of this law."^
This distinction,, on the Calvinists' principles, is of
great importance; but it vanishes out of, sight, ont
theprinciples of our opponents. »
I shall now, give the article, as it stands, in 'the
', Refuta,tion,' by cpllectinig, together the comments
made on each part of it. ' Predestination to life is— -
'the eternal purpose of God to deliver froin wrath
' and damnation, and tp bring to everlasting salva-
' tion, those to whom Gpd: decreed to make jknown
'the. gospel of Christ .-^Thpse who are eudued
* vyith, so excellent a benefit of God, — be called ac-
' cording to God'? purpose,: by his Spirit working
E!eut.'X2Mx.i29,
VOL. II. O X

ig4 nsMABKS
, in due season ;' they on their part conform t©tli«
* conditions of die gospel-covenant, by obeying tbe
* calling, and walking religiously in good worbj
f under c the influence and assistance of the Holy
f Spirit; and, as a, reward, they fire justified in this
^ wprld, are made sons ofJGrod by adoption, areraSde
¦' like the image of Christ, and at 'length Jattata ever-
Masting felicity. This godly consMeFatloh^ of pre-
' destinationi and ^our election in Christ, is full of
? sweet, pleasant, and iuhspeafcablfe comfort to gsod'ly
* persons : "becaase from a consciousness of theirown
'obedience and religious walking in good w6pks,
' their faith of eternal salvation is gr€atly eSta'bKsl^d
' and confirmed ; and they, are supported Under'all
' the distresses and calamities of this mortal lffe,'fcy
? looking forward to the prize of theif high calling iii
* Christ.' '• Here' (in Calvin's works,) ' it is main-
* tained, that God has 'eternally, fixed the destiny df
< every individual ofthe human race; that fee has
1 irrevocably decreed to bestow everlasting happiness
* on some, and to consign others to eternal misery,
* without any regard to their own merit or demerit.
? Those, who believe th|^ doctrine, who have thij
' sentence corifinuiifty b&fore their eyes: witteith^
^ be in danger of falling into despair, from a corivit-
*tion that it is impoj^sible *fbr them to be savH
< that they ^mttit inevitably suffer evierlasting tor-
< ment ; or 'they will be apt tb practise evQry vice'to
* which- they feel any temptation, from a persuisitffi,
* they teeteng td ihe. chosen few, it^ niult 'nfee^t-
* sarily be saved wha.tever be their conduct.' Yet
^ven this article does- not ''.^ttfelaim the Calvinistick
1

Gir THE iavkiU CHAi>T£ii. jg5
* ddctrlnes of election and Usprob^tioft, in tkk

* tStongesf terms.'

And now Ifet me ask the feadel?, tfrhether thes
article may not be supposed more to favoat* the sen
timents of those, who would by ao means willingly
allow thatl 6ne word contained in it should be
omitted, or altered ;. pt one word added to it i and
who would bave it speak for itself withoiut any cotti-
meat ; than it does the ^ntimCnts of those, whpsei
(;x>nuneRtSr by omissions, alterations^ and additions;
in hd substitute another artide in tbe place pf it ^
It may Easily be perceived, that should legal autho
iity change the artide, as it now stands ; for tbat
ahate pnen in his Lordshipfs vi^ords t which part of
' the clergy would be gratified, and which part wPuM
be grieved : and this is enough to decide th)e ques
tion, tvhether it be CalYimstick, or Anticabinistick,
in the modern use of these words: for that it does
not adopt ail Calvin's views, we allow ; and add^
' No more do modexn Calvinists,. espedallij among
* the ewangelicar cleirgy.'
P. cdxis. 1. 20. ' J¥ith. respect, &c."^ Tha clauses
from; the litiiirgjr refer to the wdl known passages itt
the prophet : ^' Bia^se I any pleasure that the vt'icketd
! '¦ - , i '
* ' Witb respect tp our liturgy, tfea passage in- tjie absolution,
^ t^at God ' desireth hot t^e deatfi of a sinner, but rather th^t
? he may turii ften- \i\s wicicedness- and livfe,' stud the beginning
* of the t6i*d GOHecl! fo# €qO* FrMay, ** O' tMSycMal Gad, ¦wfo^
"' hast, inadei 911, nvjnv and Irat«9t Qo^Uilg that tb«<»< Haiti ;irad<9, Qoe
" wouldest the deatlv of a sinner, but rather that he should be,
".eonKertgd.andrUvB,!' saa; psrfeeptly ippcjosistentmSb the iijesf ol,
'. jiartiat r9de.iinptw^ . ^^ cleady m^V that 9o4 .h^is a^dedt te
' every man tl}e means of ViWlsing,9ttt hJs salvation.*
Q2

igS KEMARKS
^f should die, saith the Lord God, and not hat he
" should return from his ways arid live ?'' " As I
"; live,. ;saith the Lord God; I have no- .pleasure in
" the deat'h of the wicked; but that the wicked turn
"from his way and' live."^ ' i have more;delight
' in the repentance aiid iconversioit: of the wicked;
'and in pardoning and saving the peniteiDit ;, than in
' punishing the impenitent,'' " Ldes,ired' mercy aiid
" nbt sacrifice." 'I preferred mercy "to sacrifice.''
The clause, 'hatest notiiing that thou, h^tmade,'
is .not grounded: on any particular text in Scripture:
but' certainly God hateth nPt any of the works, whicli
he lias made, continuing* to be what he made themi
"/God saw every thing that he had made, and behold
" it was very good." Yet after the fall it is said:
" It repented theLoBDi that he had 'made man, and
," it. grieved him at. his heart." ^ " Thou hatest all
" the .Workers, of iniquity."'' Yet, while God' hates
t'he, characters of sinners;, he manifestsgreat kind
ness anti compassion to their persons* In temporal
things, " The Lord is good ' to all ;" and ", mafeth
*' his, sun to rise on the evil and ' on the good; and
"sendeth^ rain on; the just and on the unjust."'
l&ud " God. :solo»ed: the worlds that he gavd hi* only
" begotten Son, that whosoever believeth in him
" should not perish, but have everlasting life."* Yet
thisconsists with his revealed determination to punish
with, everlasting destruction, all impenitent sinners,'
all, " who know Hot God, and obey not the gospel
' Ez. xviii. 23. xxxiii. 11. » Hps. vi. 6, Matt. ix. 13. Gr.
3 Gen.;i 31'. vl6. '-' " Ps. v. 5. ' s Ps. cxiv. 9. Matt. V.45.
* John iii. 16.

CM THE FOCHTH CHAPTEE. IQ7
:" of our Lord Jesus Christ :" ahd it equally 'agrees
with bis forknowledge and secret purpose respecting
individuals. As few of the evangelical clergy hold
either partial, or particular, redemption, we are not
concerned in the inconsistency of these clauses: with
that doctrine :, but we cannot. allow them clearly to
inlply, that ' God has afFoi^ded to evfery man the
f means of working out his salvation:' because nothing
is said concerning those means ; and because' a vast
proportion. of niankind are destitute ofthe light of re
velation, and ''perishing for the lack of knowledge."
When .we pray, ' Have mercy upon, all Jews, Turks,
* infidels, (evidiently including, or principally mean
ing idolatrous Gentiles,) 'and hereticks, .and take
' from them all ignorance, hardness of heart, and cori-
' tempt of thy word, and so fetch them home, blessed
'Lord to thy flock, that they may be saved among
* the remnant of the true Israelites, and; be made
' one fold under one Shepherd, Jesus Christ our
' Lord ;' we take it for granted, that unless , they.
'receive the word of God, and belieye in the Lord
' Jesus, and be gathered into his fold,' they cannot
be saved. But" how shall' they believe in him, bf
" whom they -have not heard ? And how shall they
"hear without a preacher?'* The whole collect
implies, that they who h^ve not the word of God,
" the word of the truth of the gospel," are destitute'
of the means of 'Salvation ; and is totally inconsistent
with the sentiment, that they may" be saved for
Christ's sake, by obeying the light of nature, with
out hearing of Christ, or believihg in him.

J>. cdxx. I. 23. « Is it not, &c.'* Certainiy.it is
f the principle of our church,' that Christ purchaseij
tbe redemption pf every * pne of its members ;' and
will certainly save every one of those, who are truly
such ; ^nd it takes it for granted, that the communi
cants, according to tbeir profession, are true be»
Jievers. But, in the present state of things, tha
jEommunicants, in this land, fornj a very small part
pf that multitude, who are called * members of the
^ established church ;' that church is only 9 smsW
part of the universal visible cHui*ch : and the visi»}«
i?hurch does notj at this day, contain more than one
third of the human species, probably much Ipss.
This pr^ppiple, therefore, cah do little tpwards esta
blishing the doctrine of univ&rsal redemption : and,
J cannPt see ^^ difficulty, in reconciling it tpi the
(Palvinisjack daetrinsi of eleetioii, or eyen reprobflT
tion : for none svippose, that any true believers wilt
be found ahipng the r^obate : and the commtimT
pants are addressed and prj^yed for, as true believers,
P.£eb?xi.l. 9, ' The, &c.*' Why do we pray,
. ' ' Is itnjlt thfB the Fwiwiiile of ourchHreh, thet Christ bp his
f de»th purchased the Redemption of every one of its RieEn^BySf
' Hind can this principle he reconciled with the patyipistic tejaetSiflf
* election and reprot^atipn ?' '
* « The ipihjster afterwards prays, tfe^t f this child now to I*
^.bHpti^!edr ipay beeiy* the fi^lbess of :GQd's grace, and aver
jfanaiij in the number of God's faithfial anil eleiot eljil^feP ='
'¦ This prayer evidently giiews, tbgt qqr phurpji copsidersjhs'Ij'JS'?
a? placing eyery ghild in the ntimher of God's elect, ^d that
this election does not imply a fertaiHty pf salvatidn. EVeiy
^ptized <:hild, sa^i o^r fiiwdi, \s m eikct peri^n, mitf oT

ON THE FOt^ATH CHAPTEH. ipg
for thes^ blessings, if inseparable from the external
administration of baptism ? Where dP'eS our church
sayj that every baptized ' child is art elect person? '
Certainly the assertions here made are Ppposite t6
the- fundamental principles of Calvinism : but they
are not the assertions of* our chufdh. The prayei* ii
offered before the Child is baptized: and, therefore,
ii baptism he dUdUoti, (aS" well as regeneration and
juistifidation,) before it is eUcted : the words, ' ever
' remain the number of thy faithful and elect chil-
' dren,' cannot ref<^r to the present stat^of the child,
as unbaptized, according tP this principle. But the
Word fdillfuli ought also to be noticed. EJoi^ bap
tism like<Vis6^ make the infant Afaithful, Pr d believer P
' Why then are infants baptii^ed, when by reiason of
* their tender age they cannot perfoi'fri them ?' (re
pentance and faith.) When th6' infant, advancing
to riper yCars, becomes' a t'rue! believer, and ^rteeiV'es
the fulness of God's grace, in Answei' tP the prayers
made for hini • he i*. ttianifested to be Prte^ of the
eleet children of God; and wS prajr, that he rtJay
thug bfe ntiintoered w^th them, ind continue among
them, to the end. " I fenoW that thi*" *^H turn to
" nfty salvation, through your prayers, a'nd the silp-
' tAay not continue an elect person, and miy loriiay not b*
' saved. Can any as&ettioiis be more op^sif'eU» the fundamental
' principle pf Calvinisrp ? ; After the baptismai, M'lPi'dsi are' pro-
' nounced, the child is ;decl.ared tp be ' made , partaker of .th»
' death d[ Chrtst,' ' aod consequefttly the redemption purchased
' by Christ, according to our church, extends t» (?very per«os
' received' into feisjholy iellgion by fedptSsm.'

'200 REMARKS
" ply of the, Spirit of Christ."' Qur continasnct
in a state of grace,, howevei* ensured by the promise
and covenant of God, and the intercession of Christ,
must always, be sought by prayer, as- pleading the
promise, &c:, and this is as proper, in respect, of
others, as ourselves. But how can an election, re
ceived in baptism, and liable to be; lost again, be
|nade to accord with the apostle's words? "He hath
" chosen us in Christ before the foundations of the
"world, that we should be holy, and witboijit blarae
" before him in loye." " Gpd hath from thebe-
" ginniug,. chosen you to salvation,, through s^ncti-
" ficatiorr of the Spirit and, belief of, the truth;
" whereunto, he hath called you by our gospel, to
"the obtaining: of the glory of pur Lord Jesus
".Christ."* Or. to the; words pf our article: 'God
^ has decree4 by ;h.is counsel, secret to us, to deliver
* from oiirse an,4 damnation, those whorh he hath
'chosen, in Christ out of mankind; and tp bring
* thejTi'by Chrjst to everlasting salvation, as vessels
' of. honour.' Can a baptismal election, such as is
described in the quotation, .b^v^C; election here
spoken oi}—Uniyersal, or general, redemption, im
plies sorne^hing more, thaii that every baptized per
son should have encouragement to seek forgiveness,
thrpugh the propitiation of the death of Christ ; for
this all men, to whom any report ofthe gospel
comes, equally possess : but it implies much less,
thart 'that every baptized person is actually inteirest^<H
' Phil. i. 19. » Eph. i. 4, 2 Thes. ii, 13, 14.

ON THE FOUKTH CHAPTER. 201
in that propitiation, in the same manner, as all true
believers are. It has been observed, that the offices
of our church go upon the supposition, that men
are \yhat they profess to be : the profession, made in
baptism, by adultsi, if sincere, actually proves them
partakers of the death of Christ : and the profession
made by parents and sponsors, at the baptism of in- ¦
fants, in their name and stead, is taken as the pro
fession of the iUfants; and so they are spoken of, as
partakers of the death of Christ. But it does not
appear tO;me, that this has any relation to the subject
under iconsideration : for even were every baptized
person, (in the fullest sense, as inseparably . con
nected with everlasting salvation^) partaker of the
death of Christ ; nothing could from this be in
ferred, in respect of the immense multitudes of un
baptized people in the world.
p. cclxxii. 1. 22.. ^ All the elect people of God, that
'. is, as we havejust seen, all who are admitted into the
'church; of Christ, by the appointed form of bap~
'itism'— 'If , the cpmpilers of our liturgy meant to say
this ; why did they not dp it, in clear and, explicit
terms ? If ' all that are admitted into the church of
', Christ be " the elect people of God;" then they
are all ' sanctjified by the Holy Spirit,' without ex
cepting the vilest wretches to be found, not only in
protectant churches, but inthe chureh^pf Rome also;
and every man, who has been baptized, however
distinguished by abominable vices,- or damnable here
sies: for 'the Holy ' Ghost sanctifies all the elect*
'people pf Gbd.' Few men, I should suppose,'
viewing this opinion, in all its hearings, as breaking.

26^ E^MAIiKS
down all distiri«^rpn between real and ndminat chris-
tians; bietween the mPst emiflertt saints, and the
most atrocious murderers ; v^ill be disposed fp acce^
to it. Surely the " elect of GPd, holy and bekx\/6d ;"
" those whom God hath chosen in Christ, befdfe the
" foundatipn of the world ;" " the elect, according
»* to l^e forektiowledge of God the Father, through
*' sanctificatipn of the Spirit, unto obedience, and
*• sprinkling of the blood of Cbrist; " are A. distiuet
company, from^ the heiierdgeneoa^ mass^ wh© bavg
* been admittefd into the daiurcb by the appointed
* form of baptismi' 'Wheipftfore they, which, be
* endued witth so excellent a ibehe^ftt: of Gody- (au
* being chosen in Christ out apf minkind,) becailled
* accoj^ing ta God's purpose, by his Spirit worfciii^
* in due season ; flhey thifougH' g*abe ofcey the calliufj
* they be justified freely ; tbey be made the sons d
* God by a(9ipptiott ;,! tbey be inbdd like ihe image- of
* his on-ly-begptten Soii SfSsas Christ j fihey wjdk re-
*• ligioii^ly iw g6od wfi»Jt6,-aftd at length, by Gotf^
^ mercy, tbey attain toJeverlasjting fdKcityr kti
these ftie same persons ais tbe vsshblti company of
baptized pe»s'^n<^?' "¦•>¦¦
: P.' ddksiii! last flne'. ' All the, &c.'^ Tber^ Vftse/Li
p^othing, ift'this-paissage, but the xii'ord true, before
« itieanbers' of' the charch of Christ-,' to rehdei' it,
according to' our views, correct; but all baptizeti!
¦ -y <• AW the \watld!" ' eompreliefflds the whole .crsatiM; '"all
'• njaiBkiojJ',' 'is ls»^ extensiv«,f aiYd ineliu^ oijlj die rational
^ part of the worldv" all the elept"^ ' i» agaiamoKe confined, and
' inclu'd'es /)nly that part of mankind who are members of tie
» cb'urcjb of Ciii

ON THE FOURTH CHAPTER. 208
persons, f all who profess and call themselves <?bri9r
* tians,* are not ' true members of the church of
* Christ y else why do we continually pray, that
f they raay be led into th& way of truth ?' For aU
true members of the church of Christ, b^ve beea
f led iqtp the way of truth.' [
P. oekxiii. 1. l^S. Although, 2ce." Here 14$
lordship grants the whole; of what most of us re
quest 5 and,, abiding by this conlCesSionj, we will ad-»
mit his doctrine, of. general redemption ; nay, w«
will not object to bis calling it universal ; p>r<^ided
it he understood, that none ultimately share the
(Eternal blessedness arising from it, t^xdept those, that
are renewed by the Holy Spirit, * who sanctifies all
' the'elect people of God.'
. P. cclxxai', U 17. This passage, kc" 'This
* passage proves incon trovertibly that otir church'
does not hold with Calvin, and very many Calvinists,
hold the doctrine of .particular redemption. —Yet
Calvin allowed, that the redemption of the l^j^ioijr's
* ' Although it has pleased God, in the unsearchable couhsels
• of his wisdom, fo hestbw upon 3 pstulidr people, diosen in
' Chi-jst, the ^nctifyi»g^iBiliieni3e'i>f his Holy Spirit.' -
^ ^ Thi? passage of our ci>teclwi], proves ibctjntroi^tibly that
' oiir pburch is ^ot OalgitAgtic. The Calvinist raaintains, tbat
' Christ redeemed only the elect, meaning only a sm'all portion of
* christians ; but every memtier of our churdi is taught, before
» he tj^kes Bpon biftisetf bis baptismal vow, that ' Christ' redeftned'
'¦aittcnankiiul.' .; "She CabiiiniEt! says, Ibelieve in ($od tbe iSoQ,.
' who hath reiji^itJied.pie and jihe elect peopl? of Gdd : our cate-
* ,cb«men says, ' jt believe in,GtQ4 the Son, who hath redeemed,
''me and all mankind.' '"These t^yo propositions cannot be
' reconciled, since ' the elect people of Gfod' ' must be only a
' part of ' all mankind.'

204 REMARKS
death, being infinite, was sufficient for all; thotigh
effectual only ior the electi^ — ' Meaning Only a small
^portion of christians:' alas I' I fear, the fact provesj
that only a small portion of nominal christians aw
true christians: but, undoubtedly, Calvin, and all
Calvinists, include all true christians, according td
their 'views, of what constitutes^ -real Christianity:
^nd indeed many, who are not at present true ohris-
tians,'but who shall ' be called "According ' to God's
* purpose' working indtie season;' and through grabe
* shall obey the call.' " Other sheep I have, which'
" are not of this fold; tbem alsp must I bring, and
"they shair hear my voice."^' I certainly agreie
with his Lordship, that a Calvinist, who rigidly holds
particular redemption, cannot consistently accede to
the -doctrine, • stated in this part • of our Catechism.
in the year 1786, I maintained this opinion, araidst
Calvinists, who revolted frPm it, in a Sermon, which
was then printed ; and has been repeatedly reprinted:
and after twenty-'five years' study and reflection ; I
Still, in this particular, agree with his Lordship ; and
so do hy f^r the greater part of the evangelical
clergy. — " The elect people of God," who are sane-'
tified by the Holy Spirit, are alas! to this day, bnlya
part, a very small part of mankind, and of professed
christians. May God increase; their number a hun
dred fold, how maijy soever they he 1 — ^The quotations.
from the homilies, being r made without' any com
ment, need no remarks. All I need sayj is this:'
that I earnestly request the reader, attentively and
John X. X6.
6

ON THE FOURTH CHAPTER. ^03
repeatedly to peruse the homilies in general; and
those especially, from which his Lordship baa made
quotations: niimely, 'The homily en the nativity
* and birth of our Saviour Jesus Christ;' ' The ho-
'mily'ifor;Good Friday :^ and 'The hoinily ofthe
' iwortby'J receiving, and reVerent ¦ esteeming of the
?sacrament of the body and blood of Christ.' I,
and, (I think, I may. answer for it,) my brethren
are perfectly willing, that our sentiments should be
jfaj>/^ 'judged according to the doctrine of these
homilies : and I do most sincerely and earnestly
pray, that the same doctrine may sound, clearly and
fervently, from ev^ry pulpit, in the established
church, in Great Britain, Ireland, and all dependent
colonies; and throughout the. whole visible church.
I. have no allowed desire, superior to this; except,
that the same may be made knownj by faithful mis
sionaries and ministers, accompanied by the power of
thei Holy Spirit, to all Jews, MPhammedans, and
Gentiles, even to the ends of the earth. I do not
so much as wish, that any thing different from the
doctrine of these homilies, should be published to
mankind at large. There may indeed 'be. .subjects,
treated on. in the homilies, which were more suited
to those days, than to the present period : and to
Britain, 'than tp the nations of the earth at large :
yet these al?P; were wholesome doctrines for those
times, and are by no means unsuitable to our own.
Butthe hon^ilies, * Oil reading the Holy Scriptures ;'
' Of the misery of all mankind ;' ' Of the salvation
*' of all mankind ;' ' Of a true and lively faith ;' ' Of
' good 'works ;' ' Of christian love and charity ;'

305 REMABKS
« Of the nativity ;' ' On Good Friday ;' * On Easter
• Day ;' 1 On the worthy receiving , of the sacra-
? ment ;' ' On Whitsunday ; ' On repentaoicje and
*- true reconciliation unto God ;' contain those views
of Christianity, which I would plead for': and they
wholly mistake the sentiments, even of the more
calvinistical part of the evangeKcal clergy; who
tlhink, that by merely quoting the hotmlies^ witbomt
the imposing elFect of ingenious comments, orob*
servations ; they can adduce any thing fcpm this
source, which militates against our sentiments.; at
least against those sentimexits, wbich vve think, sof.
fieiently iraportant to defend by controversy. As it
has been saoid, respecting ihe seventeenth artjcle;^ so
I would also say cortDceming. the homilies : Jet thera
but speak without comojenit ; amd we are ready to
abide by their decjsiQu.
P. cci xxix. 1. 2i. ' The.pecaliary &c.'^ Thej&«t&iy
opinions <if Calwin, (soda as were peculiar to> hint
exclusively,), cannot be fouiiaded in the word of Go^
or found in the writingjs of others, publick orpri-
vate, except his avowed disciples -.: but the dactrine
pf personal \ election to eteroal life ;: includingr the
perseverance of all true believers ; as \tw11 as thoM!
of original sin, legeneration, jusAifi^aldoM h^ feitb,
aalvation by grace, good vssorks the fruit and. evidenca
pf faith, as held hy him ;. I ann canfidentj have been
prowd, to he tbe doatriae of Sctfipture^ and!;«rf ' ouiC
* actictesi litufi!gy,t and honiiiiest.' "What peculiar op
' 'the pequli^r opinions of Calviaare uot feunded. int^A
' writteftword of God, or reconcilable with oijr aKticles, liturgy,
* aod boHKlies.*

ON THE FOUETH CHAPTER, 807
nlons of Caivin are iiitertded, might, with advant
age to perspicuity, have been here explicitly stated :
but when the quotations from him come under con
sideration, it will ' be seen, in some measure, what
opinion* were pecudtar to this author a;nd to the more
syStematiok Calvinists i and what were also common
to numfbers of others. nc
P. cclxxxi 1. a Ic. ' There are, he: ^ * There are
^^ristianSj'&cv' Men, ' who profess, and call tliem-i
* selves christiaus,' and Who havebeen baptized, assert
this: but I roust use Dr. Young's words, and call
them * baptized infidels :' for to disbeii^ve . every
peculiar doptrine of revelation ; and yet to professi^^to
believe the Bible, is^ real- infidelity in the assmned
garb of a transparent hypocrisy. ' Genuine christi-
' * There are chrlstiws who assert that Adam's nature wa* not
' corritpted by the fall, and who admit no deigree of inoral in-
' capacity in the present race of men ; and tliat;' oii the contrary,
' theire are others, wlio assert that ibe sin of Adam produoed so
^ qbbiplete a change io his own nature, and in \ha,t of all hi>
' p9^f rity, that (|o<i's ral^ona}, creatures, who were inade but 3
' little lower than the ^jngels, are now a mere mass of corruption
• and ' wickedness, susceptible of no aniendment or correction
" from their own Tolontaiy eferts. But the church of England,
' kiaeping dear of both extremes, dedares, that the oatune of
* A.^anx vfaa^ greaj,ly , i^mp^ired a;nd corrupted by bi^ transgression
' of the ^iyi^Q^ coHpjtQa^d, and that be tr^nsngitted this weak aQ4
' depraved nature to eyery indivi(jl,ual of his' descendants; but it
' does not s4y that the moral powers of fti^ti. are etrti rely dfes-
''¦ treyed, or that their corrupt dispositions ave. totaUy incarrigilrlB;
' itaUows fee p^/versemss of t^e v»ill, and the vfl^oce of tfca
' pas^iocis, hn^t, it does- not discourage every l^u)dablQ and virtuous;
' exertion, by representing men as utterly incapable of checking;
' their inclination to evil, or of putting any degree of restraitjt
'• -apon tlieip ito^fiUlUiit*.*'

208 KEMAEKS
? anity can never be grafted on. any other > stock,
* than the apostacy of man. The .design to reinstate
' beings who have not fallen ; to propose a restora-
' tion without a previous loss ; a cure where there
' was no radical disease, is altogether an incongruity,
* which would seem too palpable to require confuta-
' tion, did we not so frequently see the doctrine of
' redemption maintained by those, who deny that
* man was in a state to require redemption. But
* would Christ have been sent, "to pxeach deliver-'
" ance to, the captive," if there had been no capti-
'vity?' And "the opening of the prison to th§ni
" that were bound;" had there been no prison, had
' men been in no bondage ?'^ The, rest of the sub
ject,: referred to in this quotation, has been^ fully
considered in the remarks on the first chapter of the
Pefutation. It would be difficult to find stronger
language, in any writer, concerning human depra-.
vity, than in our homilies. ' Of ourselves we be
• crab-trees, that can bring forth no apples. We
• bfe Tof ourselves of such earth, as can but bring
' forth weeds, nettles, brambles, briers, cockle, and
' darnel. Our fruits be declared in the fifth chapter
' of Galatians.* We have neither faith, charity, hope,'
' patience, nor any thing that is good in us ; and
' therefore these virtues be called there^ " the fruits
¦"'¦¦' '1 '¦ .. -.¦ , I< •¦'•¦' ,
1' of the Holy Ghost;" not the fruits of,, map.
' Hitherto we have heard, what we are of ourselves :
' Very sinful, wretched and damnable. Again we
'have heafd, how that of ourselves^ arid by our-

' More's Practical Piety. * Gal. v. 19-^21. ' Qal,y, ?2,23.'

ON THE POUHTH CHAPTER. Q,OQ
* selves, we are not able either to think a good
' thought, or work a good deed: so that we can
' find in ourselves no hope of salvation, but rath^t
' whatsoever maketh fPr otir destruction.'^ Now,
how can they he ' susceptible of amendment or cor-
' rection from their own voluntary efforts, who are
' not ' able' of themselves, either to think a good
' Ihoiighti or work a good deed ?' — ' As who ishould
'say, man ofhis own nature is flefehly and carnal,
' corrupt and naught, sinful and disobedient to God;
' without any spark of gPodness in him. Without
' any virtuous or gpdly 'motion, only given to evil
' thPughts and wicked deeds.'^ Whence then are
those voluntary efforts to arise, by which man may
correct or amend himself? Let the oppoSers of oui-
dbctrine, on this subject, as overcharged, produce
from any of our writings, Strdnger passages on the
subject, than these are, if they be able to do it.
Thixs ' man is very far gone, {quam longissime dis-
'tet) from original rightePusnfess, and is of his own
' nature inclined to evil, so that the flesh lusteth
' always contrary to the Spirit.'' ' There is no health
' in us.' ' We have no power to do good works,
* pleasant and acceptable to God, without the grace
' pf God by Christ preventing us, that We' iriay have
' a good will ; and working with us, when we have
' that good will.'* /Are not then our corrupt dispo
sitions ihcPrrigible, except by the grace of God?
But this by no means tends to discourage laudaible
' Second part of the hort\ily on the misery of man.
» Homily on Wbitsutiday. ' Art. ix. ^ Art. »
vol/. 11. P

(

210 BEMARKS
and vigorous, exertioris, in those whp are willing to
make them : " Work out your own salvation with
" fear and trembling ; for it is God, which worketh
" in us both to will and to do of his goPd plieasure."'
P. cclxxxi. 1. 9. ' One, hc.'^ The influence of
the Holy Spirit, on the minds and hearts of true
christians, must be constant, ii they be constant,
" stedfast, and unmoveable, always abounding in the
'* work of the Lord." For if he leave any one, or
even suspend his influences, either as grieved by a
man's perverseness, or to "try him, that he may
" knoW all that is in his heart ;" ' some deplorable
fall, or misconduct, will be the consequence. 'Be-
* cause the frailty of man without the6, cannot but
fall.'* The influences of the Spirit are sensible in
their effects ; for ' all holy desires, all good counsels,,
' and all jtist works' must be ascribed to him. And
when " the love of God is shed abroad in the heart
" by the Holy Spirit ;" " when we abound in hope
" by the power of the Holy Ghost ;" when " the
" fruits of the Spirit in love, joy, peace, 8?c," are
abundantly brought forth by us ; when, as a "Spirit
" of adoption, inspiring love to God, and joyful
' Phil. ii. 12, 13.
* ' One set of christians denies all influence whatever of the
' Holy Spirit upon the human mind, and another considers it as
' constant, sensible, and irresistible; but the church of England,
' while it acknowledges the influence of the Holy Spuit, con.
' tends, that the grace of God may be given in vain ; that it does
' indeed co-operate with the good desires of men, and strengthen
' their pious resolutions, but not in a manner which may be pei-
' ceived, or in a degree' which cannot be withstood.'
3 2 Chr. xxxii. 31. * Col, for J5th Sunday after Triaity.

ON THE ]^OUKTrt CHAPTEE. 21 1
" confidence in him, while we cry Abba, Father,"
" he witnesses with our spirits, that we are the chil-
" dren of God," and is " the earnest of our inherit-
" ance ;" is there npthing sensible, nothing which
may be perceived? Or how can we evermore rejoice
in the holy consolations of the Spirit, if we cannot
feel them}^ The word irresistible vve disclaim.- — It
does not appear, that the church of England teaches,
that special grace, renewing the soul unto holiness,
is ever given in vain. And do not those good de
sires, and pioUs resolutions, with which the Spirit
of God co-operates, spring from ' the grace of God
' in Christ preventing us, that we may have a good
•^will?' "Do not err, my beloved brethren ; every
" good and every perfect gift is from above, and
" cometh down from the Father of lights." * — ' Grant
' that we, to whom thou hast given a hearty desir6
' to pray, &c.'^ ' Stir up we beseech th^ wills of
' thy faithful people.'* Cleanse the thoughts of our
' hearts by the inspiration of thy Holy Spirit.' ' Lord
' have mercy upon us, and incline our hearts to keep
' this law.''
P. cclxxxii. 1. 4, ' Whoever, -&c.'® Where does
the church of England teach this, cj- any thing like
it ? Is it, for instance, the doctrine of the eighteenth
¦ Pages 75, 76, Refutation. * Jam. i. 17. ' Col. third
Sunday after Trinity. ¦? Col. twenty-fifth Sunday after Trinity.
' Communion Service.
* ' Whoever at the great day of finaV account shall be found ta
' have lived conformably to the will of God, according to the light
', afforded them, will be rewarded with eternal happiness ihrougb
' the merits of the blessed Jesus, and that the rest of mankind
' will be consigned to everlasting punishment,'
V 2

212 REMARKS
article ? ' They also are to be had accursed, that pre-
' sume to say, that every man may be saved by the
' law or sect which he professeth ; so that he be
'diligent to fr^me his life according to that law,
' and the light of natiire : for holy Scripture dot-b
' set out unto us only the name of Jesus Christ,
' whereby men may be saved.' If our church meaflt,
that men thus diligently framing their lives, accords
ing to ' the light afforded them,' (which to vast
multitudes, is the light of nature alpne,) would be
saved by the merits of Christ, without faith in hira:
surely this was the place, in which that opinioH
would have heen stated. But if it can be foun(l,
either in the liturgy, or the articles, or the hotnUi^,
let it be produced ; and we will not complaii; of its
being misplaced: though we, should be led tp wonder,
^nd lament, that, one passage in pur authoriised
books, should thus contradict another.
P. cclxxxii. L 17. 'The church, &c.'^ How is
this 'internal sense of religion^ to be distinguished
frpm ' internal feelings,' ^ and the sensible and per
ceivable influences of the Hbly Spirit ; Except «!e
can have an internal sense, of what we do not feel,
or perceive?' Or except we can have a genuine
' internal sense of religion,' independently of the
influences of the Holy Spirit ? — What is said con-
cerning faith, accords exactly with our views.
' ' The chmxh of England pronounces, that a regard to the
'¦ external forms must be accompanied by an internal ,sen.se of
' religion ; and while it maintains the indispensable necessity of
' faith, it declares that no. faith will be effectual to salvatioD;
' which does not produce'a virtuous and holy life.'
^ See remarks on p. 56. 74i, Refutation.

ON THE FOUHTtH CHAPTER. 213f
P. cclxxxiii. L 7. 'Not mdriy, &c.'^ Are theri
the eVaWgelieal clergy in the church, and the Calvi
nist dissenters, (according to the latitude, in which'
that term i& Used in the Refutation,) as dangcroasi
enemies- to genuine cliristianity, as infidels and
atheists? No, this is not intended : but they are aS'
daugerolis to the national establisment. In .what
respect ? To the real religious interests of the estab-
li'shttient; that is, its siifeservieney to the Success of
tt'Ue Christianity, in this nation ahd in the world?'
The evangelical clergy, I must be allowed to think,
are peculiarly useftil, in promoting the genuine in
terests of the national Church in this fefepect; and
would be much more so, were they not systematically*
thwarted and cPUnteracted, by powerful opponents.
I must indeed' allovV, that' the efforts and success' of
the dissCntCrs are formidable to the establishment :
yet surely no christian will say; that the increase pf
allowed infidels' and' atheists, in the same proportion','
as dissfent^ers haVe lately multiplied, would' not be fai*
more formidable to the cause of Christianity, and to
that of the church of England! Or that the nation
had not better be Allied with dissenters, hplding the
gtand and Ifeading' doctrines of the gospel in a prac
tical manner, than with- infidels' aUd atheists! Thd
afdvice given by some jier'sbn high in authorit)', to
one. Who Complained' of the success of the dissenters^
was to 'Out- preach, out-pray^ and out-live thCm.'
' ' Not many years since, they were called upon to resist the
' open attacks of infidelity and atheisnij and at present they have
' to contend' with the raore, secret, but not' less" daligeifdus, at*
' tempts of schism ahd enthusiasm.'

214 EEJyIAfRKS
This states the only method of preventing their fijial
preponderance. The 'clergy, in general, from the
highest dignitary to the meanest curate, must be,
more zealous and scriptural, more " instant in sea^
''son, out of season {ivKXijui, axaipu?) in preaching;
more fervent and constant in prayer, and more holy
and heavenly in their lives and example, in all re-:
spects, than the dissenting );eachers are, if they
would effectually stop their progress. All other;
methods will niost certainly be found, by experience,,
tp be,mere palliatives. ^
P. cclxxxiii. h j6. ' The proud, &c." If ' the
'doctrine of election, and grace,' be teaching merj,
to believe, that they the,ms,elves are elect, and the
favourites qf heaven ; it will certainly please ' the
' proud and selfish nature of men,' as well as any
other instructions, which induce them to thin^
themselves the fayourites of heaven, without " re-
" pentance and works meet fpr repentance ;" with-r
out " faith working by love," and producing obedi
ence : in shcjt, without holiness of heart and life:
and it is hard to say, which systenri of self^cpniplar
cency^ and self-preference, best suits our pride and
selfish riature.... But 'the doctrines pf election an4
? grace' rest; on this founci^tion, that all men are sq
guilty fiqd depraved, that they might most justly
have been left wiihout jexceptipii, to perish everla^t-
ipgly, as ," children of wrath," " enemies to God,"
and " vessels of wrath fitted for destruction :-" that
' 'The proud and selfish na'ture of man, falls an easy victin^
' fo the fascinating doctrines of election 'and grace.'

ON- THE FOURTH CHAPTER. 215
aU -were, incurably, except by divine grace, prepense'
not only' to break the holy law ; but also to reject the'
salvation, which in infinite mercy, God had prepared
in Christ, and through his atonement and interces
sion; that regenerating, new creating, grace alone, -
can produce a cordial willingness to be reconciled to
God ; and that, whatever secret reasons God had for
conferring this infinitely valuable and unmerited bles
sing on some, , and not on others ; the deservings of
the elect was not one of them. Nor can any man
know, himself to be one of this chosen' company ;
except as it is manifest to his conscience, that he
repents, of, hates, and is dead to, sin ; that he believes
in th^ Lord Jesus; that he loves him, and unreserv
edly endeavours to keep his commandments and copy
his example ; and that he loves all who bear his
image, and every thing connected with him ; and
loves all men, with compassion and good- wil I, after'
his example: so that all evidences, without being thus
'^ in Christ new creatures," are delusion, enthusiasm,
presumptions Nay, even at the highest attainments
in devotedness to God and holiness of life, the^
christian has not the smallest gioand of self-prefer--
ence, above the felon, or murderer: as all the dif-
erence between him, and the worst of the wicked,
is owing to special unmerited grace ; and nothing-
remains for him, but thankfulness, and shame that
he makes no more suitable returns. These, I say,'
are not views congenial to the .pride, selfishness, and^
love of sin, and the world, which are natural to
fallen man. Men may be, (and. will be, without
special grace,) proud of any kind of distinction from*

210, JEMABKS
others, in supppsed knowledge, virtue, or endow
ments : and many have been, and are proud both, of
Galvinistiqk, andof Anticalvinistick, opinions;.. But
he, whp judges and feels, respecting himself, accord'-
ing.to the S:tat^ment above given, will find little to feed
his self-complacency ; but much to. stop his mouth,
to silence, his objections,, reasonings, and atteropta
at self-justifications, to silence his murmurs,, resentr
ment^, and censoriousness; and, much tp inspire grar
titude,, admiration., and love of God; andto.encouT,
rage hope, in the exercise of goodrwill to men. For
there can be no. sinner so vile and hardened, but
the same grace, which, has softened and humbled,
and. won his. own heart, would not soften, humv.
ble, subdue, and win him ovef.'-T-SD. far, is the docr
trine of the divine sovereignty, in " having, mercy
"; on whom he, will have, mercy," from being popu^
lar; that when stated aa abjove, (as I trust most, if.
not all, the evangelical clergy do state it, who at alli
introduce it into their publick instructions;) it is in
alLplapea, (except where the. doctrine, is well known,,
and over-rated ; and perhaps rather incautiously inr,
culcated^ the most unpopular part of our ministry.
Many receive our instructions, in other' respects,
whose hearts revolt against this ; and after all. the'
zeal of Calvinists to make proselytes, the sm^ill nu«i'
ber of avowed Calvinists, (in. respect of personal;
ejection to eternal life,) found in this nation, com'
pared with the mass of the population, not one ip
ten, to speak much within compass; or even of the
whole multitude of those, wl^o seem in earnest about
religion^ i& a. full proof, that ey&cy man, who seek^
4

ON THE FOURTH CHAPTER. 317
poputerlty, in a new station, wherfe Calvinism is not
much known, must be very careful how he intro
duces the subject ; for the hearts of his hearers wilt
be sure to revolt against it. So far is- man's proud
and selfish nature from being easily faeinated by the
doctrine! — It should be remembered, that all the fol
lowers of Mr. J. Wesky, are, in this respect, Anti
calvinists, and several other companies, which ap
pear earnest in religion, and a considerable propor
tion of evangelical clergymen and their congrega
tions-. P. eclxxxiii. Note. ' In tracing, &c.'^ I should*
not havCipreviously supposed, that a protestant bishop-
would have deigned to quote the infidel M^me in
such an. argument; who, as it easily mighfe be proved',
shewed as much ignorance, when he presumed tto write
about religion ; as he did sound and' aCcurs't^' infor
mation on other subjects : and who never, throughout
his whole history, meets- with any thing like Chris
tianity, among papjsts or protestants, Calvinists or
Arminians, churchmen, or dissenters,; but he shews,
most clearly, his bitter; enmity and sovereign contempb
of it ; and that always in. proportion, as the. enemy- to
be assailed' approximates to the religlpn of the New
Testament. I disdain tp answer Hume's, accusation,
of ; enthusiasm, I> only deny, its truth,: and I rejoice,
' 'tin. tracing, the. coherence aimang; the systems, of modern-
•-jlhienlogy!, we may observe thatithe.doctrine of absolftte decrees
' has' ever heea intimately cojiiieeted w.ith tlie entliusiastic spirit;
'as that doctrine afEards, the highest, subject.of; joy, triumph,] and-
' security to the ^ect, and exalts,.tliem hy. infinite degrees- abwe*
f the rest of mankind.' Hume.

M8 REMARKS
that his testimony is against us; it is the highest
applause, which such a man was capable of bestowing
on religious characters.
P. eclxxxiii. 1. 18. ' I do not, &c.'^ The con-
cessions, made in the former part of tbis quotation,
make a sort of honourable amends to the Calvinists,
who before were classed with avowed infidels and
atheists, as not less dangerous to our church than
they. St. Peter was fully aware, that these doc
trines, as stated and enlarged on, by " his beloved
" brother Paul, according to the wisdom given unto
" him," were peculiarly liable to abuse.'^ "We also
are aware of the same ; and bestow great pains to,
distinguish between the genuine use of the doctrines,
in rendering the believer humble, thankful, patient, ¦
meek towards all men, and joyful in temptations,
and afflictions; and the perversion of them, in feed
ing the pride of self- preference, in buoying up, in
carnal minds, false confidence; in giving needless
' ' I do not however deny that these doctrines have been
* adopted and jnaintained by some persons eminent for their
' learning and in high stations in the church ; but I think that the
' adoption of these opinions may in general be traced, in writers of.
' an early period, tothe abhorrence ofthe impious doctrine of
' huraan merit, which it has been frequently observed, was one
' of the chief points of controversy wifh the church of Rome,
' rather than to their unbiassed judgment of the sense of Scrip-
' ture. I am most ready to allow that many Calvinists have been
' pious and excellent men ; and 1 am ftilly satisfied that there are
* in these days zealous christians of that persuasion, who would be
' among the first to deplore any evil, which might befal -our Con-
' stitution in Church or State. But I contend, that Calvinism j?
• a system peculiarly liable to abuse."
2 V Pet. iii. 15, l6.
3

ON THE FOURTH CHAPTER. 21^
discouragement to the unestabl ished ; and in -foster-,
ing a hardness of spirit, in those who take them, up,
in a speculative and unscriptural manner, and not
experimentally and practically.
p. cclxxxiv. 1. 13. ' The perversion, &c-'^ The
perversion of these doctrines has been, qnd will be,
the instruments of ' great mischief, by wicked and
'designing men ;' and so will be every tenet of Chris
tianity, when perverted. But, I apprehend, that the
established church is at present, as much in danger,
frpm jthp active hostility of men, professing Anti-
calyinistick doctrines, as by Calvinists. The Soci-
nian and Arian dissenters are zealous for the dissent-.
ipg interest, and comprehend a large number ; the
\yesleyan Methodists, that very numerous body,
afe Anti-calvinists ; and the success of the Calvin- -
istick dissenters is not owing to their principles on
these subjects, but to their evangelical doctrines in
other respects, and their zeal in promoting them ;
along with their peculiar opinions, concerning church-
government, and against establishments. This is
fully known, to those, who are well acquainted with
facts : ior they, who are the most systematical Cal
vinists are far. froin being the most zealous persons,
either in promoting . village-preaching ; or in the
pther means, by which niimbers are drawn oft' from
' ',The perversion of its tenets has in former times been made,
' by wicked and designing men, the instrument of great mischief;
' and I fear tha,t at the present moment the interests of real
' Christianity suffer pot a little, and that the Established Church is
'' in nb small danger, from the active hostility of those who pro-
.' fess Calvinistic doctrines.'

22(> REMARKS
the established church. Indeed they, whP are de:
cidedly Calvinists in judgment, seldorii adduce their
principles very prominently, except among such as
are already gained to their side: for if going into
villages, and among' those who are strangers to the
pecuhar doctrines of Calvinism, instead of shew
ing men their need of repentance, faith, renewing
grace, forgiveness, in short the salvation of Christ,
and iirgentiy pressing them to accept of it ; they
should be'gin with predestination, election, nori-eiec-
tion, &e; they would not only act unscripturdliy,
but would be left in: empty rooms. Since those, whoffl'
they proselyte, by preaching- familiarly and zealously'
the simpler parts of Christianity, could not at present
receive these doctrines, and' would almost iiniversdly
revolt against them. How far the general interests
of real Christianity suff^er by this, I am not prepared
tb'say; but the church of England is in nP small
danger, not so much from' the active' hostility of Cal
vinists ; as from the zealous' exertions, find evan
gelical tenets of men, who, however they may be
thought inferior in all other respects, are certainly
more earnest and' active, afld intent in preaching,
and' in t(?aching from house to house, than the pare*
chial clergy in general are,
P.- cclxxxiv. I. 21. ' Let, &c." /I most earnestly
'' ' Let the Parochial Clergy, by persevering zeal, combined
''with knowledge, and tempered by charity; be instant in their
' endeavours to heal the divisions Which rend the Church of
*" Christ. Let then), labour to understand and set forth the gospel
' in its original pufity ; not by dwelling on a feVir detached pas-
* sages, which have been, and ever will' be, the subjects of con.

GX THE FOURTH CHAPTER. 221
pray God, by his special grace, to incline the hearts of
the parochial clergy, yea, all of them, to follow the
excellent advice, contained in this conclusion of the
chapter. The substance of it is so excellent, that I
have no di-sposition to except to any particular ex
pressions, which may not exactly accord to my own
sentiments. By zealously and steadily attending to
these counsels, and by no other means, without this,
' troversy, wben considered without reference to the general tenor
• of Scripture, or the peculiar circumstances and opinions to
' which they allude •, but, guided by the light afforded them by
• our truly venerable Reformers, in the articles, the liturgy^ and
• the homilies of our church, let them take a comprehensive
' view of the whole of Scripture, and, " rightly dividing the
" word of truth," ' let them explain its doctrines and enforce its
' precepts in a manner consistent with the general design of
• Christianity, and the known attributes of God. Let them,
' while they exhort men to remember that schism is not become
' the less criminal from its being more comrnon, exert themselves
' to check its progress, by a diligent discharge of the various
• duties belonging to their several stations; and conformably with
* that spirit of forbearance, by which our church is so especially
' distinguished, and which so clearly appears in the declaration
' prefixed to our articles, let not those, who are of one mind
' respecting the fundaraental principles of our faith, suffer '' dif-
" ferences upon certain curious points'' ' to break the bonds of
' peace and unity, so necessary, in this hour of coramon danger,
* for the preservation of true religion in these dominions. Thus
' by temperate zeal, sound knowledge, persevering diligence,
' and fervent charity, they will best evince themselves genuine
' members of a church, founded upon apostolical authority;
' Thus, " shewing their faith by their works," ' accot-ding to an
' apostle's injunction, they will most effectually reprove gain-
• sayers, recal wanderers, and prepare theraselves, i " in this day
" of trial which is come upon all the earth," ' to give account of
' their stewardship when summoned before their Judge.'

222 • REMARKS
the parochial clergy may recover, and establish, that
preponderance over the dissenting teachers, which
is so much desired by them. It may, however, be
foreseen, that if only a part of thern do this ; so
that the total number forms by far the minority
among the whole company ; they will soon be either
classed with the evangelical clergy, so called ; or will
receive some other name of opprobrious distinction,
by the majority, which continues to neglect them.

ON THE FIFTH CHAPTER. I'l^

REMARKS ON CHAPTER V.
Quotations prom the Ancient Fathers op the
Christian Church, in chronological Order,
FOR THE Purpose op proving, that they
maintained Doctrines, in direct Opposition
TO the peculiar tenets op Calvinism.

' Holy Scripture containeth all things necessary to
' salvation,; so that whatsoever is not read therein,
• nor may be proved thereby, is not to be required of
f any man, that it should be believed as an article of
' faith, or be thought requisite or necessary unto sal-
' vation.'^ ' There is no truth or doctrine, neces-
' sary for our justification, and everlasting salvation,
' but that is, or may be, drawn out of that fountain,
' and well of truth.' — ' Let us diligently search for
* the well of life, in the books of the New and Old
' Testament, and not run to the stinking puddles of
' men's traditions, devised by men's imagination, for
' our justification and salvation.'^ The concluding
words of this quotation refer to the pernicious tradi
tions of the papists : but " the mystery of iniquity,"
at length called popery, began very early to work,
in the christian church ; nay, even in the life-time
of the apostles : ' and very many traces of it may be
discerned, in the Quotations adduced in this chapter,
which occupies 224 pages. Our appeal is therefore
' Art. vi. * Homily on the reading and knowledge of the
Holy Scriptures. ? Col. ii. 1*. 2 Thes. ii. 7.

224 REMARKS
'^ to the law, and to the testimony ;" " the law of
*« the Lord, vvbich is perfect, Converting the soul ;
" and the testimony of the Lord, which is sure,
" making wise the simple."^ The decisipns of our
chnreh are authorUy to the whole body of the clergy,
XvithPut exception ; and the , evangelical clergy "are
more disposed to appeal to it, than from it. But
other human authority we peremptorily disclaim.
We do not indeed put even the authority of our
church, on the same footing, as that of the sacred
Scriptures. While we voluntarily officiate as ini-
nisters of the establishment, we are amenable to its
tribunal ; yet Pur responsibility would cCase, by our
receding from it : but the authority of Scripttire
must remain, and our responsibility for our conduct,
as men and ministers, continue the saine, through
life, notwithstanding any change in our situation oi"
sentiments. The authority of the church is vested
in it's rulers, and enforced only by tCmpord ganctiote':
except as, by continuing to act as her ministers,
while men disbelieve her doctrine, and disapprove
her worship; they becoine chargeable with gi^dss
hypocrisy, in the sight of God : and if they do it
for the sake of emoluraent or distinction, they are
guilty of base venality, and a corrupt 'a*nbition ; for
which also they are responsible to God. Biit the
authority of the Scriptures, is the authority of Got};
to him' we are responsible for our refusal to subniii
to it ; and the sanctions are spiritual and eternal.
''The ancient fathers of the christian church'
¦ Ps. xix, 7, S.' Is. viii. 20.

ON THE PrE*TH CJHAPTER. 225 /
may^^be read with benefit, in various Vays; their'
persons' ought, in general, to 'bC' venerated i!evfen
their supposed mistakes arte entitled to our candour'::'
but they have no ailthdrity over our -creeds dr^'
mPre than we have over' the' creed ¦ pf= Pttt remote'
posterity. '-^'We are, therefore,/ in this'Chapter, cited'
before'a tribunal j the authority of which We disclaim !'¦
weare tP be tried by a jury, everyfindividlial' pf
which we challenge," and against whortl we can bring
most valid exceptions. < 'Sp Httle agreeinent in SeHti-i'
ment is found among 'these fathers; thSt' it would
be a very easy task,'f6 bring tpgetheira long caSlal<i»gtfe
of their mutual discordances: 'and sbinaecurafeweffei'
they, as to historical facts ; that it Would b^' eq'iiMl/'
easy, to' make a long 'list of their' mok- undeniable'
mistakes. Their comments upon the Scripture wef^'
often" suchi • as would be alrnPst universally rejeetedii
nay despised, in tbisse days.' "They were uninspired- .
men!; and fallible as others are: few of fhem had
enjoyed the benefit of aTeiligibus educatidn, or been
trained up in any learning, which did not rather' dis^-
qualify, ' than prepare/' them ^ for ' theological studies^
Copies ^of^ the Scriptures w^re-'not- then multi
plied 'as they nPw are: 'fei'i'iK pf' the fathers weVe
capable of studying the original of the did Testa
ment ; and some were Unacquainted With that of the
New; ^ What those, whP perhaps had conversed witb
the apostles, dr who lived soon after, learned ftom'
this sbiirce, more thanwe havein the Scriptures,
must be preserved by recollection, and communic^ti^
by tradition ; neither of which are greatly to be
depended on, in respect of 'controverted points pf
vox. II. Q

aa0 ¦¦::'{;; . HBlwW?
th^iogy-rs^r^trnm, ejspecially hiblical criticispjj
and th? skill §B^ habit flf um\^y weighing the u^
iippSFt 0f f!Vgry,;f5£|)f§?«on, an4 the granmiatic^l
ine9Pi«g>9f 'every s^tf nq^ ; an4 4ed^piIig cpnclui^ioici^
fmm itj by lftgi$sV Fvil^Pa werf^ cpmparatively Uttle
kns^^ffhi araeng the^: sath»t» (wcept a$ they l?9ir«e4
any thing frpin th«> uncertain spprce of tratlition,
Of unless they were divinely inspired;) they ha4
f^ij?er helps, byffir, for npderst#ndingtheScripti(ir?s,
th^H moderns hjive ; to whom t^^ multiplicatipn pf
b|9ii?k^,by; prjartiBgi^sn^ the ease ^nd readiness, vyitl)
\^ighi .aisy nian wpiiiiunicates hjs sentiments to gre^t;
nvt^bej!^! jajQ^, vvith which they may be exapiJiiijKJj
cmftrm^iii ^inpM^i k to ^he ^inpere enqwir^ %r
trnth m inestimable advantage, to which the fatl^^i^
were strangers, Mp^ pf theip had been brought i?p
io heathen npti^n^ or h^d inihli^ed the priiK^jpl^.of
the philpsophe^s ; pf whiicj}: tbey r^taiped a QOJwi"
^C^rgble propprtifjn* after th^r cp^v^faoaj ; ^nd yp.^
;<yfeiQh aoine pf them, as ^ sh^ll^ see, eijce^ij;
cqrrupte4 Christianity. (Th^y di4 npt obseryej
apostle's Ci^tipn : ^' Jj^t np man spoil yw, throflgl)^
" philpsqpb^ aj^dvajp^ deceit, after the tr^itioKis, pf
" gien, ^ftfif; t^i r^itf^^ifits. of the worl4 ^d not
"after Chnst/:^ oTbey were, in general men of
gri^t earnegtn^sfe and. pi^tyj Spme pf t^m ha4
W:tt«hrl«a«iiijg, ef various kiflds, (for th?t time,) ^¥i
VtiW^nt tftlentsrj but few f of tbem posses^d tba^
stock @f tJieptegijQ^l knpwledge 5 aad that qiiicSi 9^|j
4t^yiaie^u^poi@t%t> QU: disputable pQlqt^i by vrblQ))
.Cftlii.*.

ON THE PIPTH CHAPTER* ^^P
the least shade of diflPerence Is promptly and exactly
perceived ; and by which then, through extereUe and
habit, dUcet-n good and evil, as " the ear distin-
*' guishes soufids, and the mouth tastes meats."
Indeed, it seems highly pi'obable^ that the Lord^
foreknowing how prPne theh, in ^ub^quent times^
would be to over venerate the unihsjiired writers of
the primitive church ; and to make them even the
rivals of his holy oracles, a kind of authoritatiifi
expositors of them ; was pleased to counteract this
tendency, by permitting it so to come to pass ; that
we ho sooner leave the apostolical writing^, to open
the books of these ancient fathers ; than we seem^
as it were, at once got into another climate : and
the inferiority of their productions strikes our minds^
in proportion as we enter into the spirit and views Cff
the divine word, and relish and delight in it. Thus^
while the Scriptures contain the best writing almost
of every kindy Which can be found in ancieht ot
modern books j and nearly all of it was Written by
Israelites: it is i-etnafkable, that this same nation
cannot be said to have produced one good wtitef^
besides the penmen of the Scriptures. Even Jose-i
phus is not entitled to this character : but the ralUe
of his inforniation, in some parts of his writings,
rtiakes us overlook the defects of his compositiPtti
There are indeed detached passages, in the apo
cryphal book^, which are well written; some of
which are evidently borrowed from Scripture ; but
not one book is free from puerilities, tautologies,
ambiguities, and obscurities, and other things incon-

02

228 EEMAEKS
j^istent; with good writing. > So that the transition
from the Scripture, even to the least exceptionable
parts: ;of-: the . apocrypha, is; similar to : that, before
mentioned; frojji theardent,^ (yet argumentative,) and
persiiasivelanguagcof .Sti. Paul:; or the afiectidnate
simplicity of St. John, both full of Christ, his love;
bis salvation, and .his example, to that of the fathers y
thie sentiments of whom we are about in some mea
sure to consider. .'•
; : The difficulty also of. distinguishing the genuine
writings pf the, fathers, from the works; falsely as
cribed to them ; and from the- interpolations, which
haive been madeJn them, is allowed even by the
most : zealous, assertofs of their claim to our almost
implicit reyidence. If then we would know, what
primitive Christianity was;; we must go to ,earliet
times, than even those I of the most ancient fathers
pf the christian, church ; even to the times ofthe
apostles, and the writings contained in the New Tes
tament. — I would, however, in no wise be under-
stpbd to mean, that the aggregate testimony of the
^ncient fathers of the christian church is against our
tenets ; but disclaiming human authority, I decline
attempting any evidence from them, op. the other
side; and indeed, the nature of this publication does
not allow time for it :, but, should/my life be spared,
and a proper call be made for it, I shall not . decline
it, and by no means shrink from the attehipt of
adducing an evidence from them, on the more essen
tial p^rt of our systeni.

ON THE FIFTH CHAPTER. ^i§
IGNATIUS,' A CONTEMPORARY OP THE APOSTLES.
Cotelerius's Edition, 1724,
P. celxxxvii. ' Of all, &c." What there is in this'
quotation, in ' direct opposition to the peculiar tenets
'of Calvinism,' I cannot discover. Some awkWa'rd
and perhaps inaccurate, expressions might be noticed.'
'These tvvo formed into one;' instead of " faith
"which worketh by love." ' No one ** professing
'faith is guilty of sin.' This, if criticized strictly
would riiean, that nominal christians commit no
sin : but profession is supposed to be .sincere ;
" With the heart man believeth unto righteousness^
" and with the mouth confession is made unto sal-
" vation :",'; and the clause implies, that every true
believer is delivered both from the guilt and power
of sin. "Whosoever is born of God doth not com-
" mit sin : foi: his seed remaineth in him, and he
" cannot sin, because he is born of God;" ' If a man
' be found unto the end.' Believing, that God
' ' Of all which, nothing is hidden frotn you, if you have faith
* perfeclly towards Jesus Cbrist, and Cliarity which are tbebegi nping
' and the epd of life. Faith is the beginning, pbgrity the end.
' These two formed into one are of God. But all other thing*
' which' ' relate to a holy life are consequeiices of these things.
' No one professing^s r«yysAAa/*'"«) f^ith is guilty of sin j and no
i 'one who possesses love is gnilty of hatred. The tree is made
I ' manifest hy its fruit : so those who profess themselves christians
' shall be discerned by their actions. For it is not now a work
' of profession, but in the power of faith, if a man be found unto
' the end. (t«» th iv^t^Ti si^ ts;io«.) Vol. ii. p. 1 5.'
•» S.7[«,y^tXXo;juuin. 1 Tim, yi. 21. Tit. i. ?. ' , ' ,Rom. x. 10,

1^30 SEMABK9
will keq> all his true children to the end, (« I
** will put iny fear into their hearts, that they sball
" not depart from me ;)" we also believe, thait « he
*' who continueth unto the end, the same shall be
^ saved:''* and that none else will he saved.-rr'' In
* the power of faith.' ** Who are kept by the
^ power df God, through faith unto salvation."'
** I have prayed for thee, that thy faith fail not."*
P. cclxxxviii. 1.4. ' He is a man of the devil,
< being made so, not by nature, but by his own
* will.' If Ignatius meant, that men are not * by
* nature born in sin, and children of wrath ;' he cer.
lainly spoke unscripturally : but I suppose, that he
raeant, * not merely by nature^ but hy his own
voluntary choice ; by imitating the apostacy and re
bellion of Adam, I can hardly conceive, that this
holy martyr intended, expressly, to deny original sin;
Ibut if he did, his sentiments are nearly in as direct
opposition to his Lordship's avowed doctrine,* as
they are to tbat of the Calvinists. — ^From this most
ancient of the fathers little, or nothing, has* been
adduced against us; and some of his expreissions
better suit our views, than those of our opponents.—
Ignatius seems to have been a man of eminent piety,
and zeal, and holy fortitude; but not a veryjudi-
cious divine : and his epistles were hastily written^
while he was hurried away, by fierce and savage
^ Roman soldiers, tp Rome, to be devoured by wiW
beasts, not much more ferocious than they. ?ious
• Jer. xxxii. 39—41, Matt.,xxiy. 13. * 1 Pet> L5,
^ ^uke xxii, S2. * Spe Reiii^rk; on ^ist cliapter,

ON THE mfrn chapter. 231
and af^ctianate counsel we may ^pect^ inA shall
find, in epistles written in these cifCUtoStances ; but
in vain shall we look for any «h}h|; to decide "doiibt-
" ful disputations ;" nor could it reasonably be ex
pected.^ CLBMSDfX OF EOME, A CONTKMPORART OF THfi
APOSTLES.
Cotelerious's JEdition, 1784.
P. ccJxisxviii. 1. Q. * Let us, he: ^ * The graces of
* repentance. " Then hath God also to the Gentiles
•' granted repentance unto life."* Clement could
hot mean, that God had actuality given all men
graces special grace, to repent ; for in that case all
would " repent, and do works meet for repentance:"
but that he bad, by the gospel, opened a way, for
men of every nation, description, and character,
to return unto him by repentance ; and liad given
them abundant encoai'age^eUt sPto do. And this
We also believe.—' God has gitett, &c.' Nothing
then is wanting, to any man, except a willing mind.
Probaoly had Clement been asked, he wpuld have
said, 'This willing mind^ i» the effect of special geaee.*
This, however, his Lordship has, in good measure
'. * Let us look steadfastly at the hlood of Christ, and see how
' precious his blood is in the sight of God ; which being shed for
* dur salvation, has obtained the grace of repentance for all the
• world. Let us search into all ages, and learn that our Lord hat
' in every one of them given opportunity fer repentance, to all
'-such as were willing to turn unto him. Vsl. i. p. 142."
* Acts xi. 18. 3

232 REMARKS
conceded, in a passage to which -reference has re*
peatedly been made,' , ,
p. cclxxxviii. last Hne. * Let us, &c.'° ' Those
' Page 61, Refutation.
* ' Let us then hold fast to those, to whom grace is given by
' God. Let us put on concord, being humble, temperate, ab-
' staining from all whispering and detraction, justified by actions
' and not by words. Let us then hold fast to the blessing of
' God, and consider what are the ways pf the blessing; let us
* examine those things which have happened from the beginning.
' For what was our father Abrahanj blessed ? Was it not, because
* through faith he wrought righteousness and truth? Isaacj
* kijowing with confidence what was to conae, cheerfully^ sub*
* mitted .to be a sacrifice. Jacob, -with humility departed out of
' his oyyn country, flying from his brpther, and went to Laban,
' and ¦ served him, and the scepter of the twelve tribes of Israel
.• was given to him. — They were therefore all glorified and mag-
' nified, not for their own sake, or for their works, the righte-
' ousness which they had wrought, but through his will. An4
' we therefore being called by hi? will, in Christ Jesus, are justi-
' fied, not by ourselves, or by our own wisdom, or know-
' ledgey or piety, or the works which we have wrought in holi-
' ness of heart, but by the faith by which almighty God has
' justified all men frojn the beginning, to whom be glory for
' ever and ever; Amfjn. \yh;it then shall we do, bretjiren!
* Shall we cease from gpod work?, and lay aside charity ? Gojl
' forbid that this should take place in us j biit let us hasten with
' cheerfolness and alacrity to perform every good work. — Let us
f observe that all just men were adorned with good works. And
* even the Lord himself, having adorned him.self with worlts,
' rejoiced. Having therefore his example, let us fulfil his vvilli
' let us work the work of righteousness with all our strength. We
-' must therefore be ready in well-doing: for from thence all
' things are derived. For he foretells to us, behold the Lord
¦ f coraeth, and bis reward is before his face, to render to every
* one according to his work. He warns us therefore beforehand,
• with all his heart, for this purpose, that we should not be sloth:,
i ful or negligent in well-doing. Vol. i. p. \6b, &c.?

ON THE FIFTH CHAPTER. 233
' to whom grace is given by God.' This is not anti-
calvinistick. ' Justified by actions, not by words/
It is manifest, that man's justification before God,
is not here meant; but the justification of a pro
fessed christian, as to the sincerity of his profession,
in the sense, in which James uses the term. As,
however, his Lordship does not hold justification
beford God, either by our words or works, but
allows, that it is of grace, in Christ, and by faith ;
if another interpretation be put upon the words,
they will militate as much against his opinion as
against the Calvinists. ' Was it not, because through
' faith he wrought righteousness and truth ?' Thus
Abraham sheWed his faith by his works : and our
tenet is, , that f a living faith may as certainly be
' known by good works, as a tree is discerned by its
' fruit.' — ' But through his will :' as works had been
entirely excluded ; this is more Calvinistick, than if
it had been more accurately stated, tobe ' by grace
* tjirough faith :' for his mill can here mean nothing
but the sovereign appointment of God. — No moderate
Calvinist scruples earnestly to give the exhortations,
contained in the other parts of this quotation. In
Clement, therefore, as far as the quotations here
made are concerned, there is nothing ' in direct
' ppposi|;ion,' or even in apparent opposition, ' to
' the tenets of Calvinism.' JUSTIN MARTYR, 140.
Thirlby's Edition, 1722.
V. ccxc. 1. 18. ' We are, &c." ' He Jjpcgpts those,
' ' ^ye are persuaded that God does npt stand in need of the

284 REMARKS
^ only, who, &C.' Do any, except true believers,
answer this character ? — ' Formed every thing out of
» shapeless matter, &c.' This seems to imply, that
tbe shapeless matter was npt created by God.—' To
* follow those things, which are pleasing to hira,
* through the powers of reason, with which he has
* endowed u.s, this persuades and leads to faith.'
Whatever was the intended meaning of this obscure
sentence, it certainly is more allied to tbe pagan
philosophy of Justin's former days; than to his
newly embraced, and imperfectly understoody Chris
tianity. Nor does it appear, that it is more incon
sistent with the creed of a Calvinist ; than with that
of any other christian, who hoMs, tbat faith is thc
belief of the word of God ; and believing in Christ,
according to that word : and that leaning to human
reason, and to our own understanding, are ut-
* luatefial o£^ings of men, seeing tbat he is himself the Giver of
* all things } but we have been taught, and know, and believe,
• tbat be accepts those only who imitate his own good qualities>
* temperance, justice, and benevolence, and the other attributes
* of God, tp whpfti we give no epithet. And as we havc/been
* taught that he, being good, formed ever}' thing out of shapeless
^ matter for the sake of men, whom we are assured he would
* have thought worthy of his society, tp reign with him free
' frpm corruptipn and sufiering, if by their actions they had
* shewn themselves wprthy of his determinatipn. Fpr as in the
* beginning he created them put of nothing ; in the same manner
• we think that h? would have blessed thera with immortality,
I ' and his pwn society, as a reward for chOoskig what was pleasing
' to hiro. Fpr pur original existence was not owing tP ourselvesj
' but to follow those things which are pleasing to him, through
' the powers of reason with which be has endowed us, this pM*
' suades us aud leads us to faith.'

ON THB FIFTH CHAPTER. 135
terly inconsistent, with receiving the word of God
in meekness, and with the humble docility of a little
child.-— In Justin, the following passage succeeds,
that which is here animadverted upon.-*-' And we
* think, that it is for the advantage of all men, that
* they should not be hindered from learning these
' things ; but should be excited to them by exhor-^
^ tation. For that, which human laws have not been
* able to accomplish, these things the divine word
* concerning them had effected ; unless the evil
* demons had scattered abroad many lies, and athei-
'' stical accusations ; taking as an ally the evil con-
,* cupiscence as to all things, and to all varied evil,
* which k in each person by nature. Of which crimes
* none is present among us.'
P. ccxci. 1. 14. ' We maintain, &c.'* *Can escapa
' God.' {Cl; X»!^u» &10V a,Smoi,rov stvat ; ' that it is
f impossible he' should hide himself from God,') ac
cording to the merit of his actions^ (Karr'a^iav tmk
iffM^iuv.) If this be Understood strictly, it is as con
trary to his Lordship's avowed sentiments, as to the
tenets of the Calvinists, in respect of thpse whp
sh^ll be saved : and all agree that the wicked will be
punished according to the merits of their actions.
P. ccxci. I. 18. ' God, &c.'* This is either /or
the Calvinists, or against them, according as repent-
' ' We maintain that no wicked or covetpus person, no traitor,
' no virtuous person, can escape GoiJ; and. that every one will go
' intio everlasting punishcnent or salvation, according to the merit
f oS his actions. P. 14.*
* ' God foreknows some .who would be^ saved by repentancei^
' ^nd some, perhaps, whp are not yet born. P. 46.'

(

236 ' REMARKS
ance is considered, as the foreseen self-originating
act of man ; or as it is considered as the gift of Godj
by that special grace, -which he decreed to confer on
his elect people. " If God peradventure will give
"them repentance, to the acknowledging of the
" truth."' " Him hath God exalted with his right
"hand, to be a Prince and Saviour, to give repent.
" ance to Israel, and forgiveness of sins." ^ ' Create
' and make in us new and contrite hearts, that we
* worthily lamenting our sins, and acknowledging
' our wretchedness, may obtain of thee, the God
of all mercy, perfect remission, and forgiveness,
* through Jesus Christ pur Lord.'^ ' Take from
'them all hardness of heart, and contempt of thy
' word.' ' Let us beseech him to grant us true re-
' pentance and his Holy Spirit.' ' That it may please
,' thee, to give us true repentance, Sec.'"*
P. ccxci. 1. 21. ' But lest, &c.'* It would be vain

' 2 Tim. ii. 25, 26, » Acts v. 31. 5 Col. for Ashwed-
nesday. ¦* Absolution. Litany.
5 ' But lest any one should imagine, that I am asserting that
' things happen according to the necessifj- of fate, because I have
' said that things are foreknown, I proceed to refute that opinion
* also, That punishments and chastisements and good rewards
' are given aqpor^ing to the worth pf the actioiis of every one,
' having learnt it from tbe prophet^, we declare to bp true ; since
' if it were not so, but all things happen according to fate,
' tiothing would be in our own power ; for if it were decreed by
' fate, that one should be good and another bad, no praise would
' be due to the former, or blame to the latter. And, ^gain, if
' mankind had not the power, by free-will, to avoid what is-dis-
•• graceful, and to choose what is good, they would not bere-
,'- sppnsible for their actions. But that man dpes what is rights
' and what is *rong, by his own free chpiqe, we tlius prove;

ON THE FIFTH CHAPTER. 237
to deny, that Jusfin held sentiments, very different
from those . of the Calvinists : but his alignment,
addressed to heathens, and . to .heathen princes, did
not at all; relate to the christian doctrine of God's
predestination ; or the predetermination of infinite
wisdom, justice, truth, and love; by whidh free-
agency is not' in the least interrupted, or responsi
bility .f diminished; as it has been ' shewn : but to
heathen fat^; which was a sort of necessity, inde
pendent pn the gods; which their supreme God
himself Gouid not, bend' or alter. 0 genetrix, quo
fata vocas, : aut, quid ,petis istis f Cvi tanta deo per-
mifsa, potestasf^ Philosophers indeed spake of it,
in more guarded, thpugh less perspicuous, language :
but this was the popular dpctrine. Fate was a necesr.
sity,. superior tp the will of the gods ; and totally
unconnected with the good or bad conduct of the
perspns concerned, in every sense; but intimately
connected with auguries, divinations, and all kinds
pf fprtunetellifig, sorcery, and witchcraft, which in
Scripture are considered as the worship of devils. It
' we see the same person passing from one thing tb that whitl^
' is contrary to it ; but if it were fated that he should be eiUier
•-bad or good, he would not be capable of doing contrary things,
'or so often ;change ; but neither would some be good aad others
' bad, since wq shonld . so declare fate to be the cause of bad
' things, and to act contrary to itself. Or that which was beforcT
' mentioned would appear to be true, that neither virtue nor vice
' is in reality'any thiqg, but is only imagined to be good-or bad ;
' which in truth is: the highest impiety and injustice. But we
' say that there is this imrautable fate,' namply, to those who
' choose the contrary, a worthy punishment.'
' Virgil, ninth book iEneid, 93—97. The words of Jupitef
to CybeTe.

233 ZtEMARKS
does not clearly appear, from what source it wat
supposed to arise; or whence it had it's natnet
Fatum only signifies. What hath b^en spoken,-^
* Who would not dread a Gpd, who foresees afld
' considers, and attends to all things ; and thinks
' thdt all things belong unto him, one who is inqui-
* sitive, and full of employment ? Hence arose to
* you that fatal necessity, Which ye call hfuxffuiii';
* that whatever may take place, ye should say, flowed
* from eternal truth, and a continued successicm of
' causes. But at how much is this f)hilo80phy to be
* estimated ; to which, as to old women; and those
* indeed unlearned^ all things seem done by fate?'
{Cidero de Natura Deorum. Liber 1 .) * You say, that
* all things are done by fate : but that, which frdrtl
* all eternity was true, that is fate.' (Ibid. 1. 3.)
' Therefore, it appears to me — ifirst, that the whole
* strength and reason of divination' is to be sought
* from God, of whom sufificient has been spoken j
* then from fate, then from nature. But I call that
'fate, which the Greeks call nf/.Kffxtv^ ; that is, the
* order and series of causes : when cause connected
* with cause, of itself produces the thing ; this is
' the perpetual truth, flowing from all eternity.'-^
* Besides, as all things are done by fate ;---if therfi
* could be any mortal, who was able to perceive in
* his mind, the connexion of all causes, nothing
• indeed would deceive him,' (or, be concealed from
him ;) ' which when none but God is able to doj
< it must be left to man, that by certain signs, de-
' daring following events, he should perceive before-
' hand future events.' {Cicero de Divinatione, L. 2*)

ON THE FIFTH CHAi*TER. 239
Whatever Cicero thought of fate, (for he does not
seem to think that even fatal events always take
place:) it is plain, that he considers it, as some
thing distinct fron, God, and independent on his
purpose: but th&t God could, and man could not,
view;?;ll the connexiPU of causes and effects, frpm
all eternity.
';f But thou deenjest that it is fortune; and thou
*. ftsye&t, that all things which are done, and whg^t-
' ever things are . future, were fatally determined
'from all eternity.', ' ' If nothing can be done,
' nothing ha{)pen,, nothing take place; which it was
* not certain, would be, at a fixed time ; what can
'fortune be;' {Ibid. Ibid.)
' Al' things, which taks place, take place from
* preceding causes : but if this be so ; whatsoever
* things are done, ared one by fate.' {Cicero de Fata.)
*'. From this kind of causes, hanging together from
* eternity, fete is framed {neetitur) by the Stoicks,'
(Cicero.)' — What Cicero's own sentiments on the
subieot were, it is not very easy to determine;
as be generally put* the sentiments, which he brings
forward,- into the mouths of the Stoicks, or Bpicu-*
reans, or others : but nothing can be plainer, than
that, according to all the parties, fate, was not the
decree of an infinitely wise, just, and good God ;
and that it was something, when philosophically
considered, of a necessary concatenation of causes
and effects, from eternity; which the Deity could
foresee, and make known, by auguries, divinations,
&c, if he chose ; but which i^e did not iorm, and
could not rule, or alter, or prevent : something.

240 REMARKS ^
one would almost say, antecedent to God, at least to
his counsels, plans, and purposes. Now ought this
sentiment, which, stripped of its false 'Colourings,
amounts to little better,- than direct atheism, be con
founded with the most wise and holy counsel, plan,
and purpose of God, who could not, possibly, either
decree, or do, any thing, whieh viewed in all itS'
bearings, was not the very best thing which could
take place ? The one reduces the Deity, to insigni
ficancy, almost to non-entity : the other considersj
God as " doing according to his will, in the armies
*' of heaven, and among the inhabitants of the earth,
" and that none can stay his hand, or say to him
"what doest thou?"^ Against this, however, and
not against the predestination of God, Justin was
contending. — 'EifAXfiAsw]. EtiAXfro. Moipa from Msipw io'
divide, or allot; none of the terms here employed,
are once found in .the New Testament ; but are taken
from the pagan writers: and it is worthy of notice j
that the sacred writers, iri speaking on a subject,
often confounded with the heathen doctrine of a
fatal necessity ; never once used any of the heathen
terms; but adopted another phraseology:, npcofi-
^w. lljjoypaipw, &c. Andlikewise, that they did not
use these words, or any words derived from theffl ;
in the manner, in which heathen fate was spoker
of, as if it were something, existing of, and by itself,
antecendently to the will of any being: but entirely
as the purpose and determination of the everlasting',
omniscient, infinitely wise, holy, and good Creator
' Dan. iv. 35.

ON fH^ FIFTH Chapter. 241
and Sovereign of the universe ; " Declaring the end
" from the beginning ; and from ancient times the
" things which are not yet done, saying, My coun-
" sel shall stand, and I will do all my pleasure." ^
Justin, however, does not argue conclusively, even
against the doctrine which he opposes: for fatal
necessity, however it might restrain, or limit, of
disappoint a man, and render his best concerted
plans abortive ; would not deprive him of free-ageiiCy;
and, unless fatie compelled him tO" he wicked, or the
contrary ; it would not destroy his responsibility.
Whatever any may argue pn such subjects, when
contending for a system, or combating with an op-
I ponent, or seeking an excuse for their crimes ; the
i common sense and consciousness of men in general,
l(even fatalists, ancient or modern,) lead thera, on
ijother occasions, to speak and act, as free-agents;
sand often againt their will, to feel that they are
[(responsible to God for their conduct. No fatal
lilnecessity, no decree of God, which does not imply
^invincible compulsion, or deprive men of their natural
^powers and faculties, or render them wicked by
jsome positive effect ; can prevent them from doing
good or evil by their own free choice ; or prevent
liponscience from performing her office. And in
i^lmost all the actions of life, the fate, or the decree,
"leing wholly unknown, cannot be the motive of
aan's conduct, and therefore can be no excuse for
t, if bad. I am indeed ready to concede, that
ustin would have reasoned, nearly in the same way,
' Is. xlvi. 10.
VOL. II. R

242 REMARKS
against christian predestination; but in that case, hie
would have argued still more illogically. Yet at last,
the question is, not whether we can prove or dis
prove the doctrine, by our reasonings, or at least
think we can : but, whether it forras a part of " the
" whole counsel of God," made known to us, inthe
Holy Scriptures.
P. ccxciii. 1. 5. ' This, &c.' ' The passage, in
Moses's writings, to which Justin seems to- refer;
was not spoken ' to the first created man;' but to
the Israelites in the wilderness, just before the death
of Moses, much above two thousand years after the
creation.'^ This may be noticed, as a specimens of
the exactness of this father, in quoting the Scrip
ture. It is also observable, that in the whole pas.
sage, there is no intimation of man's being a Yallen
creature; no distinction made between man, as
created by God " in his own image," " very good;"
and man, now that, through the fall, he is ' very
* far gone from original righteousness.'
P. ccxciii. 1. 22. ' Wherefore, &c.'^ There is

' ' This the holy prophetic Spirit has taught us by
declaring that God said to the first created man. Behold befow
thy face gopd and evil, choose the good.'
» Deut. XXX. 15. 19.
' ' Wherefore Plato borrowed the sentence, ' the blame is in
him who chooses; but God is free from blame,' ' from the pro
phet Moses : for Moses was prior to any of the Greek writers,
And every thing which both philosophers • and poets have said
concerning the immortality of the soul, or punishment after
death, or the contemplation of heavenly things, they mghl;
have understood or related from the prophets. Whence tk!
seeds of truth seem to have been * within the reach of all.'
* n«f« !raa-(. j^mong all.

ON THE P1*TH CHAPTEE. 243
little doubt, but that Plato had seen part at least of
'* the oracles of God," as contained in the Old Tes
tament ; and bPrrowed some things from them,
which have since been considered, as the discoveries
of human reason. As far as heathen philosophers,
or others, had access to the Scriptures, or any part
of them ; * the seeds of truth were within their
* reach :' but this could not be said of all those, (by
far the greater part of mankind^) who had no access
to the word of God.
P. ccxciv. 1. 16. ' Butthati kc.'^ The language
of this passage is very dissimilar from that of the
Scriptures on the same subjects. Did God foreknow
that the persons spoken of would be good and vir
tuous^ of themselves ? or, did he purpose to render
them holy by " regeneration, and renewing of the
" Holy Ghost ?" Probably Justin meant the former ;
and if so, he held the doctrine afterwards called
Pelagian. P. ccxcv. I. 5. ' Justin, &c.'^ ' We have beeU
' taught, that Christ is the First Begotten of God :
' ' But that God the Father of all things would carry Christ
' into heaven after his resurrection from the daad, and keep him
' there until he shall have smitten the devils who oppose him, and
' till the number of those who he foreknew would be good and ,
* virtuous shall be completed, for whose sake also he has not yet
' made the final consummation, hear what is said by the prophet
' David. P. 64.'
' lifciyyairi/iiveini eima »ya,^av yuof/jivm, xcti ufccifiirlm. Quos bonos,
atque virWi deditos fore prescivit. . Rather, ' TVho ¦would become
' good and virtuous.'
' ' Justin Martyr goes on to say, that all, who before the time
'' «f Christ lived agreeably to reason^ -yvere christians ; and he
XI 2

^44 REMARKS
* and we have before intimated, that he is, Reoiotft
* {Aoyov, not rev Aoyov,) of which the whole humati
' race partakes ; and they who live with reason ar«
* christians, even if they have been thought athfeistsv
* Such as wcre Socrates and Heraclitus, and thote
' like unto them, among the Greeks: and Abra«
* ham, and Ananias, and Azarias, and Misaelj, and
' Elias, and many others among the barbarians; of
' whora to record the actions, or even the name^
' knowing that it would be long, we omit. In like
' manner, they also, who were formerly^ and lived
* without reason, («i/£u Aoyas) were ax.f's'oh {useless^
'unprofitable, Philemon 11. Gr.) and enemies to
' Christ, and murderers qf those who lived according
* to reason.'^ — It- is plaJft, that Justin meant, per
haps by a.sort of well intended carnal policy, tP con
ciliate the Greeks by placing Socrates, &c, before
Abrahaim and his believing descendants, whom he
calls barbarians. He, with apparent intention, con*
founds the title of Christ, denoting his divine person,
('O Aoyo;,) with reason, as the distinguishing faculty
of the human mind ; he puts living by reason, in
stead of * living by faith,' in the promised Saviour:
and he seems to quibble upon the sound of the word
x^fnroi, as if it were ^XP'^"'* without Christ. How
little Justin's divinity, in this passage, resembles that
of St. Paul, or of the New Testament, must be
obvious to every reader : and why it should be re^
' particularly mentions Socsatea, Heraclkus. Abraham, AnaniaSjf
' Azarias, Misael, and Elias. How can all this be reconciled with
' tbe Calvinistic notions of election and irresistible grace }'
¦'¦ Justin's fir« apology.

ON THE FIFTH CHAPTER. 245
ferred to, in 'The Refutation of Calvinistn,' when
it is in direct hostility against the eighteenth articlss
of our church, does not appear. — • Althou'gh they,'
(pf whom St. Paul spake in the eleventh of Hebrews,)
< were not called christian men; yet it Was aehristian
* faith which they had : for they looked fbr all the
* benefits of God the Father; through the merits of
* his Son Jesus Christ, as we now do. This difler-
* ence is between them and us, that they' looked,
* when Christ should come, we be in the time
* when he is come; Therefore, saith Sti Augustine,
* the time is altered, but not the faith. For we have
* both one faith in Christ. The same Holy Ghost
' also, which we have, had they, saith Sti Piaul^ '&c."'
»— It is mo^ certain that Justin's words can not be
reconciled with the doctrines even of those Calvin
ists, who disclaim the word irresistible ; nor with the
words of our articles and homilies ; nor with the
doctrine of the Holy Scripture.
P. ccxcv, 1. 15. ' Again, Sxc."^ * It was for-ekuown

' Hpmily on faith. 2d Part.
* ' Again, at -the end of his dialogue with Trypho, he says ; —
* But that those, whether angels or men, who are foreknown that
' they would be unjust, are not wicked through the fault of God,
* but that each through his own fault is what he is, I have shewn
^ above. But that you may not have any pretence for saying^
' that Christ must necessarily have been crucified, or that in your
' race there are transgressors, and that it could not have been
' otherwise, I have already observed in few words, that God de-
' siring that men and angels should follow his will, determined
,'' to make ihem with full power to act justly, with the means gf
' knowing by whom. they were made, and through whom they
' were called into existence out of nothing j and wilh this cendi-
3

246 REMARKS
* that some men would be unjust.' How carefully i's
the fall of Adam, and of the whole human race in
him ; of original sin ; of all men, " by nature chil.
<' dren of wrath ;" and " vessels of wrath fitted for
*' destruction," kept out of sight in these quotations !
But Justin it seems was pleading the cause of Chris
tianity against its enemies ; and he must not excite
their prejudices by such obnoxious doctrines: for
the only way to prevent the gospel from giving
offence, to the proud, carnal, and ungodly hearts of
inen ; is to leave out, or explain away, the offensive
parts of it. No Calvinist, (at least none whom I will
defend,) considers either the fall of man, or the sins
ef any individual, as * the fault of God.' The
thought approaches to blasphemy. " Let no maa
" sayj when he is tempted, I am tempted of God;
" for God cannot be tempted of evil, neither tempt-
^' eth he any man.'" — ¦' If they acted according to
'right reason.' Thus natural religion is substituted,
both in the place of the holy moral law of God, and
of his positive institutions, and all his revealed trnth
* tion, that they were to be judged by him if they acted contrary
' tp right reason ; and we men and the angels shall be by pnrselvfs
* convicted of having acted wickedly, unless we raake haste to
f repent. But if the word of Gpd declares beforehand, tha'
* some, both angels and men, will be hereafter punished, because
' he knows that they would persevere to the Jast in wickedness,
f he foretold it, but not that God inade them such, Wherefore
f if they will repent, all who are willing to obtain mercy from
f God, have it in their power; and the word pronounces then)
f h^ppy^ saying, f Blessed is he tp whom God shall not ipjpHt*
ff sin," P. 4.34.'

ON THE FIFTH CHAPTER. 247
•and will ! — ' Not that God made them such.' The
case of angels and men, as the creatures of God ; of
some being righteous, and others wicked among
them; of some persevering tp the last in wicked
ness ; and of their repentance, &c, must introduce
into the reader's mind, if he be not on his guard, a
confusion of subjects, which are totally dissimilar.
*' God spared not the angels who sinned:" no Re
deemer was provided for them ; no mercy proposed
to them ; no call to repentance sent among them.
Each of them sinned individually, at the same time,
as far as we know ; and not in one common head, or
representative, and they will all continue wicked and
miserable to eternity. We all sinned in Adam ; we
inherit his fallen nature ; we imitate his example ;
we are involved in his condemnation. But for fallen
man, God has, in infinite mercy, appointed and
given a Redeemer; he has proposed mercy and sal
vation ; he hath sent the call to repent, to believe,
to return to him ; he has promised an omnipotent
Sanctifier. Some repent and find mercy ; others
persevere to the last in wickedness : not for want of
physical power, but of a willing mind ; for want of
' the disposition, and consequently the ability of doing
* what in the sight of God is good.' God knew,
that they would dp this, if he left them to them
selves, as he most justly might; and yet he deter
mined thus to leave them. ^' We are bound to
" thank God always," in behalf of ourselves and
each other, if this be npt our case : for, if we had
been left in like manner, as we justly might have
been; we also should have continued impenitent and
I

248 REMARKS
unbelieving. " But God from the beginning chose
" us unto salvation, through sanctification of the
" Spirit and belief of the truth; whereunto he
*' called us by the gospel ; to the obtaining of the
" glory of our Lord Jesus Christ.'" — All who are
willing have it in their power : may we then daily
pray to him, from whom every good and perfect gift
cometh, to incline our hearts, to repentance, faith,
and obedience.
\ p. ccxcvi. 1. 17. 'In the, &c.'^ If the Jews were
rigid predestinarians, in our sense of the word; tbea
the doctrine of predestination was much more ancient
than Augustine or Calvin.' I have no doubt, that
numbers learned the scriptural doctrine of the divine
Sovereignty, and decrees, from the Old Testament ;
and probably many of the Jews, and of those who
embraced Christianity, were of the number. Biit
the bulk of the nation, who held any opinions of
this kind, in the days of Christ and his aposUes,
seem to have heen fatalists ; having learned the doc
trine of heathen fate, from their intercourse with
the Gentiles. It has been shewn, that Justin op
poses this doctrine, in his apology ; and I apprehend
^ 2 Thes. ii. 10—14.
* ' In the early days of the gospel, the Jews were rigid Predes-
' tinarians, and that these assertions and arguments occur in his
' dialogue with Trypho the Jew. Justin Martyr, therefore, in
* endeavouring to convert Trypho the Jew tp the belief pf the
' gospel, argues against the Jewish doctrine pf predestingtipn, and
* maintains and enforces the gospel doctrines of the prescience of
* God, the free-will of. man, and his absolute power over his opi-*
* nions, thoughts, and faith.'
i See Chapter VIII.

ON THE' FIFTH CHAPTER. 240
in his controversy with Trypho : but, it is most evi
dent, that he was not competent to distinguish be
tween heathen fate and christian predestination. —
' The gospel-doctrine of the prescience of Gpd, the
* free will of man, and his absolute power over his
* opinions, thoughts, and faith.' It does not appear,
that there is any thing evangelical, or even peculiar
to revelation, in the doctrines stated by Justin;
whether true or false. Cicero, and very many
others, in every age, who either were ignorant of
revelation, or rejected it ; held the doctrine of the
divine prescience, most decidedly : few pagans have
ever denied the free will of man, or his free agency :
but many, in different ages, have disputed against his
absolute power over his opinions, thoughts, and faith,
in order to Vindicate their own unbelief. How sueh
an absolute power over our opinions, thoughts, and
faith, can consist with the doctrines of Christianity, or
the liturgy and articles of our church; I shall leave tp
others to decide. " O Lord, I know, that it is not
"in man that walketh to direct his steps." ' O God,
* from whom all holy desires, all good counsels, and
• all just works do proceed.' " Lord, I believe, help
" my unbelief." " Lord, increase our faith."
P. ccxcvii. 1. 1. ' Whoever, &c.'^ This subject
' ' Whoever are persuaded and believe, that those things which
' are taught and said by us are true, and engage that they will live
' agreeably to them, are directed to fast, and pray, and entreat
' from God forgiveness of their former sins, we praying and fast-
' ing with thenu Afterwards they are conducted by us to a place
' where there is water, and they are regenerated, according to
' tbe same mode of regeneration by which we ourselves wer

260 REMARKS
has been so fully considered in the second chapter,
that I shall only refer the reader, to what I have
there argued. The passage proves what were Jus
tin's views of regeneration ; and doubtless thosej
more immediately connected with him, had similar
views: but these were not the whole primitive
church. P. ccxcvii. I. 21. ' Because, &c.'^ Here the fall
of man, and original sin, are not only kept- out of
sight, but also virtually denied. " Behold, I was
" shapen in iniquity, and in sin did my mother con-
" ceive me."^ " Who can bring a clean thing out
" of au unclean ? Not one." " How can , he be
" clean, that is born of a woman ?" We " were by
" nature children of wrath, even as others,"^— If
* virtue,' mean holiness ; then to say, ' this is the
' nature of every one that is born, to be capable of
* virtue and Vice,' is to deny ' that we are born in
* sin, and the children of wrath ;' that ^ original sin
* is the fault and corruption of the nature of every

' regenerated ; for they are then washed with water ih the name
' of the Father of the Universe and of -the Lord God, and of our
' Saviour Jesus Christ, and of the Holy Qhost. For Christ said,
" Except ye be born again, ye shall not enter into the kingdom
" of heaven." p. 88. « Tbis passage decisively jproves what was
' the doctrine of regeneration in the primitive church of Christ.' '
' ' Because God from tbe beginning endowed angels and men
' with free-will, they will justly receive punishment for their sins
' in everlasting fire. For this is the nature of every one who is'
' born, to be capable of virtue and vice ; for nothing wonld be
* deserving of praise, if it had not the power pf turning itsdf'
' either, way. P. 117-'
' Ps. li. 6. f Job xiv. 4. sxv. 4.

ON THE FIFTH CHAPTEE, 251
* man, that is naturally engendered of the offspring
' of Adam, whereby man is very far gone from ori-
' ginal righteousness, and is of his own nature iur
' clined to evil ; so that the flesh lusteth always
¦¦* contrary to the Spirit ; and therefore in every per-
' son born into this world, it deserveth God's wrath
'and damnation." And ii viriue do not signify
holiness, ' that which is good in the sight of God ;*
it is a heathen term, and used in a heathen meaning.
—That every true christian shall, according to the
grace of the gospel, " receive praise of God," at the
day of judgment, is a scriptural truth ; but that any
one, strictly speaking, is deserving of it, introduces
the merit of works, which his Lordship expressly
disclaims,^ Even fallen man wants power to turn
into the right way, in no respect, except the total
want of inclination ; an indisposition to what is good
before God, so inveterate, that nothing can cure it,
except regeneration, or, a new creation unto holi
ness. He must have " a new heart," ere he will be
heartily willing to " walk in newness of life."
P. ccxcviii. I. 1. 'What advantage, &c?' All,
who hold, that baptism is regeneration, do not give
ns, even so far as Justin, clear intimations, that the
outward baptism^ without the inward washing of the
heart from sin, will be unavailing. If, however,
any intimation had been given, of men's " purifying
» Art. ix. ? Page 148, Refutation.
' ' What advantage is there in that baptism which makes clean
' flesh and body only ? Wash your souls frora wrath, and from
' covetousness, from envy, from hatred, and behold the body i^s
f pure. p. 164.'

iS2 REMARKS
*« their souls in obeying the truth, by the Spirit;"
of " the washing of water" being only the outward
sign, of the inward " washing of regeneration, and
*' renewing ^f the Holy Spirit;" it would have been
more in the manner of the Scripture. But " the
•' sanctification of the Spirit, unto obedience," or
any thing concerning the office and influence of the
Holy Spirit, as a Sanctifier ; or, concerning a reno
vation, or new creation unto holiness, is not men
tioned in these quotations. The prophetick Spirit,
occurs, and ' the Haly Ghost,' in the form of baptism:
bat nothing else on that important part of our salva
tion, that essential doctrine of Christianity !
P. ccxcviii. 1. 5. ' He introduces, Scc.'^ His Lord
ship, in a note observes, that Justin ' mentions
* ' He introduces Trypho as asking, ' Whether they who lived
• according tol the law commanded by Moses, will live equally
• with Jacob, and Enoch, and Noah, in the resurrection of/ the
* dead, or not ? Tp which Justin answers, ' When I quoted th»
' words of Ezekiel, ' Though Noah, Daniel, and Jacob, should
* desire sons and daughters, it shall not; be given to them,' ' but
' every one shall be saved by bis own righteousness, I asserted
' that they also- who live according to the law of Moses, will equally
* be saved. For those things which are by nature good, and
* pious, and just, are enacted in the law of Moses to be done by,
, thpse who obey itj and those things which were commanded on
* account of the hardness of heart of the people, are equally
* written in it, which they alsp perfornied who were under the
* law. Since they who did tho«e things which are good, univer-
' sally, by nature, and for ever, are well pleasing to God, and
' shall be saved through Christ in the resurrection, equally with
* those just men who went before them, Noali, and Enoeh, and
* Jacob, and any others there may be, together with those who
* have known this Christ the Son of God. P. 22^.'

ON THE FIFTH CHAPTER. 253
' Jacob instead of Job ; and in other respect*
' his quotation is not accurate.' Now this total
want of accuracy, in quoting the words of Scrip*-
ture, in a controversial discussion, is a clear proof of
incompetency . to perform the office of a judge, in
respect of other men's doctrines. " Though these
" three men, Noah, Daniel, and Job, were in it,
" they should deliver but their own souls by their
" righteousness." " They shall deliver neither sons,
" nor daughters, they only shall be delivered, but
" the land shall be desolate." ^ The whole context
shews, that temporal deliverance, viz. from the
sword, famine, pestilence, and wild beasts, is in
tended ; and not eternal salvation. Noah's family
were preserved with him in the ark, for his sake;
though it does not appear, that they were all right
eous persons. " Come thou, and all tby house into
" the ark ; for thee only have I seen righteous in
"this generation." " By faith, Noah, being warned
" of God of things not seen as yet, moved with fear,
" prepared an ark, to the saving ofhis house; by the.
" which he condemned the world, and became heir
" of the righteousness, which is by faith."* Job's
three friends were pardoned their offence, when Job
sacrificed and prayed for them : * and Daniel had pre
vailed with God, by prayer, for the discovery of
Nebuchadnezzar's dream, by which his companions,
and the wise men of Babylon, were preserved from
death." But in the time of which Ezekiel spake, a
' Ez. xiv. 13—21. * Gen. vii. 1. Heb. p. 7,~.
'- Job xlii. 8, 9. * Dan- «• 1— 2.S.

^54 EEMARKS
few individuals, whom " God found righteous in
" that generation," had " their lives given them for
«' a prey ;" but neither sons nor daughters, nor
countrymen, were preserved for their sake. — 'Though
' Noah, Daniel, and Jacob, should desire sons and
' daughters, it shall not be given to them :' but
* every one shall be saved by his own righteousness.'
And then, as if " justification unto life" were spoken
of, Justin adds, ' I asserted that they who lived after
' the law of Moses will equally be saved.' The doc- -
trine of the whole passage tends to establish " jus-
" tification by the works of the law ;" the faith of
the pious Israelites, who lived before the coming" of
Christ, which the apostle, speaks of, as that " by
" which they obtained a good report,"^ is not so
much as mentioned ; nay, the writer wholly forgot,
that " Christ is the end of the law for righteousness
•' to every one, that believeth."*
P. ccxcix. I. 4. 'God, &c.'' All difference be
tween man, as God at first made him, and what he
became by the fall, is here entirely excluded. And
the difference between fallen man, and the holy
angels who needed nota Saviour; and that, between
fallen angels, for whom no Saviour is provided, or
mercy intended ; and fallen man, who, from the very

' Heb. xi. ' Rom. x. 4.
' • God being willing that both angels and men should b?ve a
' free choice, and be masters of themselves, created each to do
' whatever he gave them strerigth to be able to do ; so that if they
' chose what was pleasing to him, be might keep tliem free from
' corruption and punishment ; but if they should sin, he might
' punish them in tlie manner he thinks fit. P. 332.'

©N THE FIFTH CHAPTER. SSS
time of his apostacy had promises and types of a
.Redeemer, and clear intimations of mercy, and sal
vation, is not at all attended to,
P. ccxcix, 1. 2]. ' The Father, &c.'' As far as
the all-sufficiency of the atonement, and general
Redemption, are concerned, we do not differ from
this statement. In this, Justin's doctrine accords
with that of his Lordship : but in other respects, as
far as these quotations go ; I do not perceive, that
his doctrine is much more ' in direct opposition to
'the peculiar tenets of Calvinism,' than to the senti
ments contained in several parts of the Refutation.
' Without detracting from the merits of this
* worthy man,' (Justin Martyr.,) ' we ought to ac-
' knowledge, what truth, and plain matter of fact
' extort from us, that he, and the rest of the fathers,
' are poor and insufficient guides in things of judg-
' ment and criticism, and in the interpretation of the
' Scriptures ; and sometimes in points of morality
' also, and of doctrine, as Dalle, Whitby, Barbey-
' rae, and others have fully shewed. The men
' themselves usually deserve much respect, and their
' writings are highly useful on several accounts ; but
' it is better to defer too little than too much to their
' decision; and to the authority of Antiquity, that
' hand-maid to Scripture, as she is called. She is
' like Briareus, having an hundred hands, and these
'hands often clash, . and beat one another.'* — Dr,
¦ 'The Father of the Universe was willing that his Christ
' should take the curses of all, for tbe whole human race. P. 345,'
' Jortin's Reraarks on Ecclesiastical History, Book II, P. K
.Vol, I, P. 353, 353.

29d %£MAKKS
Cave, in the IUe of Justin Martyr, observes, ' that
' he is commonly said to be guilty of some unortho>
* dox sentiments and opinions, disagreeing with the
* received doctrines of the church.' — ' Having been
' brought up under so many several institutions of
* philosophy ; and coming, as most of the first fathers
* did, fresh out of the schools of Plato, it is the less
* to be wondered at, if the notions which he there
• imbibed stuck to him, and he endeavoured, as
* much as might be, to reconcile the Platonick prin-
* ciples with the dictates of Christianity.' Dr. Cave's
strong attachment to the ancient fathers is well
known ; and such a concession from him is of great
moment. But if Justin corrupted Christianity by
philosophy, are we bound to bow to him as an oracle,
or copy him as an example ; merely because be lived
in the second century ? When such authorities are
adduced, must we not say, " Beware, lest any man
" spoil you, through philosophy and vain deceit,
" after the traditions of men, after the rudiments of
" the world, and not after Christ ; for in him dwel-
" leth all the fulness of the Godhead bodily ; and ye
" are complete in him ?" " In whom are hid all the
" treasures of wisdom and knowledge : and this I
" say, lest any man should beguile you with enticing
"words?"' TATIAN, 172*
' Worth's Oxford Edition, ly 00. '
P. ccc. 1. 21. ' Free-will, &c.'^ The preceding
• Col. ii. 2—4. 8, 9.
^ ' Free-will destroyed us. Being free we became slaves; w«

ON THE tlPT'iS. CHAPTEE. 35 7
*lUOitation from this . writer accords with those from
Justin Martyr, in respect of the creation of men and
angels, &c : and, whatever can be called argument
in it has already beep answered- The passage quoted
below contains polhing anticalvinistick, except the
last clause. Pvery one however knows, that it is
more easy td destroy, than to restore ; and to pro
duce; wickedness, than to renounce it.' " O Israel,
," thou hast destroyed thyself; but in me is thy
" help."' ' Can the Ethiopia;n change his skin, and
" the leopard his spots ; then may ye also do good^
" who have been accustomed to evil,"* "When
" we were yet without strength, in due time Christ
" died iqr us,"^ ' Almighty God, who seest, that
• we have no ^power of ourselves to help ourselves,'*
' We have no power to do good works pleasant and
* acceptable to God, without the grace of God in
' Christ preventing us, that we may have a good will,
* and Working with us when we have a good will,'^ —
Any man may throw his watch upon the stones, and
break it : but that person must have a good measure
of the skill of the maker, who is able to remedy the
mischief. If it were as easy to renounce, as to pro
duce, wickedness ; for what purpose, were all the
doctrines and promises concerning a new heart, ahd
a new creation to holiness, inserted in the holy
Scriptures ? The sentiment annuls a great and essen
tial part of Christianity.
' were sold because of sin. No evil proceeds from God. We
' have produced wickedness ; but those who have produced it,
' have it in their ppwer again to renounce it. P. 45.'
' Hob. xii. 9. * Jer. xiii. 13. ' Rom. v. If.
^ Col. Second Sunday in I^ent. ' Art. x.
TOL. II. S

258 'Remarks
lEEN^US, 178.
Benedictifie Edition.
P. cfcci. ' Giving, &c." " I indeed baptize you
"with water, unto repentance :-T-He shall baptize
" you with the Holy Ghost, and with fire."* « Ye
" shall be baptized with the Holy Ghost, not man^
" days hence." ^ " By one Spirit we are baptized
" into one body."* " According to his mercy he"
(God) " saved us, by the washing of regeneration,
*' and renewing of the Holy Ghost; which he shed
" on us abundantly, through Jesus Christ our
"Saviour,"' "Ofhis own will' begat he us by
Y the word of truth."^ " Blessed be the God and
" Father of our Lord Jesus Christ, who, according
" to his abundant mercy, hath begotten us again,''
"Being born again, not of corruptible seed, but of
" incorruptible, by the word of God,"' " The like
"figure whereunto, even baptism, doth now save
"us; not the washing away the filth of the flesh ;
"but the ansvver of a good conscience towards
" God."* Is nothing here spoken of, except what
man can do by administering baptism ? If there be,
are we to adhere to the oracles of God ; or correct
our scriptural sentiments, on the authority of Ire-
nseus ? — ^ Ques. What meanest thou, by this word,
' ' Giving his disciples the power of regeneration tp .God, he
' said to them,, ' Go; and teach all nations, baptizing them in
• the name of the Father, and ofthe Son, arid of the H0I7
• Ghost. -P. 208."
» Matt. iii. 11. ' Acts i.'5. ; 4 1 Cor. xii. 1 2.
« Tit; iii. 4— 7. *Jam. i.lS. ' ' 1 Pet, i. 3. 23.
¦ ^ * 1 Pet. iii. 21.

©N THE FIFTH CHAPTEK. 259
* Sacrament ? Ans, I mean an outward and visible
' sign, of an inward and spiritual grace, given unto
'. us, ordained by Christ himself, as a means, where-
' by we receive the same, and a pledge to assure us
' thereof, ^ues. How many parts are there in a sa-
* crament ? Ans. Two ; the outward and visible sign,
' and the inward and spiritual grace. Ques. What
' is the outward and visible sign in baptism ? Ans.
'Water, wherein the person is baptized, " In the
" name of the Father, and of the Son, and of the
" Holy Ghost ?" ' Ques. What is the inward and
' spiritual grace ? Ans. A death unto sin, and a new
* birth unto righteousness; for being by nature born
^ in sin, and the children of wrath, we are hereby,'
(by the inward and spiritual grace of baptism,)
* made the children of grace.' ^ Is there in all this,
no distinction, between what man may do; and
what God alone can do ? Man ma!y administer the
outward sign : God alone can confer the inward and
spiritual grace. Even the apostle's, whatever means
of doing good they used, could not render them
successful. " I planted and Apollos watered, but God
" gave the increase."^ Unless this distinction be at
tended to, all our reasonings on religious subjects
must be obscure, if not erroneous.
P. ccci. I. 10. ^ Christ came, &c.'^ Whatever
note may be annexed to this passage ; ' it must still
• Catechism. ¦" 1 Cor. iii. 6—8.,
? • Christ came to save all men through himself; all, I say,
' VvhjO through bint are born again to God, infants, and little
* children, and boys, and youths, and old men, p. l^Z, evi-
' dentiy referring to baptism, as is jnehtioned in the notei*
S 2

360 REMARKS
remain extremely improbable, that Irenaeus here
meant outward baptism exclusively. Would he say,
or will his Lordship assert, that Christ came to
save all that are baptized ? The ends of his coming
will certainly be answered. The general proportion,
" He came to save sinners," or. He came to be the
Saviour of the world ; may be admitted, without
allowing that all sinners, or all the world, will event
ually be saved : but the particular proposition, ^ He
* came to save all who are baptized,' cannot be ad
mitted in the same way. " He that beheveth, and
" is baptized shall be saved :" and not any who are
baptized," but do not believe. Faith, however, is a
continued act of the mind : and some may say, that
if the believer ceases to believe ; he may fail of sal
vation, notwithstanding this express declaration : but
baptism is at once administered ; and he who is bap
tized cannot become unbaptized. I must therefore,
notwithstanding notes and comraents, believe that
by the words ' born again unto God ;' Irenseus
meant tp include, at least, the inward and spiritual
grace of baptism, being " born of water, and of the
" Spirit," P. ccci. 1. 18. * As Eve, &c,'^ Well might th^
apostle say, " The mystery of iniquity doth already
" work." ' Mary also, by being obedient, became
' the cause of .salvation both to herself and to the
'whole human race!' " Being made perfect. He,"
' 'As Eve, by being disobedient, became the cause of death
' both to herself and to the wliok huma;n race, so Mary also, by
' being obedient, became the cause of salvation bpth t» herself,
' and to the whole human race.'
6

ON THE Fii'TH CHAPTER. l6i
(JesuSf) " beeatne the Author" (Ainoj, CaUsa, AUctor)
" of eternal salvation, to all them that obey him.'"
If the words -^ere strictly understood, they WcJuld
make Mary her own Saviour, and the Saviout oif
mankind. This certainly was not meant: but the
language is aspeCirneU df that extravagant way of
hbUdlirihg Mary, which at length arose to the most
direct and gfdss idolatry ; and which continues the
same, in very many places, to this day. The very
sdUnd bf the wdrds can hardly bC endured by a
decided consistent pi'otestant.
P. ccci. I. 2S, ' The Lofd, &C.'^ ' Regenet^ated*
cannot here signify outward baptism; ^hich may
«hew, that the ancient fathers did not uniformly
mean baptism by regeneration. Iri other respects,
the passage is a specimen of the obscure arid awk
ward manner, in which this and some others of the
fathers Conveyed their ideas, and df the confusion
which often pervaded their sCntiUients. The rege
neration, spoken of, seems to mean sorhething pos
terior to the coming of Christ j that is, long after
the death of the persons concerned. What can the
geriealogy of Luke, (which probably takes in many
unbelievers, as that of Matthew certainly does) have
to do with the regeneration of believers, previously
• Heb. V. 9.
* ' The Lord is " tlie first-born from the dead,*" ' and receiving
' into his bosom the ancient FatberSj he regenerated them into
' the life of Gpd, he himsdf being made the beginning of those
' who live, as Adam was made the beginning of those who die.
' Wherefore Luke, also beginning the genealogy txofa our Lord,
' carried it back to Adam, signifying that they did not regeneratss.
' hiro, but he them into the gospel of life. P- 219.'

262 EEMABKS
to the coming of Christ ? And what meaning can
be attached to the clause '. They did not regenerate
' him' (Christ,) ' but he them, into the gospel of
'life?' P. cccii. 1. 18. 'Butman, &c." The doctrine
of original sin, and that of divine grace making one
man to differ from another, are here kept out of
sight. Individuals are supposed to become chaff,
or wheat, without any intimation of man's apostacy;
or ofthe gospel, and its mercy and grace* In short,
if this differs from Pelagianism, I shall be glad tP
learn, in what the difference consists. ' Here it is
' also to be noticed, that the Pelagians, and the
' Duns men ' (the disciples of Duns Scotu,s,) ' agree
' all in one : fpr they both say, that the grace of
' God doth help raan's gopd purpose ; so that man
'doth first intend and purpose well.' — ' But the
* truth is contrary : for there is no good purpose in
' man, no good disposition, nor good intent ; but
' all is against goodness, and clear contrary against
' all things which agree with grace ; until that God
' of his mere " mercy come, and giveth grace ; and
' changeth a man's will unto grace ; and giveth him
' vvill, to will goodness ; and that, when he thought
' nothing of goodness, but doth clearly resist al|
' ' But man, being endowed with reaspn, and in this respect
' like to God, being made free in his will, atid having power
' over himself, is himself the cause that sometimes he become*
' wheat, and sometimes chaff. Wherefpre he will also be justly
' condemned, because, being made rational, he lost true reason,
' and living irrationally, he opposed the justice of God, deliveriu|;
' himself up to every earthly spirit, and serving all lusts. P. 231.*

ON THE, FIFTH CHAP-BEB. 263
'goodness. Thus doth' St. Austin also .prove in
' these words. The Pelagians say, that they grant
' how that grace doth help every man's good purpose ;
' but not that he giveth: the love of virtue to;, himj
* that sheweth against it. : This thing dp they say,
* as though man, of himself, without the help of
' God, hath a good purpose, and a good raind unto
' virtue : by the which merit preceding, before, he
' is worthy to be holpen of the grace, of Gpd, .which
' followeth after. Doubtless, thegrace that fqlloweth
' doth; help the;good purppse of man ;, hut the good
' purpose should never have beeji, if graqe :bad not
* preceded. ,And though, that the gopd study of
' man, when jt beginneth, is holpen of grace;; yet it
' did never begin withont grace.' ' . V ¦ , .>; , . >
, 'As only of ourself.— ' If these wprdsi b/goaddedi
' to signify, that by the common influence of grace
' generally given, we^ have inclination to obey the
"'will and precepts of God; so much the. Pelagians
' will grant unto us.'^ — 'Seeing I. do perceive, that
'there is a wonderful sort,o^ the Pelagian sect
' swarming every where 5 which do maintain, teacb,
^ and defend, tha,t all men, (having faith, ¦¦ or not,
' being regenerate or not regenerate,) ..have power,
'choice, and; free-will, to, choQse life, and, tp- keep
^ the cpmmandments, in such way as the law of
f God requireth.'—' Wherefore I do confess and
> believe, that Adam by his fall; lost, from himself
• Barnes, D.D. Treatise on , Justification, Vol. i. .Fathers qf
the English church, p. 602, '603. " ' ' - •
* Cranmer, Annotations on the King's book, (Henry viii.)
Ibid. Vol. iii. p. 102, 103.

a64 JtEMAfats
' and all his posterity, all the freeddni, chdlce, and
' power of man's will to do good. So that all thft
' will and imaginations of man's heart is only td
' evil, and altogether subject to sin and misfery; and
'bond and captive to all manner of wickedness : sd
' that it canriot once think a good thought, ¦ hiudi
^ less then do a good deed, as of his o«^h work,
' t)leasant and acceptable in the sight of Gdd^ until
' such time, as the; same be regenerate by the Hdl^
^ Ghost, and prevented by the grace of G(Dd."i— ' AS
* the increase and perfection, so the original, of
^initiation, offaith^is from the Spirit of God, not
'only by an external proposal in the word, butby
'f an internal illumination in the soul ; by which we
' are inclined to the obedience of faith, by assenting
' tp tho&e' truths, which to tt carnal and natural man
I' are foolishness: and thus w^ affirm^ notdnlythe
' revelatioh ofthe will of God, but also the illumi-
' nation of the soul of man, to be part of the dffice
'ofthe Spirit of God, against the old and new,
f Pelagians.' — ' It vf&s thfe known dpinion of the
^ Pelagians, that it is in the power of man to believe
•' the gospel, without any internal operation of thfe
' grace of God ; and St. Austin was once of that
'opinion, — but he recalled^tld reversed it in hi's
' Retractations, and disputed earnestly against it, aS
' a part of the Pelagian heresy. This, as the rest
' of Pelagianism, jfe i-enewed by the Socihians, whd
' in the Racovian catechism, deliver it in this man-
« ner. ' ^ues. Is there no need of the interior gift
f Clenient's Confession. Ibid. Vol, iv. p. 2S5,.295.

ON THE FIFTH CHAPTER. 203
• df the Holy Spirit, in order to belieire the gdspel ?
' Ans. By no means;^ for neither in the Scriptures,
' do "^ fead that this gift was conferred on any one,
' except on him who believed the gospel,' — ' The
* seCdnd part of the ofiice of the Holy Ghost, is the
'sanctification of man, in the regeneration, and
* renovation of him. For our natural corruption,
* consisting in an avetsation of our lUillsj, and a
* depravation of our affections; an inclinatidn of them
* to the will of God is wrought within us by the
' Hdly Spirit. " For according to his mercy he
" feaveth us, by the washing of regenel*ation, and
" renewing of the Holy Ghost :" so that, " Except
" a man be born of water and of the Holy Ghost,
** he cannot enter into the' kingdom of God." • We
' are all at first defiled, by the corruption of our
' nature, and the pollution df our sins: " but we
" are Washed, but we are sanctified, but we are jus-
" tified, in the name of the Lord Jesus, and by the
" Spirit of our God." ' The second part then of
' the dffice df the Holy Ghdst, is the renewing of
' man, in all the parts and faculties of his soul.'*^ —
Pelagius ijiore directly denied these essential truths
of Christianity : but it is impossible, that they can
be more entirely overlodked, or kept dut of sight,
than they are in many of these quotations, on sub
jects, in which the introduction of them would have
been peculiarly iraportant.

* See on Refiitatjon, p. 22-^25,
* Bp. Pegts'oa on the creed— ^Article, ' I believe in thd Holy
f Ghost.'

266 EEMAEKS
P. cccii. last line. ' All, &c." This passage as*
cribes the justification and salvation of the whole
company, who lived before Moses, entirely to their
own personal holiness ; and this, not as obedience
to the revealed will of God, in any way, but to
natural reason and conscience, called ' the spirit of
' the decalogue written in their hearts and souls*'
No mention is made concerning any promises o^ a
Redeemer, of " The Seed of the woman, who should
" bruise the serpent's head;" or of "The Seed.of
"Abraham, in which all nations shouldbe blessed:"
or of " Shiloh unto whom the, gathering of the
" people shpuld be." No hint is given of the Lord's
appearances and revelations, to Ifoah, Abraham,
Isaac, or Jacob. ,No intimations of any commands,
or promises, given them ; of any covenants made
with them ; or of any particular and miraculous in-
.terpositions in their favour. The accepted sacrifices
of Abel, of Noah, of Abraham, and others, all typi*
' '; All the multitude of those just men who lived before Abra-
' ham, and of those Patriarchs who were prior to Moses, were
' justified, without the things which have beeri trientioned above,
' and wiihout the law of Moses. The just Patriarchs having tbe
' spirit of the decalogue written in their hearts and souls, that is,
' loving God who made them, and abstaining from injustice
' towards their neighbour, on which account it was not necessary,
• that tliey should be admonished with prohibitory mandates,
' because they had" the justice of the law in themselves. But
' when this justice and love towards God had fallen into oblivion,
' and were ejttinguished in Egypt, God necessarily, out of his
' great benevolence towards men, shewed himself by a vMce,
' and brought the people out of Egypt in virtue, that man might
' again become the discipk and follower of God. P. 246.' ?

ON THE FIFTH CHAPTEE. 26;
Cal of " the Lamb slain from the foundation of the
" world :" and the institution of circumcision, ' the
' sacrament of regeneration ;" " the seal of the right-^
" eousness of the faith, which Abraham had, yet
" being uncircumcised ;" with the covenant then
made with him and his posterity, " I will be a God
'.' to thee, and to thy seed," are passed over without
notice; Not one word is spoken either of faith or
of grace 1 Who coyld (Suppose, that the writer of
this paragraph, had read, either the Book of Genesis,
or the Epistles of St, Paul? If the apostle had viewed
the case ofthe patriarchs, in the same light, he would
not have written thus : " What shall say then, that
"Abraham, our father as pertaining to the fle^h,
"hath found? For if Abraham were justified by
" works, he hath whereof to glory ; biit not before
^,' God, For what saith the Scripture? Abraham
" believed God, and it was counted unto him for
" righteousness." Nothing more is necessary to be
said. on the passage; but to request the reader to
compare it with the Scriptures referred to below ; ^
with the language of our homilies,* and' with the
words of otir article, ' The Old Testament is not
' contrary to the New: for both in tbe Old and New
' Testament, everlasting life is offered to mankind by
¦' Christ, who is the only Mediator, between God
' and man, being bpth God and Man.'^
P. ccclii. 1. 18. 'Christ, &c.'* The concluding
• Rom. iv. Gal. iii, 6—^29. iv. 22—31. Heb! vi. 12-^20.
xi. 1 — 22. * See on page 298, Refutation. ^ Article vii.
4 "¦ Christ did not come for those only who believe^ on him, in
the time of Tiberius Csesar, nor did the Father make provision

26s *fiMARKS
words of this paragraph is an obscufe intimation,
that the writer had at times more evangelical tiews,
than the preceding paragraph, or even than the
former part of this, might lead us td suppose. But
it is far frora proving, that he raeant to ascribe the
justification of the persons concerned td thfeii- f^ith
in a promised Saviour, and not to their owh vittlie,
and just, and pious lives. Yet obscure as it is, the
opinion, that many derive benefit from Christ, whd
have never heard of his name, receives no Counte
nance from it.
P. ccciii. I. 27. ' He hath, &c," That is, ' We
* must bring forth " the frUits of the Spirit." that
' the Spirit of God may rest upon us,' Would it not
be as scriptural to say : ' We must partake of the Holy
Spirit, that we may adorn our calling also, with
the works of righteousness;' wherefore let us pray
earnestly to God, to give us his Holy Spirit, ac
cording to his gracious promise, ' that we may amend
' our lives according to his hdly word ?' Probibly
Irengsus referred to the words of Peter, " The Spirit
" of glory and of God resteth upon you."* But
how did the Spirit of God rest on these christians,
except as his efficacious influence became visible, in
' for those only who are now living ; but for all men altogetSfer,
¦ ' who from the beginning, according to their virtue in their gene»
' ration, have both feared and loved G:od, nnd have lived justly
' and piously towards their neighbours, and have wished to see
' Christ and to hear his voice. P. 259.'
¦ ' He hath rriade manifest, that we ought with our calling to
' be adorned also with the works of justice, that the Spirit of
' God may rest upon us. P. 279.'
» 1 Pet. iv. 14.

9N THE FIFTH CHAPTEE. 260
those holy tempers and affections ; and those words
and actions, which are the fruits of the Spirit, and
the image of our God and Saviour ?
P. ccciv. 1.9. ' For there is, &c.' ' ' That those
' who obey him might justly possess good.' — "There-
'* fore it is of faith, that it might be by grace."^ —
• That we, who for our evil deeds, do worthily de-
' serve to be punished, may by the comfort of thy
' grace, be mercifully relieved, through our Lord
' and Saviour Jesus Christ.'* The rest of the pas
sage coincides in great measure, with what has been
repeatedly considered ;* and it contains no hint, con
cerning original sin, divine grace, faith, Christ and
his salvation, or the Holy Spirit!
P, cccv, 1, 5. ' But if, &c.'' This quotatidn ex-
' 'For there is no force with God,, but a good intention is
' always in him. And therefore he gives good counsel to all.
' But he has placed the power of choice in man, as also in
' angel's, (for angels are endowed with reason,) that those wha
' should obey might justly possess good, given indeed by God,
' but preserved by themselves.'
* Rom. iv. 16. ' Col. fourth Sunday in Lent.
•* See on p. 292, 302, Refutation.
^ ' Bul if some men were bad by nature, and others good, neither
' the good would deserve praise, for they were created so, nor
* would the bad deserve blame,, being born so. But sincp all
' men are of the same nature, and able to lay hold of and do
' that which is good, and able to reject it again, and not do it,
' some justly receive praise, even from men, whp act according
' to good laws, and much more from God ; and obtain deserved
' testimony of generally choosing and persevering in that which
* is good : but others are blamed, and receive the deserved re-
' proach of rejecting that which is just and good. And therefore
' the prophetiS exhorted ijien to do ji^sUce, and perform gpod
' woi;ks,'

270 REMARKS
pressly denies originalsin; and clearly implies, that
if any were born in sin, they would deserve no
blame. — -'And therefore in every raan born into this
'world, it' (original sin) 'deserveth God's wrath
' and damnation,' ^ I cannot understand why quo
tations should be made against the Calvinists, which
are as directly opposed against the indisputable mean
ing of the articles of our church, and against his
Lordship's own concessions, in the forraer part of
the work, as they are against our principles.
P. cccv. 1. 27. ' And on, &c.'^ Here is a speci
men of this ancient father's skill in expounding the
Scripture! What the apostle adduces, in speaking
of the use, or abuse, of christian liberty, in things,
not evil in themselves, he expounds as relating to
the doctrine of man's free-agency and responsibility!
The rest of the page goes on the supposition, that
no exhortations are given in Scripture to those
things, which We have not, in every sense, a power
to perform ; which has repeatedly been shewn to be
a mistake. ~ " Lord, have mercy upon us, and in-
"cline our hearts to keep this lavv." Wq are ex
horted to " be perfect as God is perfect," and holy
as he is holy. But have we, both a natural and a
moral ability to, do this, ' without the special grace
¦ Article ix.
* ' And on this account St. Paul says, " All things are lawful,
" but all things are not expedient;" ' referring both to the liberty
< of man J on which account all things are permitted, .God npt;
' compelling mart ; and by the expression " not expedientV,
' shewing that they should not abuse liberty for a cloak of
' maliciousness, for this is noe expedient.' ¦' ' -'

ON THE FIFTH CHAPTEE, 27 T
* of God?' Let the reader, on this subject, Well
consider the tenth article, of our church.
P. cccvii, 1. 2, ' His ownpotver, &c," Certainly
* the faith of man is his own:' for what is freely
given us, becomes our own : but what are we to
learn from such obscure words as these ? I own I
can annex no ide'as to them ; and cannot conceive
what conclusions are to be |deduced from them.
Does the writer mean, that saving faith is the pro
duction of our free-will, without the grace of God?
Or, that we are able to preserve it, without the in
fluence of divine grace ? Or, that, we are both in
respect of faith and works, so in our own power;
that the whole of what is good arises from natural
good dispositions ; and that vve are able to keep our
selves unto the end ? If this be meant, it is unscrip
tural, and Pelagian, aud in direct opposition to the
doctrine of our church : and if this be not meant, I
ean only say ' Si nonvis intelligi, debes riegligi.'
P; cccviii. 1. 16, ' The power, kc."^ Then it is
an act of divine power to make men believers. In
these quotations, I search with a careful, eye, for
something worthy of being opposed, or of being
' ' His own power, not only in works, but also in faith,
' saying, "According to your.faiih, belt unto ypu;" 'shewing
'. that the faith of man is his own, because he hath his own will.
' A-ndagaip, "All things are possible to him that "believeth ;"
' And, " Gp thy way ; and as thou hast believed, so be it done.
" unto thee," 'Aad all such expressions shew that man is in his>
f pym power with .respect to faith.'
* 'The power of God (ars Dei,) therefore, is not wanting;,.
'. for he is abje of stones to raise up children to Abraham ; but he
' who does not obtain it, is the. cause of his owii imperfection.'

^yi BEMAaKS
approved :i)ut I can find neither; and I should
weary myself, and the reader also, were I to attempt
it. While remarking on his Lordship's own words,
I always found something, on which to make obser
vations, either on one side or the other : but I must
say, there is something so vague, and unmeaning^
and destitute of all appearance either of scriptural
proof, or logical argument, in these quotations ; that
I feel no inducement to dwell upon them, I can
only state, that they give all the glory tp the free-will
of man, of every thing good in man; and nonq of
it to the special grace of God. Nor would an ordi
nary reader, so much as suspect from them, that
there was, in Scripture, the glad tidings of full and
everlasting salvation, frora guilt, and sin, an4 misery,
for the vilest rebel and apostate; who came, by faith
in the divine Redeemer, tp seek this unspeakable
blessing. P. cccix. I. 14. ' Since, &c.'' No doubt it is
true ; that " All we as sheep have gone astray, we have
" turned every one to his own way ; and the Lobd
" has caused to meet on him the iniquity of us all."
But there is not one ray, or spark, of gospel, - or even
of pur common Christianity in all this passage: nothing
that many pagans have not said ranch better.
' ' Since all good things are with God, they who by their own
' determination fly from God, defraud themselves of all good
* things, but being defrauded of all good things towards God,
"¦ they will consequently incur the just judgment of God. They
• who fly from the eternal light of God, whi(;h contains in it all
' good things, are themselves the cause of their inhabiting eternal
' darkness, destitute of all good things, becoming to theinselves
• tbe cause of this habitation, P. 285.' '

On the j'IStH CHAPTEE. %7^
P. cCcx. 1. 14. ' Being predestinated .<iCcording tit
' the prescience of the Faither.' Is this quoted, • in
• direct opposition to the peculiar tendts df Calvin*
* ism V The reader must observe, tbat it is perfectly
insulated: nothing going before, and nothing that
follows, besing quoted. It met me, I own, as 3ahet's
prayer, in the midst of the lists of names in Ghro-
nicies;^ and seemed as a rose, in a desert, which
pleased me the more, because it was sd entirely un-*
expected. P. CCCX. I. 16. ' As by^ &C."' I adduce these
passages, which approximate nearer to revealed re-'
Ugion, than the preceding quotaticms do : but hovv
tbey are in direct opposition to the peculiar tenets of
Calvinism I Cannot see ; except the words, we alU
mean, that as all men fell in Adam, all will eventually
be saved by Christi
In these quotations from Irenseus, comprizing
nearly ten pages, no one particular doctrine of Chris
tianity is expressly mentioned : except as baptismal
regeneration ; and the form of baptism, " in the
" name of tbe Father, and of the Son, and of the
" Holy Ghost," are introduced. The lost estate of
fallen man, the person of the Redeemer, the doc^
trine of the atonement, salvation by grace, justiflca-
lion by iakthi renewal td holiness, by the divine

' 1 Chr. iv. 9, 10.
' ' ' As by the fonner generdtiea (Adam) we inherited death, so
' by this generatipn (Christ) we inherit life. — That as we all died
' in the animal, so we may be all made alive in the spiritual.,
' P. ^93: "

VOL. It.

T

17* Hemarks "^^
Spirit; in general the office and operation of the
Holy Spirit, however understood ; the love of Christ
and of the Spirit ; repentance, conversion, fruits
meet for repentance ; evangelical motives to obe
dience; the constraining love of Christ; a desire to
adorn his gpspel ; love to his pedple, and to all men
for his sake, " the work of faith, the labour of love,
" and the patience of hope;" in short, all that is
peculiar to Christianity, except a form, a name, a
notion, is as much left out of sight, as if nothing
of the kind had ever been made known by the gospel
to mankind. Either this ancient father of the chris
tian church was a very incompetent teacher of Chris
tianity ; or a very defective assortment of quotations
has been made from his writings. But, however
this may be, are we to learn Christianity, from men,
who almost approximate to heathen morals and phi
losophy ; in opposition to the doctrine of Scripture,
and the truly scriptural doctrine of our liturgy,
articles, and homilies ? One we must oppose, or at
least neglect ; for they are perfectly incompatible :
and we, the evangelical clergy, deliberatelv choose to
abide by the Bible and the Prayer-book, and the
book of homilies ; whatever Irenaeus, (or the ancient
fathers of the christian church,) have advanced, in«
consistent with what we there read, — ' One cannot
' help wishing, that they,' (the christians of those
times,) ' had been more circumspect and less credu-
' lous ; but perhaps Providence vvould not preserve
' ihem from these errors and defects ; that it might
' plainly appear, that they were men, in no manner
* comparable to the first disciples of Jesus Christ,

OiJ THE KfTH CHAP-TEEl. 273
* and consequently altogether incapable of forging
* the books of the New Testament.' '
CLEMENT OF ALEXANDRIA, I94.
Potter's Ediliom
P. Cccx, 1. i24. ' We are, tic.^ Certainly Cle
ment here speaks of the vvhole body of true chris
tians, as chosen and elect : but there is no proof that
he meaht to include every baptized pei'son, who had
riot been exCommuhicated. Had the following ques
tion been proposed to him ; ' Do you mean to include
in this " chosen generation, this royal priesthodd,
" this holy nation," all the hypocrites, and rhere
formalists, among professed christians ; all those Who
deny the faith by their heresies, or disgrace it by
their vices ?' What may vve suppose would have been
his answer? Yet the visible church at that time
contained by far a less proportion of such characters,
and df baptized infidels, than any df our national
churches dd.
P. cCcxi. 1. S. ' If eternal, &c,** Is this qUdta-
' Le Clerc J as quoted by Jortin, Vol. ii. p; 15.
' ' We are consecrated to God for the sake of Christ, We are a
' chosen generation, a royal priesthood,- an holy nation.' — ' In
' this passage, Clement of Alexandria, in the words of St. Peter,
' speaks of the whole body df christians, as chosen, or elect.'
' ' If eternal salvation were to be bought, how much, O man,
' would you profess to give for it ? If any pne were to measure
• out all Pactolus, tbe fabled river of gold, he would not pay an
' equivalent price. Do, ndt, then, despair. Itis in your power,
' if you vvill, to purchase this precious Salvation, vvith your owtl
' treasure, charity and faith, which is the just price of life. This
' price God wiUingly accepts, P. 71.'
T 2 .'

270 EEarARRS
tipn scriptural ? Dees it accdrd with the doctrine of
our church ? Does. his Lordship allow us to condude,
that he approves of the sentiments advanced in it ?
If not, why does he quote it against the Calvinists?—
" Buy the truth, and sell it not, also wisdom, and
" instruction, and understanding."* Part with every
thing,rather than not understand the way of eternal
salvation. Renounce all for Christ, who is " the
" Way, and the Truth, and the Life." " He that
«'hath no rooney; Come ye, buy wine and milk
" without money and without priqe."^ "Again the
'' kingdom of heaven is like unto a treasure hid in a
" field; the which vvhen a man hath found, he hideth,
*' and for joy therepf, goeth and selleth all that he
" bath, and buyeth that field. Again the kingdom
" pf heaven is like unto a merchantman seeking
" goodJy pearls ; who when he hath found, one pearl
" of great price, went and sold all that he had and
'.' bought it."^ If the field be the Scriptures, " wiiich
" are 9.ble to make us wise unto salvation, through
" faith which is in Jesus Christ :" and if Christ him
self, as " made of God unto uS Wisdom, and
" Righteousness, and Sanctification, and Redemp-
" tion," be " the Pearl of great price :" then the
purchaser bf the field, and of the Pearl, had nothing,
except wprldly interests, sin, aelf-righteousness, self-
vwisdom, and a form of godliness, to part with, in
order to make either of them his own. Even the
feith, hy which he receives Christ, is the gift of
God, produced in his heart, by means of the word
' Prov, xxiii. 23, » U, Iv. 1. * Matt, xiii, 44—45,
2

CN THE FIS'Ttt CHAPTER. 277
of truth, and by the teaching and agetiey of the
Holy Spirit. " Nd man can come unto me, except
'* the Father, whd hath sent me, draw him." These
parables are a good comment on the counsel given
by Soldmon, « Buy the truth, and sell it ndt :" and
St. Paul's language concerning himself, illustrates
bdth. " What things were gain to me those I
" counted Idss fdr Christ : yea, doubtless and I
" count all things but loss, fbr the excellency of the
" knowledge of Christ Jesus, my Lord, for whom I
" have suffered the loss of all things, and do count
"them but dung, that I may win Christ; and be
" found in him ; not having my own righteousness,
" which is of the law, but that which is through the
" faith of Christ, the righteousness which is of God
" by faith.'"' — " Because thou sayest, I am rich, and
" increased with goods, and have need of nothing ;
" and ktiowest not, that thou art wretched, and
" miserable, and poor, and blind, ahd naked: I
" counsel thee td buy of me gold tried in the fire,
" that thpu raayest be rich ; and white raiment, that
"tbou mayest be clothed, and that. the shame df
" thy nakedness do not appear, and anoint thine
" eyes with eye-salve, that thou mayest see.'"* Here
is no mention of their 'own treaS'ure, charity, and
' faith, which is the just price of life.' For what
had these wretched Laodiceans, but sin and misery,
with which tP purchase the blessings emimerated ?-—
In buying, three things cdncur: the buyer parts
with what he before possessed; and he receives what
• Phil, iii, 7—9. * Hev. iii. 17—19.

27.$ EEMAEKS
he did ndt before possess ; and the seller receives |
valuable consideration, for what he imparts. Whei^
we renounce the world and sin, with self-righteous^
ness and self-wisdom, ignorance, error, and pre
judice, to receive Christ and salvation, the two first
things, which constitute buying take place ; but, as
we have nothing good before God, to offer unto him;
our buying is " without money and without price."— -
Christians are often spoken of in Scripture, as
" bought with a price ;" and as " the church of God,
" which he has purchased wil;h his own blood.:" but
those texts above quoted, are nearly the only passages,
in which the idea of their buying any thing of the
Lord, is so much as hinted. We indeed are the
"debtors, who have nothing to pay," and must be
" frankly forgiven all," if we escape the prison of
hell. " The wages of sin is death : but the gift of
" God is eternal life through Jesus Christ our
"Lord."* "To him, that worketh, is the reward
" not reckoned of grace but of debt : but to him
" that worketh not, but believeth in hira that jus-
" tifieth the ungodly, his faith is counted for right-
" eousness." " If by grace, then no raore of works,
"otherwise grace is no raore grace.'"^ — We have
* heard what we are of ourselves, very sinful, wicked,
' and damnable : — we are not able either to think a
' good thought, or work a good deed."^r— Where
then is ' our own treasure ?'r— If it should be said,
Clement only meant, that " faith, which worketfi
» Rom. vi. 23. ^ Rom. iv. 4, 5, xi. 6. ' Homily on
the misery of man. • '

ON THE FIFTH CHAPTER. 279
** by love," would make the possessbr a pgirtjaker of
" the unsearchable riches of Christ ;" and that, this
faith, when given, is a man's ' own treasure ;' I
shall only observe, that this way of expressing such
ideas is very exceptionable; and that, thus understood,
the quotation is not at all against the doctrines of
Calvinism. P. cccxi. 1. 16. ' Who have the power of choosing
'the things which belong to God." — W^ have a
natural power, to choose or refuse ; but we have no
moral power, to choose what is holy and good, with
out the special grace of God. ' We have not the
' disposition, and consequently not the ability.''^
P. cccxi. 1. 21. ' He even applies the word rege-
' nerated to our Saviour's baptism.' — This is such a
misapplication of the term to him, v;ho not being
horn in sin, could not need ' the inward and spi-
^ ritual grace' of baptism, ' (a death unto sin, and
' a new birth unto righl,eousness ;') as is suited to
induce a suspicion concerning the soundness of the
writer's judgment and principles in other respects.
P. cccxi. 1. 23. ' He says, &c,'^ ' The goodness
' of God to Pharaoh, in graciously giving the freedom
' ,pf his mind opportunities to repent ;' when it h^d
' See Art. x. * Refutation, p. €l.
¦ 3 « He says to Moses, '' Go and tell Pharaoh to send out the
" peoplcLbut I am sure that he will not send them cut." ' In
' this he clearly points ont both his divinity, in foreknowing what
• would happen ; and his goodness, in gfaciouJly giving the free-
' dom of Pha;aoh's mind opportunities to repent. P. 143,
• -This passage shews that Clement of- Alexandria considered the
•' prescience pf God and the free will of mani as not incompatibk".'

tBO REMAEKS
been expressly dedared, that God was sure he would
not let the people go ; that is, ' vvould not repent ;*
does not much appear. An ordinary expositor
would rather have inferred, that God left Pharaoh,
as a proud rebel, to fill up his measure of wicked
ness, that the divine power and justice might be
more gloriously displayed in his destruction. " What
" if God willing to shew his wrath, and to make his
*' power known, endured with much long-suffering
*' the vessels of wrath fitted fdr destruction ?'"— Bat
however this may be, Calvinists do not think the
prescience of God incompatible with the free agency
and responsibility of man ; though they consider the
will of the unregenerate as enslaved to sinful passions.
P. cccxii, 1. 8, ' God is, &c,'* What is there in
these three quotations, in the'least inconsistent with '
the tenets of Calvinism ? If virtue and vice were
involuntary, they would be no more the subjects of
reward and punishment ; than the regular, or irre
gular, raotions of a clock. — 'Vice especially would be
a man's calamity, not his guilt.
P. cccxii. last line. ' The coining, &c.'' The ef-
' Rom, ix. 17^24.
* ' God is free from all' blame with respect to tbe person who
' has not chosen what is best. P. 318.'
' Abraham was justified not by works, hut by feith ; therefore
' ?t wi|l 1?^ of no service to them after this life, ewen if they now
' do good works, unless they have faith. P. 338".
' Neither praise, nor dispraise, nor honours, nor jpunishoients,
' woiild be just, if the soul had not the power of desiring and re-
' jecting, andif vicewereinvpluntary. P. 36"8.'
' ' The coming nf our Saviour did nnt make men foolish, and
' bird hearted, and unbelieving ; but wise, and easy to bp per,,
' suited, and n^oreover bejieyers.'

ON THE FIFTH CHAPTEE. 281
fects produced on the Jews in general, by the coming
and ministry of Christ, and by the publication of
the gospel, do not give much sanction to this opi
nion. In fact, the coming of Christ, apart from his
doctrines, and the influences of the Holy Spirit, made
no change in human nature, either for the better or
the worse. But while they, " who believed through
" grace ;" were softened, humbled, and sanctified ;
they,' who did not believe, being more and more
offended, and enraged, at what they savV and heard,
and striving continually also against the convictions
of their own consciences ; became more and more
hardened in presumptuous wickedness, impiety, and
blasphemy. Sin, which reigned in them, took occa
sion, by that which was good, to work in them all
manner of evil. God gave them up to the lusts of
their own hearts ; and the devil " blinded their
" minds, lest the light of the gospel of the glory of
" Christ should shine into them." Similar efFefcts
are every where, in a measure, produced, where the
gospel of Christ is fully made known. — No doubt it
is the direct tendency of the gdspel, td make men
wise, and holy : even as it is " to send peace on the
" earth," by teaching men to love God, and one
another: but this tendency is so counteracted by
human depravity, and diabolical agency ; that the
contrary has, in both cases, been frequently the con
sequence. Indeed, according ' to the Scripture, this
would always be the case, if God did not accom
pany the gospel- with " the Holy Spirit se'nt down
" from heaven," to prepare men's hearts to receive
it. Thus the sun, without whose beams all would be

232 REMABKS
darkness, coldness, sterility, and desolation ; if rain
frdiii heaven be not from time to time poured out,
sodn acdrches and hardens the greund, and de-
s.troys vegetation.
P. cccxiii, 1. il. ' AU men, therefore, being
. ' called, those, who were willing to obey, vvere de^
' nominated " the called." This is the scriptural
distinction, between the general invitation, and ef
fectual calling according to the purpose of God:
only the source of this willingness, even special prcr
venting grace, is not mentioned. "^God has from
. " the beginning chosen you unto salvation, through
" sanctification of the Spirit, and belief of the
" truth ; whereunto he called you, by our gospel, to
" the obtaining of the glory of our Lord Jesus
^' Christ." * ' They be called, 3ccording to God's
' purpose, by his Spirit, working in duese.'ison, they
' through grace obey the calling, &:c :' ' The grace
• of God through Christ preventing us, that' we
' might have a good will, and working vvitK us, when
' we have that good will.'- " For it is God, who
" worketh in us to vvill, and to do of his good plear
" sure." P. cccxiii. 1, 23. ' It rests with ourselves, wher
ther we vvill accept or reject.' — No doubt, the event
will be, according to our final decided acceptance, or
rejection, of the gospel ; but if it so rested with us,
that God left all alike to themselves, without pre
venting, or renewing, grace, all would, as certainly
reject the gospel, as all have broken, and do break,
" £ Thes, ii. 13, U. » Art. x. xvii.

ON THE P;ETH CHAPTEE. 2g3
the law. They, who are saved, are taught, drawn,
and made willing by the grace of God.— =This is in--
disputably the doctrine of the Scriptures, and of our
church. P, cccxiv. 1. 19. ' As therefore, &g." This quo
tation is not very perspicuous. ' Free and sovereign
* power' is an unusual way of speaking concerning
free agency, and exemption frora slavish necessity.
It would, however, have been no injury to the pas
sage, as far as I can understand it, if something to
this effect had been annexed ; ' and has sent his only
' begottpn Son, to be the propitiation for our sins,
' and our Redeeraer and Mediator ; and hath given
' us his i^' holy Scriptures, which are able to make us
" wise unto salvation, through faith that is in Cbrist ;"
' and has promised his Spirit, the Author and Giver
* of life, knowledge, liberty, holiness, and consola-
' tion, to all who seek this blessing- in earnest prayer;
^ nay, has by this preventing grace inclined the hearts
' of many among us, most thankfully to accept of
' this salvation, and to choose the path of truth and
,' righteousness,'
¦ p. cccxiv. I. 26. ' That thing, &c.'^ I apprehend
Element understood philosophising, better than be-

* ' As therefore he is tP be commended, who uses his power in
,' leading a virtuous life ; so much more is he ro be venerated aiid
' adored, who has given us this free and sovereign power, and has
' permitted us to live, not having allowed jwhat we choose or what
' we avoid to be subject to a slavish nCjcessity. P. 529.'.
* ' That thing is in our pwn power, of which we are equally
' masters, as of its opposite j as, to philosophise or not; 10 be-
' lieve or not. P. 633.^

284 REMARKS
lieving ; (that is, as a doctrine ;) or he would not in
this raanner have put the two on exactly the same
ground. Indeed raan has power to believe, or not
to believe, nearly as rauch as to philosophise or not
to philosophise ; provided the humbling, holy, and
spiritual truths of the gospel, are not concerned:
but to these his unrenewed heart has so strong an
aversion, that it excites his prejudices and passions,
and renders the most conclusive evidence insufficient.
*' How can ye believe, who receive honour one of
?' anpther, and seek not that honour which cometh
" df God only." " Because I tell you the truth ;
" ye believe me not." " Men love darkness rather
" than light ; because their deeds are evil." ' But
the same aversion, pride, ungodliness, perverse pre
judices, and corrupt passions, would not prevent their
philosophising. Indeed, he is not deeply conversant
even in the philosophy of the human mind, who is
not aware, that something, beyond demonstration, is
needful, to convince a man of the truth of that,
which he exceedingly desires may not be true.
P. ccckv. I. 4. ' The apostle, Stc.*^ ' The sense
' of these words seems plainly to be this, ' The right-
* eousness of God, which is by faith, revealed in the
'gospel, to beget faith in men.''' Or, rather, ' The
' righteousness of faith is revealed from the faithful-
' ness of God, to the faith df his true people.' But,
' John iii. 1 8. v. 44. viii. 45.
* ' The apostle seems to announce f*'0 faiths, or rather one
• which admils of increase and p.erfection : for a common faith is
' laid as a foundation. P. 644.'
^ Whitby.

ON THE FIFTH CHJVPTER. 285
however this may be, the apostle was not speaking of
two kinds of faith, in man, either a dead and living
faith, or a Jewish and Christian faith. That was
not his subgect; for he was writing to converted
Gentiles. Nor is it easy to conceive, how ' a common
' faith' that is, a notional dead faith, can be laid as
a foundation, for a living and true faith, to be built
on. Who laid this foundation ? Surely God did not.
And can a dead faith become living, by any increase
or improvement ? A dead faith is frdm nature, and
the devils are capable of it ; but a living faith is the
gift df God, of which none but the regenerate are
capable. p. cccxv. I. 8. * Since, &c.' If the reader can
make out the meaning of this quotation, it is more
than I can do. One thing is obvious ; namely, that
the doctrine of original sin is virtually denied in it.
* Those who are naturally disposed to good.' Sup
posing good here to mean ' good before- God ;' and
the question meets us ; Are there any such, araong
Adam's fallen race ? This notion vvas afterwards con
demned as Pelagian.
P, eccxv, I. 14. 'Faith, &c.'' This does not
' ' Since some ate without faith and others contentious, all do
' not obtain the perfection of good. Nor is it possible to obtain it
' without our own exertion. The whole, however, doesnot de-.
• pend upon our own will, for instance, our future destiny ; ' for
' we are sayed by grace,' ' not indeed wiihout good works. But
' those who are naturally disposed to good, must apply some at-
• tention to it, P. 64^?"-'
' ' Faith, although it be a voluntary consent of the soul, is,
' however, the worker o£ good things, and the foundstioo ef a
' right conduct, P. 697-'

286 ' remAek*
seem much opposed to the tenets of Calvinism, as
they have been already explained,
P, cccxv. I, 17. ' His vvill is, that we should be
' saved by ourselves.' In what part of " the oracles
" of God" do we meet with this doctrine ? Is it not
in direct opposition to the whole tenour of the gos
pel ? " By grace are ye savred, through faith ; and
" that not of yourselves, it is the gift of God."
P, cccxv. I, 22. ' All men then, as I said,, are
* qualified by nature for the acquisition of virtue,'
Here is another iraplied, or even express, denial of
original sin.
P. cccxvi. 1, 1. ' Sorae men have attained even to
' perfect virtue.' Does virtue here mean christian
holiness, or heathen morality ? Whatever it signi^
fies, it must be considered as an unscriptural idea.
' All we, the rest, (although baptized and born
* again in Christ ;) yet offend in many things, and if
* we say we have no sin, we deceive ourselves, and
' the truth is not in us,'^
P, cccxvi. 1. 3.. ' Though they had otherwise a
' good natural disposition.' — Do not these frequently
returning expressions savour more of heathen philo
sophy, than of Christianity ?
P. cccxvi. 1. 6. ' Wherefore, hc.'^ 'Goodwork^
' — do spring out necessarily of a true and lively
* faith : insomuch, that by them a lively faith may '
' Art. XV.
* ' Wherefore when we hear, " thy faith hath made thee whole,"
' we do not understand him tP say that men wil^ be saved, how-
' ever they have belie\red, unless good works also shall follow.
' P. 79*.'

OK THE HPTH CHAPTEB. 287
' be. as evidently known, as a tree discerned by the
" fruit.' 1 '
I feel a lassitude, in quoting and making remarks
on passages, in which words are multiplied without
any determinate ideas ; and I ara conscious, that I
shall, if too particular, inevitably communicate the
same lassitude to my readers. ' He' (Christ) ' distri-
* buted his favour, according to the fitness of every
' one, both to Greeks and barbarians ; and to those
' of them who were predestinated, being called in
' his own time, the faithful and elect. Nor would
* he, who equally called all, withhold his kindness
* from any; but he gave extraordinary honours,, to
^ those vvho believed in an extraordinary manner.'
Now, let the reader take his pen, and attempt to
give the sentiments, contained in these words, (if
there be any,) in his own language: and he will soon
be convinced, that the passage is devoid of precise
ideas ; and, that while the writer aimed to make dis
cordant opinions coalesce, he only proved that the
attempt was wholly vain.
P. cccxvii, I, 6. ' The Saviour, &c,'^ This pas
sage leads directly to the conclusion, that the grand
end of our Lord's incarna.tion, (if not the only one,)
was that of setting us a perfect example ; which is
' Art. xii.
' ' "I'he S.iviour never hates men, who from his exceeding great
' love, not despising the weakness of human flesh, but clothing
' himself in it, came for the common salvation of men. When
' he had taken a sensible flesh, he came to shew men what was
' possible with respect to obedience to the precepts. P. 832.'

23S kEMAEkS
the doctrine of the Socinians ; except such of theifl|
as speak still more degradingly of him.
P. cccxviii. I. 11 . 'God pardons tbe past; but
' every one has the future in his own power.'—
" Though all men deny thee ; yet will not I." " He
" that trusteth in his own heart is a fool." " Hold
" thou me up, and I shall be safe." " Our life is bid
" with Christ in God." " Who are kept by the
" power of God, through faith unto salvation."—*
', Almighty God, who seest, that we have no power
' of ourselves to help ourselves ; keep us both out^
' wardly;in our bodies, and inwardly in our souls )
', that we may be defended from all adversities which
* may happen to the body, and all evil thoughts,
', which may assault and hurt the soul." ' Grant
' us. Lord, we beseech thee, the Spirit to think and.
' to do always such things, as are rightful 3 that
* we, who cannot do any good thing without thee,
' may by thee be enabled to do according to thy will,
' through Jesus Christ our Lord.'* ' Because the
' frailty of man, without thee, cannot but fall ; keep
' us ever by thy help,'"'' — Can it excite any wonder,
that they, who are taught to believe and pray in this
style, cannot relish, the doctrine of Clement of
iWexandria ?
The only irapression, which these quotations from
this ancient father has made on my mind, is this}
that he is far more heterodox, than I supposed him
to be. ' There are in Clement, many opinions,
' Col. 1 Sund. Lent. » Col. ninth Suad, after Trinity. 3 Col,
- 15 Sund. after Trinity.

ON I'HE FIFTH CHAPTEE., 28gi
neither scriptural, nor agreeing with what vve reve
rence next to Scripture, the articles> liturgy, and
homilies of our church : and likewise, as far as these
quotations go, there is an alraost total want of thos©
peculiar principles of Christianity, which distinguish
it from natural religion. Very few things are ad
vanced, which, with a trivial variation, a moralizing
heathen might not have said. — ^There is nothing
concerning man as a fallen creature, as lost, and in
perishing need of a Saviour; scarcely any thing,
concerning the person, and offices of Christ, our
Prophet, Priest, and King ; of his atonement, right
eousness, and intercession ; justification by faith ;
the work and influences of the Holy Spirit ; or our
renewal and sanctification by him. In short, the
deficiencies render the whole more incompatible with
the creed and experience of a pious Anti-calvinist ;
than any positive stAements, contained in it, render
it opposite to, the tenets of Calvinism,
TEETULLIAN, 200.
Rigaltiuss Edition, 1765.
P, cccxviii. 1. 14. 'Every one, &c,'* As this
felates to the right of every raan, to worship, as he
thinks best ; it does not appear to bear at all on the
subject under consideration : except as some may
• ' Every one has a right belonging to man, and a natural power
' to worship that. which he shall think right; nor is any one in-
? jured or benefited by the religion of another, Nor is it any part
' of religion to force religion, which ought to be taken up spon-
' taneously, not by force, P. 69.'
VOL. II. U

2QQ EEMAEKS
imagine, that the vvords, ' :spontanedusly and not by
' force,' are in theraselves Anti-calvinistick. But
the doctrine of the Calvinists is, that God inclines
men's hearts:,; and makes them willing to repent, be
lieve, love, and obey ; not that he compels them
and Calvinists, in general are most steady opponents
of huiman compulsion in matters df religion. Ter-
tttlTian, however, goes too far in saying, ' Neither is
'.an!y one injured or -benefited by the religion of
'another:' for those, whd are truly religious, ac
cording tothe Scripturfes, ai;e-.not only blessed, but
blessings to all iiroutid them ; while idolatronsi su-
pei:stitious, enthusiastical, pharisaical, or antinomian
religionists, do mischief to mankind, far beyond all
human calculation. Yet persecution is not one of
the vveajjons, with which they should be, opposed;
the office df stopping their progress does not fall
within the magistrate's department : for the mischief,
that they do, is not generally of that nature, which
directly affects men's temporal interests, or disturbs
the peace of society. And if in any instances, it
takes that direction: the magistrate must restrain,
not their religion itself, as consisting in opinions,
and acts of worship not directly and grossly im
moral ; but snch effects of it, as interfere with, or
evidently endanger, those interests pf the community,
which are placed under his protection.
P. cccxviii. 1. 20, ' Whence, kc'^ Could it be
' ' Whence was Noah found to be just, ifthe jijstice of natiiral
' law was not before his titiie ? Whence vvas Abrahatn reckoned
' the friend of God, if not from equity, and tlfe jbstice of natural
' law ? Whence was Melchizedec called the jsriest df the Mo.st

ON THE FIFTH CHAPTER. 2§I
supposed, from this passage., that the epistles of St,
Panl vvere extant. When this was written ? Or that
Tertullian had ever re.id them ? God says concern
ing Abel, Enoch, Noah, Abraham, and all the pious
tpersons, before the coming of Christ ; that " by faith
" they dbtained a good repPrt," " pleased God,"
'" were justified ;" were " made partakers of the
" righteousness, which is by faith." " It was of
*' faith, that it might be of grace ; to the end
•"'that the promise raig'ht be sure to all the seed ^
¦" not to -that only which was ofthe law, but to that
*' also which is of the faith of Abraham, who is
*' the father of us all."^ But Tertullian enquires,
-' Whence was Abriaham redkoned the friend of Ged,
¦* if not frora equity and natural justice P Let another
apostle answer him. " The Scripture was fulfilled,
"" which saith, Abraham believed God, and it was
" imputed unto him for righteousness, and he was
" called the friend df God."^ The subject, however^
'has been repeatedly considered.^ The patriarchs had
not" the ceremonial law, nor the moral law, made
known to them, as it was afterwards from mount
• High, if there were not l,evites, who offered sacrifices to God,
' before the priesthood of the Levitical law ? Whence we under-
' stand that there was a law before Moses, not only in Horeb,
' or in Sinai, and in the wilderness; but more ancient, first in
' Paradise ; afterwards formed afresh for the patriarchs, and then
' for the Jews at certain intervals. P. 184-. He goes on to shew,
' that Abel, and Enoch, and Melchizedec, and Lot, and Abra-
' ham, pleased God before the Mosaic law was given, or circum-
' cision instituted.'
' Rom. iv. Gal. iii. iv. Heb. vi. 13—18. xi. =¦ Jam. ii. 23,
' Remarks on. Refutation, p. 29 i, '295.
U 2

292 EEMARKS
Sinai ; or as written, either on tables of stone, or in
a book : but they had the promise of a Saviour ; and
they had immediate revelations from God, and are
called prophets : ^ and to how many particulars, as
to practical instruction, these revelations extended,
we know not. The sacrifices, which, no doubt by
divine appointment, they offered, were types of" the
'' Larab slain from the foundation of the world,"
the prefigurative sacraraent of the atonement and of
penitent faith in that atonement: and, when circum
cision was appointed as the sign, or sacrament, of re
generation, and of fallen man's need of regeneration,
it was the sign or " seal of the righteousness ofthe
"faith, which Abraham had, yet being uncircum-
" cised." We know so little of Melchizedek, ex
cept as a type of Christ, that we can say the less,
on his case : but we know, that " without faith, it
" is impossible to please God." It mUst be " of
" faith that it might be by grace.' 'But the priest
hood of Melchisedek is expressly contrasted with
that of Aaron, as of a superior nature and excel
lency : '^ and vve are not informed, that Melchizedek
offered animal sacrifices ; as Abel, Noah, Abraham,
and others did : the language therefore used by Ter
tullian concerning him does not seem well chosen.
Indeed the whole passage implies 'justification by
' works, not " by grace through faith,"
P, cccxix. I, 8, ' Ifind, &c.'^ That God formed
' Ps. cv. 15. » Heb. vii.
' ' I find that man was formed by God with free-will, and
« with power over himself,, observing.^in him no image or likeness
' to God raore than in this respect : for he was not formed after ¦

ON THE FIFTH CHat>ter. SQS
man a free agent ; and that, when created, his will
was perfectly free from every degree of bondage to
his passions, is an undisputed fact. But the " image
" of God in knowledge, righteousness, and true
" holiness," was far more distinguishing, than ' free-
•^ill and power over himself.' Fallen men, nay,
fallen angels, have free agency, and power over
themselves, to choose^how they will act : yet surely,
holy angels, and " the spirits of just men made
"perfect," bear the iraage of God in a far different
manner. — What are we to understand by the words,
' God who is uniform in face, and bodily lines ?'
Was Tertullian an anthropomorphist ? If not, what
can he mean ? ' God was affirmed to be material
' and corporeal by some of the ancient fathers, espe-
' cially by Tertullian.'^
P. cccxix. 1. 17. ' The law, &c.'* The great com
mandment, " Thou shalt love the Lord thy God,
" with all thy heart, and with all thy mind, and with
" all thy strength ;" requires only the devoting of
our all to God in love ; and therefore is not more,
' God, who is uniform,, in face, and bodily lines, which are so
' various in mankind ; but in that substance which he derived
'¦ from God himself, that is, the soul, answering to the form of
' God; and he was stamped with freedom, and power of his
' will.' ' Dr, John Edwards.
^ ' llie law also itself, which was then imposed by God, con-
' firmed this condition of raan. For a law would not have been
* iraposed on a person who had not in his power the obedience
' due to the law ; nor again would transgression have been threat^
' ened with death, ifthe contempt also of the law vvere not plac«i
' to the account af man's free-will.'

2^4 BEMAEKS
than we are capable of, as to the natural povyers
which God has given us: but if no law must be
given to sinful creatures which they have not a
moral ability to obey ; then at least nothing beyond
outward pbservances must be comraanded: "Because
" the carnal mind is enmity against God ; for it is
" not subject to the law of God, neither indeed care
" be." Certainly the contempt of the law is placed
to the account of man's free-agency, which implies
also responsibility, — Here also the doctrine of the
fall, and original sin, is wholly kept out of sight;
and man is considered as being what God originally
formed the progenitor of our whole race*
P, cccxx* 1. 8. ' He who, &c.'^ If this is quoted,
as opposed to the tenets df Calvinism; it only proves,
that those tenets are misunderstood. What follows
from Tertullian chiefly respects the will to do evil,
which he states to be frora ourselves, and not from
-God; nor yet from the devil, on whom he justly
supposes, men often cast the blame of their sins, in
order to exculpate themselves. Sorae notice ia also
taken of the transgression of Adam, whom he calls
' the author of our race and sin.' But there is
nothing, in the whole, opposite to the tenets pf
Calvinism, as far as 1 can understand his obscure
and confused language. — ' Besides Tertullian's own
' vehement and rigid disposition, the ill-usage, which
? he received from the ecclesiasticks of the church
^ of Rome, contributed to make him a Montanist,
' ' He who should be found to be good- or bad by necessity and
' -not voluntarily, could not with justice receiye the retribution of
' either good or evil. P. 384.'

ON THE Elf TH . CHAPTER. 295
* Thus he lost the title oi saint.' — ' Charity bids us
' suppose, that he lost not what is infinitely more
* important. Several have thought too hardly con-
* cerning him, never cpnsjdering, that with all his
' abilities, he was deficient in judgment, and had
' partial disorder in his understanding, which excuses
' almost as much as do^vnright frenzy. , He was
' learned, for those times, acute, and ingenioiis ; and
' somewhat satirical, hasty, credulous, impetuous,
* rigid and cetispripus, fanatical and enthusiastical ;
' and a bad writer, as tp style,^ not perhaps thrpugh
' inqapacity of doing better, but through a false taste,
'.and a perverse affectation,' ' M. de Balsac says,
' that the obscurity of Tertullian, is like the black-
' ness of ebony, which casts a great splendour.' ' It
' cannot be denied, but that Tertullian hath some
' unwarrantable notions, commpn with other writers
' of those times; and some more peculiar to himself.
' But he lived in an age when faith was yet green
' and tender, when the church had not publickly
' and solemnly defined things ; — when the philoso,-
' phy of the schools vvas mainly predominant ; and
' men ran immediately from the stoa, and the aca-
' demy, to the church.'"^ Now if this was indeed the
case; vyhy are vve, with the holy Scriptures in our
hands, and abundant opportunities and advantages
of eyery kind, for understanding them, to be seht
to school, to these very men, of vvhom even their
firmest advocates say such things as these ?
' j;ortin's Remarks on pccle^ias tical history, vol. ii. p. 2, 3.
' Dr. Cave,

2g6 REMARKS

, ORIGEN, 220.
Benedict Edition.
P. cccxxi. 1. 27. ' Because, &c.'' As the doctrine
of human merits has been expressly disallowed by
his Lordship ; I cannot understand, why he should
quote against the Calvinists, what is equally contrary
to his own doctrine. — ' Our works never have any
' merit, towards procuring pardon of our sins, from
'their own intrinsick worth, they cannot justify, or
'tend to justify us.'^ However, then, good works
may be necessary in order to salvation, it cannot be,
in a way of merit, if they can do nothing to procure
pardon or justification.
P. cecxxii. I. 12. ' It has, &c.'^ Nothing is here
intimated of the " sin which "dwelleth in us," as one
of the enemies, against which christians have to con-
' ' Because the soul, having substance and life in itself, when
' it departs out of this world, will be disposed of according to its
* merits, either enjoying the inheritance of eternal life and bliss,
' if its conduct shall have procured this for it, or suffering eternal
' fire and punishment, if the guilt of its sins shall have thrust it
' into that condition.' ,
" Page 148, Refutation.
' ' It has to contend against the devil and his angels, and.the
' powers which oppose it, because they strive to burden it with
' sins : but we, if we live rightly and prudently, endeavour to
' rescue ourselves from this kind of burden. Whence, conse-
' quently, we may understand, that we are not subject to neces-
' sity, so as to be compelled by all means to do either had or good
' things, although it be against our will. For if we_ be masters
' of our will, some powers, perhaps, may urge us to sin, and
* others assist us to safety; yet we are not compelled by necessity
5 to act either rightly or wrongly. Vol. i, p, 48,'

ON THE EIPTH CHAPTEE. 2g7
tend. I mention this, because every thing leads, to
the conclusion, that the doctrine of original sin, as
explained in our article, was no part of Origen's
creed ; for he wrote, without any restraint, the dic
tates of his own mind. As to necessity and compul
sion ; they have been sufficiently considered.
P. cccxxiii. I. 4. 'According, &c.'^ Is not this an
express denial of original sin ? Is it not directly Pela
gian ? Nay, is it not beyond Pelagianism ? Not only
the nature of fallen man is capable of good, as well as
evil ; (and if by nature, then, not by special grace;)
but ' there is no nature, which does not admit of
' good or evil ;' ergo, not even the nature of the
devil! Absolute malignity renders fallen angels inca
pable of good, exactly in the same sense, that abso
lute perfection in holiness renders God incapable of
evil. A Calvinist may be tempted to glory, on ob
serving, that to refute Calvinism, such heretical sen
timents must be appealed to, as if authoritative.
P. cccxxiii. I. 14. ' We have, &c.'^ ' Every one
' has the power :' but ' it is acknowledged, that man
' has not the disposition, and consequently not the
'ability, to do that, which in the sight of God is
'good, till he is influenced by the Spirit of God.''
' ' According to us, there is nothing in ariy rational creature,
' which is not capable as well of good as of evil.^ There is np
' nature which does not admit of good or evil, except the nature
' of God, which is the foundation of all good. Vol. i. p. 74.'
^ ' We have frequently shewn in all our disputations, that the
' nature of rational souls is such, as to be capable jjf good and
' evil. Every one has the power of choosing good, and of
* choosing evil. Vol. i. p. 91,'
3 Refutation, p. 6i.

2Q8 EEMAEKS
* The condition of man, after the fall, is such, that
* he cannpt turn and prepare himself by his own
' natural strength, ,and good works, to faith and
* calling upon God : v;herefore we have no power,
' to do good works, pleasant and acceptable to God,
' without the grace of God by Christ preventing us,
'that we may have a good will, and working with
' us, when we- have that good will." Can it be ex
pected, that the clergy of our church can ex animo
subscribe this article, and accede also to these quor
tations from Origen?
P, cccxxiv, 1. 2, ' This, as, &cc.'' The source of
sinfuhiess in human nature, in Adam's transgression,
is completely overlooked ; nor is there any thing in
these passages, which Cicero or Seneca might not
have said,
P. cccxxiv. 1. g. ' To determ.ine, &;c,'^ How comr
pletely is the work of the Holy Spirit, and of every
divine influence, counselling, inclining, and directr
ing the mind and heart to what is good, excluded in
this passage! It is perfect Stoicism, Our health,
wealth, and prosperity, are from the gods : our wisdom
and virtue are from ourselves. It would be no diffi-
¦ Article x.
* ' This, as we have before said, was the cause of the differ-
' ence between rational creatures ; not deriving its origin frqiB
' the will or decree of the Creator, but from the freedom of their
' own will. Vol. i. p. 99-
3 ' To determine in what manner we should use any thing, is
' the work of nothing, but of the reason which is wiihin ps,
• namely, of that reason, which, according to opportunities,
' forms us for those impulses, which invite us to what is rigM
' and honest, or incline us to the contrary. Vol- i. p. 109..'

ON THE FIFTH CHAPTER, 2^^
cult task, to refute this ancient father of the chris
tian church, by quotations from heathen writers,
who have spoken of a divine influence on the mind,
in a manner suited to shame such christians. But
it is enough at present to quote the apostle : " Do
" not err, ray beloved brethren ; Every good and
" every perfect gift is from above, and cometh down
f from the Father of lights, with whom is no vari-
" ableness, nor shadow of turning. Qf his own will
"begat he us with the word of truth." ^ And our
liturgy : ' O God, from whora all holy desires, all
' good thoughts, and all just works do proceed.'-
P, cccxxiv. I. 16. ' It is our, &c,'^ ' Almighty
' and everlasting God, of whose only gift it cometh,
' that thy faithful people do unto thee, true and
' laudable service, &c,'*
P, cccxxv, 1, 8, ' Which proves that it vvas in the
' power of the people to hearken, and to walk in
' the ways of God,' — Nothing certainly was wanting
but a willing mind. ' Lord, have mercy upon us,
* and incline our hearts to keep tby commandments.'
' O almighty God, who alone canst order the unruly
^ wills and affections of sinful men. Grant unto thy
* people, that they may love the thing which thou
^ commandest, and desire that which thou dost pro-
f raise.* ' O Lord, frora whora all good things do
' ' Jam. i. 16 — 18. * 2d Collect, evening service.
' ' It is our business to live virtuously, and that God requires
"' this of us, not as his own gift, or supplied by any other person,
* or, as some think, decreed by fate, but as our own work.'
" Collect 13th Svmday after Trinity. ' Collect 4tb Sujidaj
after Easter.

300 KEMARKS
' come. Grant to us thy humble servants, that by
* thy holy inspiration, we may think those things
' that be good, and by thy merciful guiding may
' perform the sarae, through our Lord Jesus Christ'^
Is it not manifest, that we are entirely in a different
cUmate, while reading Origen's speculations ; than
while breathing out these fervent and scriptural
petitions of our liturgy ?
P. cccxxvii. I. 6. ' Some stones, &c.'^ This, in
some sense, is truth: but it does not fdlldw, that
the heart becomes good ground, except by regene
ration, and special grace. The. fall of man, and the
consequent depravation of human nature, are, not
only kept out of sight, but even virtually denied, by
the language used in these quotations.
P. cccxxvii. 1. \5. ' Because, &c.'' How cautious
' Col. 5th Sunday after Easter. — See Ps. li. 10. Ez. xxxvi. 26,
17. John XV. 5. Phil. ii. 12, 13. Heb. xiii. 19, 20.
^ ' Some stones are covered with a very little earth, upon which
' if the seed falls, it quickly springs up ; but not having root,
' when the suri rises, it is burnt up and withered. And this
* stone is the human mind, which is hardened by negligence,
' and converted into stone by wickedness; for no person's mind
' is created stony by God, but becomes so by wickedness. Vol. i.
• p. 122.'
^ ' Because the apostle (Paul) sornetimes does not ascribe to
* God that the vessel is to honour or dishonour, but refers the
' whole to ourselves, saying, " If a man therefore purge himself
" firom these, he shall be a vessel unto honour, sanctified and
" meet for the master's use, and prepare^ unto every good work :"
' and sometimes he does not attribute it to ourselves, but seems
* to refer every thing to God, saying, " Hath not the potter power
•' over the clay, of tbe same lump to make one vessel unto honour,
" and another to dishonour ?" These expressions are not contra-
' dictory : they are reconcilable, apxl one perfect sense may be

ON THE FIFTH CHAPTEE. 301
Origen is, not to ascribe too much of the glory of
inan's goodness to the grace of God! And how eare-
fully does he exclude all the influence and agency of
the new-creating sanctifying Spirit; allowing nothing
beyond ' the instruction of Godl' The concluding
sentence, ,' Nor the will of God alone, making any
* one to honour or dishonour, unless he has some
' ground of difference, (namely) our will inclining
' towards what is good, or what is bad;' as connected
with the passage from Romans to which it is ap
pended ; is a direct addition to the Scripture, and
that in order to explain away the most obvious mean
ing of it.
P. cccxxix. 1. 10. ' Ifthe, &c." I quote a few
sentences, which exclude all thoughts of man's being
a fallen creature, or needing a renewal unto holi
ness ; that I may not be thought to shrink from
the investigation of any testimony, supposed to be
against us ; and not because, after all the ar
gumentation of the preceding parts of this work,
much need be said on these quotations ; even if they
* derived from them : for neither does our free-will, without the'
' instruction of God, compel us to make a proficiency, unless we
' ourselves contribute something to the good : neither our free-
' will, without the instruction of God, and the exercise of this
' privilege of free-will, causing any one to be to honour or di.s-
' honour) nor the will of God alone making any one to honour
' or dishonour, unless he has some ground of difference, (namely),
' our will inclining towards what is good, or v/hat is bad. Vol.
' i. p. 137."
' ' Ifthe possibility of conquering be equally afforded io us all,
' but it remains in our own power how we use this possibility,
' whether with energy or sluggishly, the conquered will be justly
• blamed, and the conqueror juctly rewarded. Vol. r. p. 340.'

202 tiEMAIlKS
had more authority, than we allow them. ' If the
possibility of conquering be equally afforded to all;'
then there is no such thing as ' the grace of God
* preventing' (some, not all,) ' that they may have
' a good will, and working with them, when they
* have that good will.' It seems the conclusion alike
of reason and revelation, that creatures are not atid
cannot be, in any retepect, independent of theCitaifeor,
Holy rational agents are then dependent on God to
preserve thera in holiness ; even as animals are de
pendent on God to preserve their animal life. It is
tivident, that the disbelief or forgetfulness of this
most important truth, was no small part of the pre
paration of Adam's mind, to listen to the devil's
temptation. " Ye shall be as gods, knowing gOefl
¦" and evil ;" independent, capable of securing your
dwn happiness, not subject to the will of anysupe-
irior. Probablj', this also was one step dovynward in
the fall of angels. " Our life is hid with Christ in
" God :" " Ye are kept by the power of God,
" through faith unto salvation," "^ The steps of a
" good man are ordered by the Lord ; and he de-
" lighteth in his way ; though he fall he shall not
" be utterly cast down, for the Lord upholdeth him
" with his hand." " Let not. my heart be inclined to
"" any evil thing ?" " Order my foosteps in thy word;
" and let not any iniquity have dominion over me.'"
" Hold up ray goings in thy paths, that my foot-
" steps slip not." What a contrast here is, between
David's devotions, and Origen's speculations !
' Ps, xvii, 5. xxxvii. 23, 24, oxix, 133. cxli. 4r.
7

ON THE FIFTH CHArXEE. SOS
P. cccxxxii. 1.1. ' God so, &c.^ The clause,
' either by continuing in vvhat is right, they rise to
' the summit of virtue,' evidently implies, that at
first they were free frora a natural propensity to evil.
Pagan philosophers often spoke of natural obliquities
of disposition, in language less discordant with Chris
tianity, than this is. Continuing in the state, in
which we are, as ' engendered of the offspring of
' Adam,' is Contintiing " children of disobedience"
a'nd "" oi wrath." " If any man be in Christ, he is
" a new creature : old thir^ are passed away ; Be-
" hold all things are become new ; and all thiiigs are
'* of God, who hath reconciled us to hira'self by Jesus
" Christ,"^ P. cccxxxii, 1. Ife. ' Cekus, &c.'' It might have
' ' God so dispenses {oUotoiA^iu) every one of the rational souls,
' that he regards their everlasting existence : for th'ey always have
' free-will ; and of their own accord, either by continuing in
' vvhat is right, they rise to the summit of virtue, or through
' negligence sink, by varioiis methods, to this or that degree of
' wickedness. Vol. i. p. 26l.'
^ 2 Cor. v. 17, 18.
' ' Celsus, arguing according to his own principles, asserts,
' that it is very difficult to make a perfect change in nature : but
' we (knowing that there is one and the same nature in every
*¦ National soul, and maintaining, that not a single one is formed
' wicked by the Creator of all things, but that many men be-
'coine wicked by education, by example, and by infiuence, so
' that wickedness is at it were naturalized in some) are persuaded
' that it i.s. ilPt Only not impossible, but not very difficult, by the
' divine word to change wickedness naturalized (k«xi«>' ^ao-iao-cctrap,)
' provided any one will but admit that he ought to commit himself
f to the supreme God, and to do every thing with a reference to
'¦ pleasing Him, with whom ' the good and the bad are not held in

304 EEMARKS
been supposed, that a christian divine, in answering
the objection of a heathen, concerning the difficulty
of making 'a perfect change in nature,' (which im
plied, that nature required to be changed,) would
have thought of such scriptures as these : " With
" raen. this is impossible, but with God all things
" are possible." ' " A new heart also will I give you,
" and a new Spirit will I put within you ; and I will
" take away the stony heart out of your flesh, and
" will give you-a heart of flesh : and I will put my
*' Spirit within. you; andrje shall walk in my sta-
" tutes, and ye shall keep my judgments and do
" thera."^ " We are his workmanship, created in
" Christ Jesus unto good works.'"' " It is God who
" worketh in you, both to will and to do." " I can
" do all things, through Christ who strengtheneth
' the same estimation, and with whom the indolent and tbe actiw
' raan do not meet with the same fate.* * But if a change be very
' difficult to some, it must be said, that the cause is iu the dispb-
*¦ sition of thpse, who will not allow that the Supreme God will
* be the just judge of all the actions done by every one in this life.
* For will and e.Kertion have great weight in enabling a person to
• do those things which appear very difficult, and, to use a strong
' expression,, almost impossible. Would a man be able by exer-
¦" tion and practice tb walk upon a rope stretched on high from one
• side of a theatre to the other, with considerable weights upon
* him : and would he "find it impossible to live virtuously when he
' desires it, although he has previously been very wicked ? But
* consider, whether a person who makes such assertions, does not
« accuse the Creator of the rational being, rather than the being
» himself, if he has made man capable of doing things difficult,
• but useless, and incapable of doing things conducive to his own
' happiness. Vol. i, p. 492.'
• Matt. xix.^2&, '¦ Ex. xx»v». 26, 27. ' Eph. ii. 10.
3

ON THE FIFTH CHAi'TER. 30'5
'" me."^ " Now the God of peace — raake you per-i-
" feet in every good work, to do his will, working
" in you that whiefa is well pleasing in his sight,
" through Jesus Christ,"^- — ' Not a single one is
' foraied , wicked by the Creator of all things, but
' that many become wicfceid by education, &c.' This
is entirely in the style of modern Socinians : as if
there were no alternative between supposing that
God at first made man sinful; and denying tliat men
.are now born in sin, and " by nature ehildaten of
" wrath," Thus the fell of Adam, and our fell in
him, is oompletely excluded, or virtually denied ;
and all the wickedness in the world is traced back to
other sources. Bmt how comes it to pass, that men
every where receive such bad educations, and meet
with such bad examples, and are so inflaenoed to
evil, as to fill ihe world with all kind of wickedness,
frora generation to generation ; if there is not a
raosi powerful bias in human nature to evil, and an
aversion from vvhat ' in the sight of God is good ?'-—
' So that wickedness is naiwaiized in some.' It is
an alien in the human soul, till some, and not
others, naturalize it : or it becomes natural by
habit, \vhere it was not natural before. Custom is
indeed second nature : but how is it that men oon-
tract, wicked habits, if they have. naturally no wicked
dispositions ? The sheep never contracts the habit of
" wallowing in the raire;" nor tiie ox of devouring
other animals, like the wolf ol" the lion. — ' It is not
' only not impossible, but not very difficult by the
' Phil, ii. 13. in n. ¦ -• Heb, xiii, 20, 31,
VOL. II. X

30Q REMARKS
* divine word to changeVickedness naturalized, ke*
It might have been thought, that some mention of
divine grace, and of the assistance of the Holy
Spirit, would have been unavoidable in this place:
but there is no hint of any thing of the kind;
though the persons spoken of have ' naturalized
' wickedness 1 " Can the Ethiopian change his skin,
" or the leopard his spots? then' may ye also do
" good, who are accustomed to do evil." ^ The ex
hortations of our Lord to cut off the right hand, or
foot ; and to pluck out the right eye, which causes a
man to offend; shew how difficult he thought it,
even " by the grace of God," to conquer inveterate
evil habits, as these strengthen and confirm natural
evil propensities, — " If ye, by the Spirit, do mortify
" the deeds of the body, ye shall live." Without
regeneration : without a renovation of nature, a new
creation unto holiness, a resurrection from the death
of sin ; without an omnipotent operation on the
soul, by. " the Spirit of life in Christ Jesus ;" with
out ' the grace of God by Christ preventing him,
' that he may have a good will, and working with
' him, when he has that good will ;' no one ever
did, or ever will, overcome and mortify all his na
tural evil propensities, or conquer his bad habits : and
it is leading men to a wrong dependence, to call on
them to " cleanse their hands and purify their hearts;"
except by the grace of God sought in fervent prayer.
" Without me," says Christ, "ye can do r¥)thiiig."-
' Would he find it. impossible to live virtuously, wliep
' Jtr. xiii. 23;

ON THE FIFTH CHAPTER. 307
' he desires it, although he had previously been very
' wicked.' — ^To perform heathen virtues, from selfish
motives,- would not be impossible to him, who de
sired to do it : fpr that is only diverting human de
pravity into another channel ; and exchanging gross
sensuality, for pride, ambition, and other spiritual
wickednesses : but " to crucify the flesh with all its
" affections and lusts," is another raatter; even when
a man is very desirous of doing it. "What I hate,
" that I do. If then I do that which I would not,
" I consent unto the law that it is good." " To will
" is present with me ; but how to perform that which
" is gpod I find not : for the good that I would I do
" not, but the evil which I would not that I do."—
" I find then a law, that when I would do good,
" evil is present with rae. For I delight^ ip the
" law of God after the, inward man : but I find
" another lavv in my merabers warring against the
" lavv of my raind, and bringing me into- captivity
" to the law of sin which is in my members : Oh
" wretched man that I am ! who shall, deliver me
" from the body of this death. I thank God through
" Jesus Christ our Lord,"^ The speaker, in this
portion of Scripture, evidently desired and longed,
perfectly to, obey the divine law ; and no doubt his
exertion was great and persevering : yet he found
such difficulties from within especially, as he was
wholly unable of himself to overcome ; and, along
with his doleful lamentation, he earnestly enquires
after a Deliverer, frora this his distressing condition ;
* Rom. vii. IS-rSS.
X 2

308 EEMAEES
and he thanks God for Jesus Christ our Lord as that
Deliverer, "» His name shall be called Jesus, fpr he
" shall save his people frora their sins." " The
" flesh lusteth against the spirit, and the spirit against
" the flesh r and ttieSe are contrary the one to thfe
*' other; so that ye cannot do the things that ye
" vvould," ^ " Thou hast coraraanded us to keep
" thy precepts diligently. Oh, that ray ways were
^'directed to keep thy statutes!" "Behold I have
*' longed after thy precepts : quicken me rn thy right-
"' eousness." " Let thine hand help me, for I have
*' chosen thy precepts."^ The desires, however, to
things " good in the sight of God," are absolutely
wanting in fallen man:^ and wherever they are
found, they are implanted by the special grace of
Grod : from whom ' all holy desires, all good coun-
* sels, and all just tvorks do proceed.' ' Lord of all
* power and might, who art the Author and Giver of
* all good things, Graft in our hearts the love of thy
' name, &c,'* The closing sentence is an instance
of that irreverent practice, of supposing that a charge
of injustice may be brought against God, ifthe doc
trine contended for be not true,
P. cccxxxiv. 1. 3. ' God always^ &c,''^ 'By means

' Gal. v., 17. KVTixsirai «AAi)A5i5, ^ Ps. cxix. 4, 5. 40, 173.
* P. 6l, Refutation. * CoL 7 after Trin,
' 'God always, by means of his word, which at all times de
scended into holy souls, and formed men fiiends of 'Gody and,
;prophets, corrected those who were willing to- listen to instruc
tion ; and from the coming of Christ he corrects, by the Chris
tian doctrine, not those who are unwilling, but tltose who prefer
a good life,, and one pleasing to Ged...'

ON THE FIFTH CHAl'TER.
* Q his word, &c.' ' By christian doctrine.'— What
care seems to have been taken by the writer, not to
offend his opponent, by the mention of divine grace,
or any influence of the Holy Spirit pn the minds of
men ! No notice is here taken of Him, either as
inspiring the prophets ; or as the only Source of
spiritual life, knowledge, love, holiness, and conso
lation !
P. cccxxxiv. I. W. ' But Celsus^, &c,'^ In fact,
' ' But Celsus, wanting I know not what correction, asks, vvith
* some doubt, "Was it not possible for him to correct by his divine
'power, without sending a perspn for that express purpose ? Di^
' he mean, that correction should take place by God's pausing ^
< complete change in the imaginations of men, and by his entirely
¦* removing all wickedness, and infusing virtue into them? Another
* person will ask. Whether such a proceeding would be consistent
^ with nature, or even possible? But supposing that it is possible,
' vvhat would become of free-will ? Where would be the laudable
' adoption of truth, or the acceptable rejection of falsehood ? But
• if it should once be granted that this is possible, and might be
' done without impropriety, sorae one, following the example of
' Celsus, will ask. Was it not possible for God, by his divine
' power, originally to make men such, that they should not want
' any correction, but that they should of themselves be diligent
^ and perfect, without any wickedness subsisting from the first ?
' These things may impose upon 'the simple and weak, but not
' upon him who looks into the nature of things; for if you take
¦^ away free-will frora virtue, you destroy at once its very "exists
' ence. But this subject would require a treatise; and many
• things are declared concerning it by the Greeks, in their books
' upon Providence, who vvere far from saying with Ceisus, He
' does indeed know, but he does not correct, nor could he by his
' JDivine power. And we have in many places discus.sed these
' points, as fa,r as, we are able; and the Scriptures say the same
' things to those who can understand them. What therefore
'' Celsus addresses to us, and io the Jevvs^ will be retorted upoa

3 tot SEM ARKS
Celsus's question, ' Whether it was not possible for
« God to correct, by his divine power, without
« sending a person for that express purpose ?' is not
easily answered, if we suppose that Christ came into
the world merely as a teacher of holiness (whicli
seeras here to be almost admitted;) and not as a
Saviour, "by his obedience unto death, even the
" death on the cross, as made sin for us, though
" he knew no sin, that we might be made the
"righteousness of God in him:" and by his life-
giving, new creating, sanctifying Spirit, given un{o
us, through his intercession fpr us, grounded on
his propitiatory sacrifice. — ' Even possible,' " ]i
" any thing too hard for the Lord ?" *' With God
' hitnself, — Does the Supreme Gpd know what happens among
' ' men, or does he not know ? But if you admit that there is a
* God and a Providence, as your ¦\yritings shew you do, he must
' necessarily know. But if he does know, why does he not cor-
^ rect ? Is it necessary foriisto give a reason, \vhy God, althougli
* he knows, does not correct i and is it not equally incurabent
' upon you, not shewing yoiirself in your writings to be an Epi-
' curean, but professing to apknpwlecjge a Providence, to assign a
' reason why God, although he knows all human affairs, doesnot
* correct tbem, or by his divine power take away wickedness from
' * every one ? But we do not scruple to say, that God does always
' send those who would correct. For there are among nieii
' words given by Qod, which invite to what is best ; bnt there if
' a great difference in the ministers pf God. And there are a few,
' who entirely and purely preach truth, and labour to produce?
• perfect correction. Such were Moses and the prophets. But
' among all these, the correction through Jesus stands distin-'
•' guished, who wished not merely those in one corner of tiie
' world to be healed, but as far as he could throughout the unir
'¦ verse ; for he came ,to be the Sayiour of all mankind. Vol. i|
'. p. 503."

ON tHe fifth chapter. *^ 311
" all things are possible." — ', What would become
' of free-will,' if God should " work in us both- to
" will and to do ?" And is nothing laudable, which
is done by the grace of God ? It is, however, cer
tain that the doctrine, .which considers the willing
mind, to embrace the gospel, as the gift of special
grace, of regeneration, when practically embraced,
does entirely exclude boasting, and self-complacency,
and, all self- preference: and, probably, on this ac
count above all others, it has met with such general,
decided, and indignant opposition. But while we
must give all the glory to God, and his grace, of
making us to differ from what we. once were; we
may take the comfort of the happy change, with a
thankful and joyful heart.-r^But did not ' God, by his
' diyine power, originally make man such, that he
' should not want any correction V God made raan
very good, but he, by the fall, becarae very evil.
To speak otherwise, is, in fact, raaking God, ' the
' Author, of sin ;' if indeed man, as novv born into the
world, is inclined and bent to evil. — ' Who looks into
' the nature of things :' not ' he, whp looks into
' the word of Gpd.' I do really belieye, that more
may be found in Plato, or Seneca, to remind the
reader of the Holy Scriptures, the oracles of God,
the testimony of prophets and apostles ; than in
these quotations from this celebrated father 1-^The
concluding sentence requires a little notice ; ' Who
' wished,' ' as far as he could, &c;' are expressions
neither scriptural nor rational, concerning him, who
has " all power in heaven and earth, ;" and of whpn^

312' KEMARKS
it fe said, " according to tlie working of his mighty
" powei', whereby he is able even to subdue all
" things iinto himself."
P. cccxxxvi. 1. 1 8. ' i assert, &c.' ' Free-will here
evidently means free agency : now the devil is a free
agent ; but has God never conferred any greater,
atid better gift, either on Adam, as created in his
own image; or on believers, as new created unto
holiness; than that which is comraon with man to
fellen angels, andto every in telligept being in the
universe? Free-agency distinguishes raan, indeed,
frora the sun and moon, and from all inanimate and
irrational creatures: but the divine image in holi
ness, was the best gift conferred on man at creation,
as connected with the favour pf God, and his being
his Portion : and recovery to holiness, as the seal
of justification, and the meetness for heaven; the
demonstration, that " God is our God," and Por-
" tion, is the greatest gift conferred on us sinners:
One only excepted ; even tbat of his only begotten'
Son, to be our Propitiation and Salvation. " Thanks
" be to God for his unspeakable Gift,"
P, cccxxxvii, I, l6, ' As it were a debt from the
' Creator,' — ' Every individual of the human race,
'having violated the commands of God ; no one
'could be justified upon the ground of his works;
' no man could claim justification as a debt due to
* his unvaried observance of the law, under which he
' lived. Had there been such an unvaried observance
' ' I assert that man is endowed with free-will, declaring that
' this is the greatest gift conferred upon him by God.'

ON THE FIFTH CHAVTER. SIJ.
* in any one, it would have given him a title upon
' the ground of strict justice, without any grace, or
' favour, to the sentence of justification. And this
' is what St. Paul means, when he says, " To him
" that worketh is the reward not reckoned of grace,
" but of debt," 'Uniform obedience being the duty
'-of every man, a single transgression would destroy
' the right of justification j and " in many things
" we offend all." 'Since then, justification is due
' to no one on the ground of works, or of uniform
• obedience ; to whomsoever justification is granted,
' it must be an act of grace,' ^ — " Who hath first
"given unto him, and it shall be recompensed to
" him again ?"
P. cccxxitviii, 1. 4. 'A thing, &e.' ' The word
necessary in this passage is ambiguous. Judas was
not compelled to deny - Christ ; be pcted as a free
agent, and was responsible for his conduct. But
God foresaw, that Jtidas, if left to the lusts of his
own heart, and to be assailed by the temptations of
the devil, would betray Christ : he predetermined,
' Refutation, p. ill, 112.
* ' A thing does not happen because it was foreknown, but it
' was foreknown because it would happen. This distinction is
' necessary. For if any one so interprets what was to happen, as
' to make wbat was foreknown necessary, we do not agree with
' him ; for we do not say, that it was necessary for Judas to be a
' traitor, although it was foreknown that Judas would be a traitor.
• For in 'the prophecies concerning Judas there are complaints and
' accusations against him, ptiblicly proclaiming the circumstance?
' of his blame ; but he would be free from blame, if he had
' ' been a traitor through necessity, and if it had been impossible
' for him to be like the other apostles. Vol, ii. p. 1 1.*

31-1 REMARKS
doubtless, in strict justice, thus to, leave him ; and
he predicted the event. It could not be otherwise,
unless God could be mistaken, or the Scripture could
be broken.
P. cccxxxviii. 1. 21. ' Let these words^ make
* those ashamed, who deny, that man has the power
* of being saved.' — " Unless men are saved by works
" of righteousness, which they have done," it does
not appear, how the Scripture referred to bears upon
the question. The power, natural and moral, to re
pent, and believe in Christ with a true and living
faith, is necessary in order to salvation : but the mi
nisters of our established church are not likely to
be ashamed of denying, that fallen man has not
this power, without special grace ; until the tenth
article is abrogated, and the whole texture of our
liturgy is entirely altered.
P. cccxxxix, 1. 5. ' These vessels, 8cc.'* ' He
' who makes himself such, that he deserves to be
* chosen, is raade a chosen vessel.' — If any man
think this language scriptural ; let hira produce from
Scripture some parallel passage. The portion of the
sacred oracles referred to has been fully considered :
» Deut. X. 12.
* ' These vessels, pf which we speak, are tp be cpnsidered as
' rational, and eiidowed with free-will, every one is made a vessel
' of honour, or a vessel of dishonour, not by accident or chance ;
* but he who makes himself such, that he deserves to be chosen,
* is made a chosen vessel or a vessel of honour. But he who lives
* under the influence of unworthy and base senses, is formed a
' vessel of dishonour, the causes ofhis dishonour arising not fro(H
' the Creator, but from himself, Vol. ii, p. 323.'
3

ON^ THE FIFTH CHAPTEE. 315
but I would intreat the reader to give it another pe
rusal, with this comment of Origen ; and judge for
himself, if this be not adding to the Scriptures, and
wholly altering them.'
P. cccxxxix, I. 21, ' The virtue, &c,'^ I quote
this passage, as giving a remote hint concerning * a
' divine poWer conspiring with him, who chooses that
' which is good ; and as contributing by far the greater
' share, &c.' Compared with the other quotations,
this seems rather christian : but what is it, compared
with the language of Scripture, and that of pur own
articles and liturgy, on the same subjects? — The^
quotations from Origen occupy almost nineteen pages:
but,' except a few texts from Scripture, most of them
evidentiy misapplied; what is there peculiar to Chris
tianity, as distinguished from natural religion, or
pagan philosophy, in the vvhole ? Original sin is,'
throughout, virtually denied. So far is renewal to
holiness by the Holy Spirit, from being adduced ;
that the Holy Spirit is not mentioned throughout the
whole. The words 'our Saviour' occur : but no
thing is spoken of him, as our Prophet, our Priest,
' Romans ix.
* ' I'he virtue of a rational creature is mixed, arising from his own
' free-will, and the divine power conspiring with bim who chooses
' that which is good. But there is need of our own free-will, and
' of divine co-operation, which does not depend upon our wil],
'not only to become good and virtuous, but also after we become
' so, that we may persevere in virtue : since even a person who is
' made perfect will fall away, if he be elated by his virtue, and
' ascribe the whole to himself, n6t referring the due glory to Him
' who contributes by far the greater share, bolh in the acquisition
¦* of virtue, and in the perseverance in it. Vol. ii, p. 571.'

31^ REMARKS
or our K'^gj nothing concerning his person, or
the doctrine of the Trinity ; nothing concerning the
atonement and intercession of Christ ; nothing con
cerning justification, or the nature and effects of
f^ith. If then, in refutating Calvinism ' our common
* Christianity' must be kept out of sight : however
^glvinisfs may grieve in one view ; they cannot, in
another, but rejoice, that their tenets and the grand
doctrines of Christianity, in other respects, are con-.
fidered as intiraately connected with each other. —
* Origen traded greatly in the writings of the hea-
• thens, and w^s infinitely solicitous to make the doc-
* trines of Christianity look as little unlike, as might
* be, to their best and beloved notions.' ' What
* Marcellus, Bishop of Ancyra, long since objected
' against him, is unquestionably true : that, coming
* fresh out of the philosophical schools, and having
* been a long time trained up in the principles and
* books of Plato : he applied hiraself to divine things,
' before he was sufficiently disposed to receive them :
' and fell upon writing concerning them, while secu-
' lar learning had yet the predominancy in his mind :
' and so, he unwarily mingled philosophick notions,
* with christian principles, further than the analogy
* of the christian faith would allow." Itis certain,
* that the Arians claimed Origen, and adduced his
' ai;ithority fpr their tenets. And also, that he denied
the eternity of future punishments; and in many re
spects was regarded as heterodox by numbers. That
he was a Pelagian, in the strictest sense of the term,
*
' Dr. Cave.

ON THE FIFTH CHAPTER. i^l7
there can be no reasonable doubt ; and it is indispu
table, that he, perhaps raore than any other man,
corrupted Christianity by vain philosophy : for his
extraordinary learning qnd talents, his high cha
racter, his indefatigable diligence, anfl his consistent
conduct in many things, put far more in his power,
than almost any other man ever had.
CYPRIAN, 248.
Benedictine Edition.
P. cccxl, I. 15. ' Yet, he, &cc.'^ These vvords may
fairly be explained, in a sense, not discordant vvith
the tenets of Calvinism,- Man is left to his own
liberty, and endowed with free will, or free-agency ;
he chooses what best suits the prevalent inclinations
of his own heart, whether it lead to death or salva
tion. " Therefore choose life," " Choose you this
" day vvhom you will serve,"* " For that they hated
" knowledge, and did not choose the fear of the
" Lord:" " they would have none of my counsel,
" tbey despised all my reproof; therefore sh^l they
''^ eat of the fruit of their own way, and be filled with
¦" their own devices,"^ — " Mary hath chosen that
" good part, which shall not be taken away froni
" her."* But ' forasmuch as all men are conceived
' ' Yet he did not reprove those who left him, or threaten them
' severely, but rather, turning to the apostles, said, " Will ye
" also go away ?" preserving the law by which man, being left to
^ his own liberty, and endowed with free-will, seeks for himself
' death or salvation. P. 82.'
' Deu, xxx. 19, Josh. xxiv. 15. ' Prov. i. 29 — 31.
t Luke X. 42.
I

318 REMARKS
' and born in sin :' it occurs to enquire, not how it
coraes to pass that raultitudes choose those self-in
dulgent ways of sin, which lead to destruction ; but
how it is, that any are induced to choose, the hum
bling, self-denying path of life eternal. It is not
wonderful, that of free agents, by ' nature children
* of wrath,' and " alienated from God" and holiness,
" many should choose the broad way:" but that any
should "enter in at the strait gate," and tread the
narrow way to life and salvation. All being sprung
from the same stock, and partakers of the same fallen
nature ; it cannot reasonably be supposed, that some
in themselves so entirely differ frora others, (without
any divine influence,) as to raake a directly contrary
choice, " choosing the good and refusing the evil."
Education, instruction, arguraent, and persuasion,
fail in so very many instances; that they by no
means, at their greatest advantage, constitute an
adequate cause of this difference betvveen some and
others of the human race. But the scripture ascribes
it to regeneration by the Holy Spirit, to a new crea
tion, a resurrection from the death of sin, " accord-
" ing to the working of the mighty power of God,
^' which he wrought in Christ, when he raised him
" from the dead."^ Thus " a new heart" is givenj
a new judgment formed, new inclinations produced;
and, consequently, a riew choice is made. Thus
" God worketh in us both to will, arjd to do, of his
" good pleasure." " He circumcises our hearts — to
^' love the Lprd our God." He "inclines our hearts
' Eph. i. 19, 20. ii, 1^—5. 10.

ON the' PIPltH CHAPTER. 3f0
" unto himself." " His people becorae willing in the
" day of his power." No compulsion is used, no in
terruption is given to free agency. The unregenerate
and the regenerate alike, choose according to the
prevailing inclinations of their hearts : but the new
heart given by special grace has holy and heavenly
inclinations, which no mere man by nature ever had,
since Adam sinned. — It must, however, be conceded,
that Cyprian, with all his real excellencies, did not
exactly coincide in sentiment with modern Calvinists,
in this repect : but the small number of the quo
tations made; in ' the Refutation,' from his works
shews, that he was not very decidedly opposite to them.
P. cccxl, 1. 22. ' That in, &c,' ^ Cyprian cer
tainly thought, that an extraordinary efficacy attended
the due adrainistration and reception of baptisra : and
he seems to have been confirmed in the sentiment,
by what he experienced in his own case. Yet had he
not previously been a penitent believer, his baptism
would have been attended by an insincere profession,
to which we have no reason to think God gives any
speciaF blessing : but, if he was a penitent believer
when baptized, whatever, or however, he, and many
others, have spoken on the subject, he was previously
regenerated : ior " whosoever believeth that Jesus is
" the Christ is born of God,"^ and the blessing which
' ' That in baptisna the old man dies, and the new man is born,
' the blessed Apostle shews and proves, when he says, he has
' saved us by the washing of regeneration. If regeneration be in
' the washing, thatis, in baptistn. P. 140.'
* John V. 1. Fiym-olM, hath been born of God.

S2Q REMABJCS
he received, was the inca-ease <of his faith and lovse,
and the- confirmation of his hope and of his purpose
of devotitig himself wholly to God our Saviour, " Tbe
Father, the Son, and the Holy Spirit," into whose
name he was baptized. Cyprian, no doubt, called
hioptism, regeneration: but he did npt mean tkeex-
iernal administration alone, the outward sign apart
from the thing signified. ' It appears to me, a harsh
* iand difficult thing, as ray manners then were, to
¦* obtain what divine grace had promised, that a man
*, should be born again; and that, being animated
'with the love of regeneration by a new life.; he
' should strip himself of what he was befofe, and,
' though the body remained the same, he should in
' his mind beeome altogether a new ci-eature. Hovv
'can so great a change be possible; that a man
' sliouW suddenly, and a,t once, put off what nature
* and habit have confirraed in him?' 'After the
* filth of my former sins was washed off, by " the laver
" of regeneration," 'and divine light infused itself from
* above into my heart, now purified and cleansed :
' after, through the outpouring of the Holy Spirit
' from heaven, the new birth had made me a new
* creature indeed; immediately, and in an amaziog
' raanner, dubious things began to be cleared tfp,
' things once shut up to be opened, dark things to
' shine forth ; what before seemed difficult, now ap-
' peared feasible, and that was now evidently, practi-
' cable which had been deemed impossiHe. I ac-
* knowledged, that which was born after the -flesh,
* and had lived enslaved by wickedness, was .of the

On THE WFTH CHAPTER^ 321
* earth; but the new life, novir animated by the Holy
* Ghost, began to be of God.'^
P. cccxii. ' If the day, &c.'* It is sufficient to
fidtice here, that ' Christ the; true Suil and Day,
?gives the light of eterni life, in his church; itis
not said in the warM. * The gift of spiritual grace
' is poured out upon all his people: ' i'he same
' spiritual grace, which is received in ah equal degree
' by beli&jets', at their baptis^m.' How faf his illus-
ttations are app6sitei or hits iiiterptetalijStt of scrip
ture accurate, others will determine: but Spiritual
grace being given in an equal degree to b"elievers at
their baptism does not infiply, that it ia also given
• Cyprian. See MiltJ^r'a Ecclesiastical History, Yd. i. R 35^
355. * ' Ifthe day rises equally to all, and if the sun shines uppn all
' with even ahd equal light, how much more does Christ, the
? true Sun and day, ^ve tie Hght Pf eternal life^ in his Chtirch,
' with impartial equality. Of ^hieli equtlHty we see that a Sym-
' bol was displayed in the Exodus, when the manna descended
' from heaven, and ptefiguriag future things, pointed out the food
* of heavenly breadi and the meat pf Christ, whp ¦v*ras tp come.
* For there, -withont any diserimitiation either of ses or of age,
' a gomar was equally gathered by each persc&i, Whenqe it ap-
' peared, th^t tlie favour pf Christ, an^i the heavenly grace hers-
* after to follow, are equally divided to all, withput any regtird xa
'. the difference of sex, without any disctimination of age, \vith-
' c^t any respect of persons: th^t the gift of spiritual grace is
-i' poured upotl aU titie people of Gad. "The same spiritual |race,
' which is received in an equal degree, by believers >t theit bap-
• tism, is evidently afterwards either diniinished or increased by
* our own cpnyer satipn ai^d cnnduct ; as iti the Gpspel the seed
' menUoned by Pur Lord is spwn equally, but according to the va>
'' rielgfpf the^ soil, some is wasted, and some increase!? to thirtj-
' fold, pr sixty-foldi or an hiindr^-fold. P. 157-"
VOL< ir. Y

822 REMARKS
to formalists, and hypocrites; which is tbe maii^
point, against which vVe conl:end,as'far as adult Bap-
tisxa is concei^ned. "For, though regeneration most
.evidently; preCjedes true and hving faith, yet there
cari', be 'no ^oubt, but Spiritual blessings are commu
nicated, thrpugh baptism, to him, who ccnscien-
tipusly COtries to it, in obedience to the appointment
of the Saviour, and with a sincere profession of re
pentance, and faith in our Lord Jesus Christ. Whe
ther equally on all true believers, may be doubted:
I should »ather say, in proportion to the simplicity
and vigour of each person's faith.
P. cccxii. last line. ' That a man, &c.' V(See on page
340.) How the last scripture here referred to bears
upon the question does not appear.

LACTANTIUS, 300.
Dufresnoy's Edition.
P. cccxii. 1. 12. ' Because, &c." Some expresr
' ' That aman has free will to believe or not to believe, in
'Deuteronomy,' '• I have set before you life and death, blessing
" and cursing : therefore choose life, that both thou and thy seed
'^ .may live." Also in Isaiah, " If ye be willing and obedient, ye
"shall eatthe good of the land; but if ye refiase- and rebel, ye
" shall be devoured Vvith the sword : for the mouth of the Lord
¦" . hath spoken it." Also in St. Luke's Gospel, " The kingdom ot
'", God is within you. P. '319.'
' * ' Because God is merciful and kind tpwards his creatnres,
"he sent him (Christ) to those very persons whom he hated, that
' * the way of salvation might not be for ever shtit agairist thera ; but
' that he niight give them a free po'Wer to follow God, that they
' might obtain, the reward of lifo, if they dii follow him, wbict

ON THE PIPTK CHAPTER. 3^.3
sions in these quotations raay be noticed- ' To thpse,
' very persons whom he hated.' " God so hved
" the worid, that he gaye his only begotten Spn,
" that whosoever believeth in him should not perish,
" but haye everlasting life." , " God commendeth
" his love to us, in that while we were yet sinners,
"Christ died for us."^ Probably . Lactan tins only
meant the persons whose conduct and criraes Go4
hated. — ' That he might give a free power to follow
' God, &c.' Anticalvinists, as I supposed, main
tained that man has this 'free power,' by nature, and
that it was not given by, or throiigh, Christ. Lac-
tantius, probably, means, that God was pkased to
open a way for sinners, to come to him and follow,
him, by sending Christ to be\the Saviour of the
world. — ' He ordered hira to.be^born again, &c.'
Does Lactantius raean, the birth of Christ by Mary,
or his baptisra by John ? In 'either sense, the lan
guage is unscriptural: but this, ancient ,, father, was
far better versed in heathen learning, (forlhe was clas-

' many of them do, atidJiavedone : and that thtpugh their own
' fault they might incur the punishment of death, if tbey should
' reject their King.- Therefore he ordered him to be born again
' among them, and of their seed, lest if he had been a stranger,
' they might ou^ of their laijv have set up a reasonable pretence
' for not receiving; him ; and at the same time that there might
' be no nation upon earth, to whom the hope of immortality was
• denied. Vol. i. p. 259.'
' We of every sex, race, and age, enter upon this heavenly
' journey, becanse God, who is the guide of this way, denies, iw
' mortality to no human being who is borii into the world. Vol.i.
f p. 437.'
'.John iii. l6. Rom. v. 8.
t 3

324 REMARKS
sically learned above any of the fathers ;) than in the
knowledge of the sacred Scriptures. I cannot, how
ever, see any thing in these quotations, ' opposite to
* the tenets of Calvinism.' The commission given
to the apostles, was to " make disciples of all nations:"
yet, let the fault be where it may, all nations are not
yet become the disciples of Christ. God still " suffirs
" many nations to walk in their own ways :" and
*' known unto him are all his works from the begin-
" ning of the world." If this be to ' deny thera the
' hope of imraortality,' it bears equally against the
tenets of all, who do not hold, that men may be
^aved by Christ, without believing in him, or hearing
of his narae. And he denies inimortality, or im
mortal happiness, to no human being, who is. willing
to accept of it, in'his appointed way. — ' Lactantius's
* esteem and authority in the church of God is but
* very small ; fbrasmuch as he was uninstructed in
* the Scriptures, and was fiirnished with a sraall share
' of christian learning.^ EUSEBIUS, 315.
Proep. Evang. Paris, l62,8.
P. cccxliii. 1. 12. ' It must, &;c.'* Qahrinists are^
not generally so irraidonal as to deny this.
P. cccxliii. 1. 15. ' The Creator, hc.'^ I quote
¦ Nelson's Life of Bp. Bull,
* ' It must be altogether acknowledged^ that we have Wh^'i^,
'- and the free-will of a rational and intelligent nature. P. 245.'
s * The Creator of all things has impressed a natural law uponrin
' soul of every man, as an assistant and' ally in his conduct, point*

ON THE FIFTH CHAPTER. 323
this to 'shew, how entirely the fall of man, and origi
nal sin, together with every thing which distinguishes
the New Testament, from the writings of Plato,
Cicero, Seneca, ^and Epictetus, are left, unnoticed,
as if they had no existence! ' The innate law^ is
man's ' Saviour and Physician.' What need then
•hath he of any other ? The whole arguftient> here
used, may be found in the writings of the heathen
philosophers, and in those of modern deists and infi
dels. In fact, if a man once deny, or even lose sight
of, the doctrine of original sin ; or of our ruined and
lost condition, in consequence of the fall; he is in
' ing out to hivn the right way by ^his law ; but, by the free liberty
• with which he is endowed, making the choice of what is best
¦ worthy of praise and acceptance, and of greater rewards, onac-
' count of his good conduct, because he has acted rightly, hot by
' force, but from his Pwn free-vvill, when he ha'd it in his power
' to act otherwiste. As, again, making him who chooses what Is
•\worst, desferving of blame atid ptinishhnent, as having by his
' own motion neglected the natural law, and becoming the origin
' and fountain -of wickedness, and misusing himself, not from any
* extraneous necessity, biit froni fre6- will arid judgetheht. The fault
* is iu him who chooses,' riot in God. For God has hot made liiEftiire
' or the snbsltanee of the soul' bkd j 'for he who^ is good can mike
' nothing but whatis good. Every thing isgood which is accord-
' ing to nature. Every rational soul has naturally a .good free-will,
* foniie'd for the choice of what is good. But w^hen a man ¦acts
' Wrongly, nature is not to be blamed; fbr what is ¦Wrong, taktes
" place not according to na'tiire, but . contrary tb nature, it BeiAg
' the work of choice, and not of nature. Fpr when a person ¦who
' had the , power of choosing what is.good, did not choose it, but
* voluntarily ttirned away from what is best, pursuing what was
' wov.st ; What room for escape could be left to-htrii who is becoihe
' 'tTte'fciivlse M his dwn inttoial disease, hSViiig iiegifeCtgd ^^hfe inisSte
' laiy, as it wiirebis Saviour and Physician-? .f -12,60.'

326 REMARKS
very great danger of being driven completely froni
every christian principle : whenever he meets with
an infidel, who h'Jis sagacity to make the most of the
advantage-ground thus surrendered to him ; unless
he return again to' the doctrine, which he had re
nounced, Calvinists, except as they grieve over the
injury done to the coraraon cause of Christianity, vvill
never be disquieted about quotations made against
them, by those, _ who at least speak like Pelagians,
nay, like heathen philosophers. But, if any thing
be said about free-will, and against force and com-
pulsiori, in whatever connexioh, it must be directly
levelled against the tenets of Calvinism I Not one
clause in the quotations from Eusebius, seems to op
pose our sentiments: any further, than it is contrary
to the grand outiine of Christianity, Man, a fallep
lost sinner, God infinitely just and merciful: Christ,
Emmanuel, God and Man, became the Saviour
of lost sinners ; by his incarnation, righteousness,
atonement, intercession, and grace : Christ the
Mediator between God and Man, the Mediator qf
a new and most gracious and everlasting covenant:
the Holy Spirit, the third Person in the Sacred Tri
nity, through Christ, the ' Sanctifier of all the elect
* people of God ;' the Author of spiritual life, know
ledge, wisdom, liberty, holiness, and consclatioa;
" Salvation by grace through faith ;" the necessity,
aftd nature and efFeets of true faith, and true repen
tance; and of regeneration and a renewal unto holi
ness, in order tp genuine piety, spiritual worship
and obedience here; and to the enjoyment of heaven
}»ereafter. These pecviliarities of Christianity are al'

ON THE FlETtt CHAPTEE. 327
inost wholly lost sight of, in the quotations which are
under consideration; but, except by this oraission,
and by expressions more directly contrary to them, it
does not appear, that the tenets of Calvinism are op
posed. In short, I feel myself opposed as a Cliristian,
but not as a Calvinist: for were I an Anticalvinist, if
not also a Pelagian, I must decidedly protest against
them. He who forgdts, or denies, our fall in the first
Adam, is not likely to keep any fast hold of our re
covery in " the second Adam, the Lord frora heaven."
— ' The Arians and Unitarians have always laid claim
' to him,' (Eusebius,) ' and of their opposers many
' have given him up.' — He seems to bave been neither
' an Arian, nor ' an Athanasian, but one who endea-
' voured to steer a middle course, yet inclining more
' to the Arians, than to the Athanasians. When he
• died, Acacius succeeded him in the see of Csesarea;
' a learned man, who had been his disciple, and his
* intimate friend, and who was of the Semi-arian
' party.'* — ' The pure Arians — and the Homoousians,
' or Semi-arians, (such as Eusebius, and Macedo-
' nius,) both, alike denied the divinity, and asserted
' the creation of the Holy Ghost,' ° Eusebius's cha
racter as a scholar, and faithful historian, I am nof
concerned with ; but as authority, in doctrinal discus
sions, he is entitled to no regard. — I cannot think,
that Anti-calvinists in general will be satisfied, to
have it intimated, by quotations from writers, whose
' Jortin's Remarks on Ecclesiastical History, Vol, ii. p. 252,
^54. ¦ ' ' ' ^
' ^ Bp. Pearson bn the Creed— Art. " I believe in the Holy
Ghpk." 3

329 REMARKS
orthodoxy, in the great doctrines of Christianity, is
very equivocal ; and suc^ quotations, as lead us far
pfF from every thing peculiarly christian ; that Cal
vinism cannot be effectually refuted, except by this
aid of Arians, or Semirairians, Pelajgiansj, and others,
whose sentiments have always been considered as he?
retjcal. Such a method of argumentation, (groimded
pn human reasoHiings and authoritiesi) in isfiat. leayes
the Calvinist in full possession of all the evidences of
the divine original of Christianity, as proof of his pe-
puliar sentiments. ' But many Anti-calvinists have
much more plausible things^ to ^rge in favour of
their opinions: tiie subject also is indeed so aw
fully depp and mysterious ; and J am so conscious of
roy incompetency to reason pne step beyond wlmt re
velation clearly states ; and 50 convinced, that there
are things, more absolutely essential tp cbristianitj^
than these disputed tenets ; (thougli I think them
highly iraportant, an<l exceedingly useful;) that I ani
iri no degree disposed to take every adyan tage, which
falls in my way, in attempting to support them. The
Scriptures are divinely inspired; the grand truths^
held by many Anti-calvinists, concerning priginalsiny
salvation by grace, the Trinity, the deity of Christ,
and of the Holy Spirit ; of the atonemeqt and inter
cession of Christ ; concerning the renewal and sanc
tification and consolations of the Holy Spirit ; justi
fication by faith ; eternal judgment; heaven and hell,
are nmost certainly true: whether the doctrines of per
sonal election, and the final perseverance of all re^
pbristians, be scriptural or not, I would inost ear
nestly " pray to the Qod and Father of otir Lprd Jesus

ON THE Pl^PTH CHAPTER. 3^f
"Christ;" that all, who either maintain or oppose these
doctrines, may keep at a distance from every argu
ment, which even appears to combine their partica-
Jar sentiment^ with the general truth of Christianity,
or the grand principles of the .gospel. Let all eon-fine
themselves to arguments, which clearly retain tke
stamp qf Christianity, and in a mild, calm, pious,
?md praying spirit, weigh what can be -said on each
side, in so difficult and solenrm an argument : and
then, perhaps, mutual explanations and concessions,
might make way for our " 'endeavoaring," with some
hope of success, to " keep the unity of tbe Spjirit in
" the bond of peace." But if Calviniist-s (or at least
a large part of them) are, at one titrie to be ranked
with Atheists and Infidelsj as not less dangerous thaft
tijey ; ^ and at anolsher, shewn to resemblfe the most de^
testable hereticks of antiquity:^ and in the ra^n
while pressed with authorities, contaimng as little
.Christianity, as tlie same number of ^ages from Pfeto
and Cicero would do: and if the CalyinistS', thus
assailed, should have recourse to similar metbodi of
defence and retaliation ; we may indeed pray for
meekness and patience ; but all hope of conciliation
is wholly out of the questidn.
ATHANASIUS, 326.
'Benedictine Edition.
f. cccxliv. 1. 23. ' For t'lte, gce.'^ This qudta-
' Ref. P. 283, "¦ Chap. vi. fef.
'* *¦ For the KftoVledge, and accurate coihprehension ofthe way
f of truth, webawneed' of nothiflg'but ourselves, "Not, as God

336 REMARKS
tion may fairly be called the Antipodes of Scripture.
" Ye shall be as gods, knowing good and evil."^ "The
" Lord giveth wisdora : out ofhis raouth cometh
" knowledge and understanding." "Trust in theLoKD
** with thine heart ; and lean not to thine own under-
" standing." " Whosoever shall hot receive the
" kingdora of God, as a little child, he shall not
*' enter therein."^ " I will give you a mouth,' and
" wisdom, which all your enemies shall not be able
" to gainsay or resist." Except a man be born again^
" he cannot see the kingdom of God. " If any man
" think, that he knoweth any thing, he knoweth
" nothing yet, as he oiight to knbw."^ ¦ " Christ
"Jesus, — of God is made unto us wisdora." "If
" any man lack wisdom, let hini ask of God, who
"giveth to all men liberally."* ' Do not err, my be-
* loved brethren, every good gift and every perfect
' gift is from above, and cometh down frora the Fa-
* ther of lights.' ' Grant us by the sarae Spirit to
*-have a right judgment in all things.'*
P. cccxiv. I. 5. ' Having, &c.'* If this obscure

' is abpve all things, so is the way which leads to these things re-
' mote, or extraneous to ourselves, but it is in ourselves, and it is
' possible to find its beginning of ourselves. Vol. i. p. 29.'
^ Gen. iii. 5. » Prov. ii. 6. iii; 5. Mark x. 15.
'1 Cor. i.30. viii. 1.2. • * Jam.i. 5. \6. VJ.
5 Col. for Whitsunday.
• ' Having thus taken a body from onr race, because all men
-^ ¦were subject to the corruption of death, giving it to death for
' all men, he offered it to the Father ; doing this mercifully j >hat
' all men, as it were dying in him, the law respecting the corrup-
' tion of man, might be abolished. Vol. i. p. 54.' ,

ON THE FIFTH CHAl'TER. 831
passage do not mean universal salvation, I cannot see;
in vvhat way it opposes the tenets of Calvinism.
P. cccxiv, I. 16. ' He offered a sacrifice fbr all,
' delivering up his temple to death, instead of all, that
' he raight raake all released and free from the old
' transgression.' — Certainly, this passage is opposite
to the dbctrine of particular redemption, and those
Calvinists who raaintain it : but it is so incautiously-
worded: that universal salvation raight, plausibly, be
inferred from it.
P. cccxiv. 1. 23, ' He gave Incorruption to all
' men, by promise of the resurrection.'
P, cccxlyi. I. 4, ' He suffers, &c." We haye
in these short extracts from this celebrated orthodox
father, something more christian, than in the pre
ceding quotations : but nothing against any doctrine
of Calvinism, except particular redemption ; which
few of the evangelical clergy maintain. The reader
must judge for himself of the last citation ; and the ,
Hebrew tradition, which gave rise to the conclusion,
that it was necessary, that Christ should die, where
Adam was buried, &c. Such traditions and argu
raents are not likely to be much respected in our
days : nor do they deserve the least regard. Yet very
large extracts of similar fancies might be brought from
the works of these fathers, who are to be our stan-
' ' He suffers no where else, nor is he crucified at any other
' place, but at Calvary, Vhich Ihe teachers. of the Hebrews say
' -was the burial-place of Adam. — For. it was necessary that the
' Loird, being willing to renew the tirst Adam, should sufler ia
' that place, that, expiating his sin, he might take away sin froth .
' all tlie race. Vol. iii- p. 90.'

3Bt SEMArRKS
dard, and authoritative judges, as to the doctrines,
which we deduce from the oracles of God.

CYRIL OP JBR^JSALBM, 348,
)Benedictine Edition.
I'.'Cccxlvi, 1. 14. " All ihings, &c."* "We fehow
'* t'hat all thin^ work together for good, to thera
*' that love God ; to them who are the called ac-
^' cording to his purpose; for whom he did fore-
" know, thera he also did predestinate, &c."* The
plural number is throiighout used concerning the
persons called; and the singular concerning God
^who called them: hbw then can his purpose, mean
"the purpose bf the persons who are called ? That
cause mii'^t either be desperate, or be very unskil
fully pleaded ; tvhich heeds such glaring misinterpre
tations of Scripture to support it. The words 'the
*• sincere free-will' I suppose here mean ' the sincere
' ivillingfiess,' oi the persons called, to Coraply with
the, invitation bf tile gospel ; which they certainly
have, Vvhen ' through grace they obey the Call ;*
' the grace of 6od by Christ pfevehtihg them, that
' they may have a good will.' Yet this, and their
' sincere purpose' does riot make, but evidence, them
• "All things wdiik together fcr good tt> iJiem that love God."
' For God is abundant in doing good j but he expects the sincere
* free-will'Of every one. Therefore the apostle added, saying,
' to them " who are called aicbtdmg to his purpose." ' The
' ex;istence of a sincere purpose ma-kes ypu called : for if you
' hdve ydur bpdy here, and not ypur -mind, it prpfiteth nothing"
* P. 2.'
» Rom. viii. 28-.-30.

ON THE FIFTH CHAFTBR. 3'33
" called according to the purpose '^ of God; for- ' the
' body without the mind, and heart, profiteth'
* nothing.' P. cccxlvii. 1, 1 J. ' God, &e." Is not God- also
able to change the heart, and incline the befbre un
willing mind ? " I will give them one heart, and I will
" put a new spirit within you ; and I will take away
" the stony heart out of your flesh, and will give
" you 3 heart of flesh."* " It is God, that worketh
" in us both to will and to do of his good pleasure."*
" He, who hath begun a good work in you, wiH
" perform it unto the day of Christ.'"*-.— «0 almighty
' God, who alone canst order the unruly wills and
' affections of sinful men.'* ' Have mercy upon ^11
* Jews, Turks, infidels, and hereticks; and take from
* them all ignorance, hardness of heart, and con-
' tempt of thy w?ord.'^ They, who. composed- this
.admirable prayer, did not thi^k of the Lord'^ waitings
till the Jews, Turks, infidels, and hereticks were, of
themselves, willing to * give their hearts.'
P. ccpxlvii, 1. 24. ' If he finds a person worthy,
* he readily gives hira grace.' Probably,, Cyril meant
this,, in the same sense as the ^JOStleS: wy, " He
" giveth grace to the humble.''^ ' That is, h© shew
eth them special favour, and confers all spiritual
' ' Gpd (whp knows Ptir h^ay ts, and disfiefns wljp is sincere
'¦ and who is a hyppcrit?) is able tp preserve the sincere,, and to
'¦ make tj>e hjjppcrites f^thfjil. For Gpd is 4ble> tp ma%« evjen
' ihe.unbeliever a believer, if he will but give his heart. P, 13^'
' Ez. xi. 19. ' Phil, ii, 13> * Phjl. i. 9. s Cp], 4th
Sunday after Easter. ' Third Cpjleq); foi; Gofli Miny-.
' Jam, iv, 6". 1 Pet, v, 5. I

334 , REMARKS
blessings on them exclusively,^ But this hurable
mind is itself the gift of God, and the effect of
regeneration, and renewal by the Holy Spirit. For
" every good and every perfect gift is frorn above." " I
'" will pour upon the house of David, and upon the
" inhabitants of Jerusalem, the Spirit of grace and
•' supplication ; and they shall look upon rae, whom
" they have pierced, and mourn, as one who mourn-
•' eth for an only son," ^ Here we have the source
cf godly sorrow, contrition, and humiliation, and
genuine repentance, pointed out to us, — Cyril, how
ever, by using the word worthy, has rendered the
clause obscure and objectionable,
^ P. cccxlviii. ' But. where, &c.'^ Cyril is here
speaking concerning baptism, which he calls 'the
• seal of salvation, &c,' naraely to those, in whom
' Ps. X. 17. li. 17. Is. Ivii. 15. Ixvi. 2. Matt. v. 5. Luke xiv.
11. xviii. 14. ^ Zech. xiii. 10.
* ' But where he sees a good conscience, there he gives the
• wonderful seal of salvation, at which the devils tremble, and
* which the angels acknowledge 5 so that the former, being driven
• away, fly from it, but the latter embrace it as their own.
' Those therefore who receive this spiritual and saving seal, have
' need also of their dwn free choice ; for as a writing -pen, ora
' weapon, has need of one' to act with it, so grace also has need
' of those who believe. You receive not a corruptible, but a
' spiritual armour. You are afterwards planted into an intellec-
' tual Paradise. You receive a new name which you had not
' before. Before this you were a Catechurhen ; now you shall be
' called one ofthe faithful. You are then transplanted intoin-
' tellectual olive's, beirig engrafted from a wild olive into a fruit-
' ful one, from sin unto righteousneEs, from filthiness unto purity.
' You are made partaker of the holy vine; and if you remain in
' the vine, ybii will grow like a fruitful branch ; but if you do
* not remain, you will be consumed with fire.'

ON THE FIFTH CHAPTER. 333
God ' sees a good conscience :' for this, and not
the " Holy Spirit, by whom we are sealed unto the
"day. of rederaption," seems to be meant. In this
there is nothing improper. " The like figure where*-
"unto, even baptisra doth also now save us; not
" the putting 'away the > filth of the flesh; but the
" answer of a good conscience towards God."^
— ' Baptisra. is also a sign of regeneration, whereby
'as by an instrument, they that recezVe. baptism
' rightly, are grafted into the church ; the pro-
'. mises of forgiveness of sins, and of our adoption to
' be thesons of God by the Holy Ghost, are visibly
'signed and scaled: faith is confirmed and grace
' increased by virtue of prayer to God :' that is, to
' such as rightly, worthily, and by faith receiye the
* same.'* Thus Abraham ." received tbe.siign of cir-
" cumcision ; a seal of the righteousness of the faith,
" which he. had yet being uncircuracised."' — What
is raeant, by ' grace also has need of those who be-
* lieve,' does not readily appear. Apollos " helped
"them much who. had believed through graces"*
But the .-illustration itself is extreraely unsuitable.
Is the saying grace of God only an instruraent
tp be employed by man, as the pen is used by the
writer ? Without the writer, the pen would be as
nothing ; the pen is entirely guided by the writer,
and is dependent on him: and the whole credit of
-what is written is due to the writer, not to the pen.
Is then man's will every thing, and the grace of
' 1 Pet, iii, 21. * Articles xxvii. xxviii. ' Rom. iv, 11,
. 4 Acts xviilt 37.

336 RKIVLABiKS
God, companatiiidy as nothing? Is the grace of Go^
guidedi by the will of man, and entirely dependent
on. it ? ISi the^ whole honour d,ue to the will of man,
and not to the grace of God ? It is true, the grace
o£' God must have a subject to work upon^ and
fatlen maa is^ that subject, especially his will. That
roiisti be freed from tlie bondage, of sinful passions,
^ui inclined; by. special grace, to repentance, faith,
and holiness: and then, in answer to prayer, fervent
coBsstant prayerv God, who has wrought in, the man
'¦'' to will ;" will also ^ work in him to do," or
eiffectuaHy accomplish his object ; while " he works
^' a&t his ovvn salvation vkith fear and tremblingi"—
The rest, as spoken of true converts, isi?ery sound;
and even the excluding, clause, though it seems
rather opposed to the doctrine of final perseverance;
is not much different from what our Lord said td
the eleven apostles, after Judas had left them.' Nor
would Calvinists in general, ^ruple to use it, in
addressing any company, on a similar occasion;
however satisfied of their sincerity, in possessing
feith in Christ and love to. liis name : for God alooe
knoweth the hearts, of raen.
P.; ccoxlix. I. &. ' It belongs to God to give grace;
* but tb you to receive and to preserve it."" That is, as
the context proves, ' it is your duty to receive aud
? preserve it.' ^ I know iri vvhom I have believed^ I
' am not ignorant whose precious blood has been
t shed for me: I havei a Shepherd, full of kindness,
* full of care, and full of power ; unto him I commit
' JohttjcF, a— -6,

ON THE FIFTH CHAPTER. 537
' myself. His own finger hath engraven this sen-
' tence in the tables of my heart. " Satan hath
" desired to winnow thee as wheat : but I have
" prayed that thy faith fail not." * Therefore the
' assurance of my hope / will labour to keep as a
' jewel unto, the end ; and by labour, through the
• gracious mediation of his prayer, I shall keep it.'*
This passage I quoted thirty-two years since, as
expressing my views of this doctrine ;^ and to those
views I still adhere. The apostle Jude says" But
" ye beloved, building up yourselves on your most
" holy faith, praying in the Holy Ghost, keep ynur-
" selves in the love of God ; looking for the meroy
" of our Lord Jesius Christ unto eternal ,life:" and
just after; " Now to himj that is able to keep you
"from falling, and to present you faultless, ^before
" the presence of his glory with exceeding joy ; to
" the only wise God our Saviour, be glory and
" raajesty, dorainion and power, both now and ever,
" Araen." For " We are kept by the power qf
" God, through faith unto salvatiop ;" and the Lord
hath promised to " put his fear into our hearts, that
" we should not depart from him."'
P. cccxlix. 1. 17. * Begin to wash, &c.'* It woijjki
' Hooker. * Force of Truth, ' Jer. xxxii. 40.
? ' Begin to wash your garments, through repentance, that
' being called intP the bride-chamber, you may be found pure.
' For the Bridegroom calls all indiscriminately, since grace is
• abtmdant, and the loud voice of the heralds collects all together.
? But he himself afterwards makes a distinction between those
' who have entered into the typical marriage. God forbid tl^t
' any one of those whose names' have been enrolled, shoijld no,w
' be thus addressed, — '' Friend, how camest thou in hither, not
VOL. Ui Z

338 REMARKS
liave been more Satisfactory, if the blood of Christ,
in which all the redeemed "wash their robes and
" make them clean;" had been explicitly raentioned;
and the true faith in Christ, by which we receive the
atoneraent and reconciliation. In other respects,
the exhortation was suited to the occasion ; both
solemn and affectionate. But, how any part of it,
especially how the conclusion, can be thought oppo
site to the tenets of Calvinism, does not appear.
The language is obscure: but the meaning is, before
the baptized persons had received grace, they could
not be found without spot, &c ; (for they were called
to receive remission of sins :) but afterwards, it was
to be expected, that they vvould concur with the
grace given thera : and when ' the grace of God by
' Christ preventing us,' hath produced in us a good
will, it will also work with us in our subsequent
conduct.

" having a wedding-garment ?" But may you all be thus ad-
' dressed'--" "VVell done, thou good and faithful servant; thou
" hast been faithful over a few things, I will make thee ruler
" over many things : enter thou into the joy of thy Lprd." Por
'hitherto yPu stppd without the gate. But you may all say,
" The king hath brought me into his chambers." *¦' Let my soul
"rejoice in the Lord ; for he hath clothed me with the garments
" of salvation, and with the robes of gladness ; as a bridegroom
" he hath placed a tiara on my head, and as a bride he hath
" decked me with ornaments." ' That the soul of every one of
' you may be found " not having spot or wrinkle, or "any such
" thing," ' J do not say before you receive grace (for how could
' that be, you who are called for the remission of sins), but that
' after grace i's given, your conscience, being found without con-
' demnation, may concur with grace. P. 39,'

ON THE FIFTH fcHAP-rEE. 33^
P; ccci; 1. 24, ' What advantage, &c."^ Is this
opposite to Calvinisra ?
P. CcCli. 1 20. ' Learn, &c,'* This is an express
denial of original sin. *' HovV can he be cleanj whb
" is born of a worhan ?" " Behold I was shapen in
" iniquity, dnd in sin did my mother conceive me."
" We were by nature children of Vvr&th." ' Being
' by nature born in sin, and the children of wrath.'
This is indeed directly opposite tb the tenets of
Calvinism ; and to the whole plan of Christianity.
P. ccclii, I. 14. ' The soul, &c.'* The words
* acted justly by nature, and not according to youi-
' free choice,' are to me unintelligible : perhaps they
should be, by necessity ; for this the arguraent seeraS
to require. And free-will, as opposed to necessity
or compulsion, either of doing evil or gdod^ few Cal
vinists deny.
* ' "What advantage is theire ii) rightly knowing the doctrine's
' concerning God, if you be shamefully guilty of fornication ?
' Again, what good is there in being properly chaste, and im-.
* piously blasphemous ? The knowledge of doctrines is therefore
* an acquisition of the greatest imppttance, and there is need cf
' a spber atid \vatchful mind, since many spoil others " through
" philosophy and vain deceit." P. 52.*
' ' Learn also this, that the soul before it caihe into this world,
' committed no sin, but having come sinless, we now sin through
' our free-will.' . ,
' ' The soul has free-will : the devil indeed rhay suggest, but
' he has not also power to compel contrary fo the will. He
' suggests the thought of fornication ; if you be willing, you.
' accept it • if unwilliug, yoti do not accept it. For if you com-
' mitted fornication by necessity, why did God prepare hell ? If
' yoh acted justly by nature, and not according to your owh free
' choice, wby did God prepare unutterable rewards > P. €0,'

340 REMARKS
P. ccclii. I. 24, ' Abr'aham, Sec,'* The first clause
is inaccurately expressed, but the writer seems to
have referred to the Statement given of this subject
by St. James ; as compared with that of St, Paul,
especially in the eleventh of Hebrews: and the
general meaning is rather favourable to our views
on this subject, than the contrary.
P. cccliii', 1. 8. ' Even if, &c.'* To have no faith,
is vastly different from having but little faith, and
saying, with a proper feeling, " Lord, I believe, help
" thou my unbelief." " Without faith it is impos-
" sible to please God :" and unbelieving repentance
cannot be genuine. But probably Cyril only meant;
that if the persons addressed thought they had no
faith, or at best but a little faith. He is at least
decided in stating faith to be the gift of God, and to
be sought frora hira by earnest prayer ; which is a
concession of great importance. It is not clear in
what sense he meant the words, ' You have some-

' ' Abraham was justified not by works only, but by faith also.
' For he did many things rightly, but he was never called " the
" friend of God," ' except after he had believed. And every work
' of his was made perfect according to faith. Through faith he
' left his parents, through faith he left his native country, bis
' place of residence, and his home. As therefore he was justified,
' Be ye also justified. P. 74.
* Even if you have no faith, or have but little faith, the Lord
' is merciful and assists you, if you repent. Only say yourself,
-' with a proper feeling, " Lord, I believe; help thou mhie un-
" belief." ' If you think that you believe, but have not yet the
' perfection of faith, you must say with the apostles, " Lord^
" increase our faith," For you have something from yourself.
' but you receive much from bira, P, 76.'

ON THE FIFTH CHApTEE. 34t
" thing from yourself:' but probably in this he was
Anticalvinistick. P. cccliv. 1. 3. ' The glory, &c," Divine illumi
nation is here ascribed to the doctrine of Christ, and
him crucified : and the illumination of the Holy
Spirit is kept out of sight; and indeed his whole
work of sanctification. General rederaption is also
clearly declared ; and rested on its proper ground,
the divine dignity and all-sufficiency of the Re
deemer: but the words, ' Shall not those who believe,
' &c,' shew that Cyril meant to limit the eventual
benefit to believers ; and not to extend thera to
all mankind. " God so loved the world that he gave
" his only begotten Son, that whosoever believeth
" in him should not perish but have everlasting life."
' ' The glory of the cross enlightened those who were blind
' through ignorance, loosed all who were bound by their sins, and
* redeemed the whole human race. And wonder not that the whole
* werld was redeemed ; for it was not a mere man, but the only-
' begotten Son of God whp died fer that purppse. The sin indeed
* of one man, Adam, was able to bring death upon the world.
" But if by the offence of one man, death reigned over the
" world," ' how shall not life rather reign by the righteotsness
' of one ? And if by the eating of the tree they were cast out of
' Paradise, shall not those who believe, more easily enter into
' Paradise through the tree of Jesus ? If the first man, formed
• out of tlie earth, brought universal death, does not he who
' formed him out of the earth, being himself the Life, bring
' everlasting life ? P. 183.
' Since death came by one man, life also came by one Man ;
' by one Man, namely, the Saviour, who voluntarily submitted
' to death. For remember what he said, " I have power to lay
" down my life, and I have power to take it again." ' But he
* endured these things, having come for the salvation of all men
* P. 196'.'

$42 REMARKS
There is riot rnuch, in these quotations from
Cyril, contrary to the sentiments of Calvinists, whep
those sentiments are understppd. Spme things, it
cannpt be denied, are totally contrary tp pur te
nets; and his obscure and unnatural style gives
the appearance of contrariety^ • whefe probably it was
not intended. HILARY, 354.
Benedict Edition.
P. ccclv. 1. 16. ' God, &c.' God requires no obe-
* dience of us, but that of innocence, and religion,
* and faith.'
P, ccclvi. 1, 15. f Through the merit of an inno-
' cent and honest life.' To adduce such language
^s this, in refuting Calvinism, is to give Calvinists
a fair occasion to say, ' You see, they capnpt refute
' our doctrines, without diverging into direct popery.'
I do not state this as my own inference, or as ap
proving it; btit as what I know will be inferred
from this language : anj4 to induce our opponents tq
be soraething more cautious ; unless they meaivto
give eager and controversial Calvinists a most plausi
ble advantage against them,
P, ccci vii. 1. 12, 'Illy trust, &c,'^ I pass over some
' " My trust is in thp tender mercy pf God for ever and ever."
• For even those very ¦^orks of righteousness will not be sufficient
f for the deserving of perfect bliss, unless the mercy of Gpd alsq
' does not consider tbe faiilts of human changes and motions in
' this will of -righteousness. Hence that saying of the Prophet,
" 'Ihy loving kindness is better than the life itself" Because,
' although the life of just men is to be proved through the worki

ON THE FIFTH CHAPTER, 343
parts of the quotations ; because 1 can see nothing
material, either against the tenets of Calvinism,
or favourable to them : and I quote this passage, as a
specimen of that divinity, and style of writing, which
is supposed to have a degree of authority, if found
opposite tp our doctrines. Most readers, even araong
our more sensible and reflecting opponents, will, I
think, allow, that it stands for but little, even if
found against Calvinists ; and vvill inwardly regret,
that no better theologians, no better writers, could
be procured, as allies in this contest, ' Will not be
' sufficient for the deserving of perfect bliss, &c.'-r-
' ing of righteousness, yet it will obtain more merit thrpugh the
' mercy of God. For after this life, it is profitable to eternal life,
• ' and the mercy of God so far rewards the working of righteous-
' ness, that, compassionating the will of righteousness, it grants
¦" that every just person should be partaker of his eternity also.
' Therefore " the trust in his tender mercy is for ever and ever ;"
' but the confession only in this life, not for ever and ever. For
' the confession of sins is only during tbis life, while every one
' is left to his own will, and has the power of confession through
• the permission of life. For when we depart out of this life,
' we depart at the same time from the right of will. For then
' according to the merit of ihe past will, the law already fixed,
' either of rest or of punishment, receives the will of those who
' depart out of tire body. And that the will at that time is not
' free, bnt necessary, the prophet .shews when he, says, "Ihave
" KG will in those days." ' For when the liberty of the will
' ceases, the effect also of the will, if there be any, will cease.
' For the rich man, wishing to, pass to Abraham, is not allowed,
' because of the gulf which is between them, when however he
' might have been in Abraham's bosom by the liberty of his will.
' P. 81. — Here it is expressly declared, that a person, who in
' Scripture is represented as suffering punishment in the world to
' .come, had it in his power to avoid that punishment ; which is
.« utterly irreconcilable with Calvin's doctrine of predestination,'

^ii

REMARKS

• Good workSi which are the fruits of faith, and
? follovv after justification, cannot put away oui* sins,
* atid endure the severity of God's judgment.' '-^' We
' acknowledge the dutiful necessity of doing well ;
* but the meritorious dignity of doing well we utteriy
* renounce. We see how far we are from the per-
* feet righteousness of the law; the little fruit which
' we have in hohness, it is, God knoweth, corrupt
* and unsound : we put no confidence at all in it ;
* we Challenge nothing in the world for it ; we dare
* not call God to reckoning, as if we had him in our
• debt books. Our continual suit to him is and
* must be, to bear with our infirmities, and pardon
* our offences.'* David ' rightly weigheth his sins
'¦ from the original root and spring-head ; perceiving
* inclinations, provocations, stirrings, stingings, buds,
* branches, infections, tastes, feelings, and scents of
' them, to continue in him still. Wherefore he
* saith, " Mark and behold, I was conceived in sin."^ >
— How luminous and explicit are the fathers of our
church, and our ancient divines, compared with the
indecissive language, on these subjects, of the ancient
fathers, with but few exceptions I
' It will obtain more merit through the mercy of
' God.' ' Every one is left to his own will.' '¦ When
* we depart out of this life, we depart at the same
' time from the right of will.' • The merit of the
' past will — receives the will of those, who depart
' out of the body.' ' That the will at that time is

» Article jui. » Hooker. ' Homily on man's misery,
first page:

ON THE FIFTH CHAPTER. 345
' not free, but necessary, the prophet shews when
' he says, ' I have no will in those days.' ' When
* the liberty of the will ceases, &c.' — What are we
to understand by all this ? Can any precise ideas be
annexed to it ? We learn indeed, that Hilary sup
posed the working of righteousness to be raeritori
ous : yet mercy was to add to that merit I " To him
" that worketh is the reward not reckoned, of grace,
" but of debt." " If by grace, it is no more of
" works,, otherwise grace is no more grace." He
maintained that in this life every one is left to his
own will : that is, given up to " his own heart's
" lusts :" and that hereafter, men will depart ' from
• the right of will, and the liberty of the will ceases.'
Do men then, either the righteous or the wicked,
cease, after death, to be free and voluntary agents ?
Or are the righteous deprived of liberty, and do
they thus serve God by compulsion ? But the rich
nian, who had not willed to serve God, when on
earth ; could not by an act of free-will get out of
hell! — Ts then every free-agent omnipotent ? Is every
man, who has free-will, able ^t his option, to be
come healthy, rich, and prosperous? Is the male
factor deprived of free-will, because he is not able
to escape out of prison, or avoid the punishment
due to his crimes ? Such reasonings prove nothing,
but the incompetency on the subject, of him who
employs them. If then his Lordship's concluding re
raark, that Hilary's sentiraents vvere irreconcilable with
Calvin's doctrine of predestination, be true; the autho
rity would do little credit to the cause. But Calvi
nists dd not suppose, that there was a physical im~
6

546 REMARKS
possibility, either in the rich man, or in any other
sinner, while on earth, to escape damnation ; if
there were a willing mind to flee for refuge to the
hope of the gospel. — ' It is carefully to be remera-
* bered, that freedom consists in the dependence ofthe
* existence of any action upon our volition of it : and
* not in the dependence of any action, or its contrary^
' on our preference. A man standing on a cliff, is
* at liberty to leap twenty yards downward into the
' sea; not because he has' a power to do the contrary
' action, which is to leap twenty yards upward ; for
' that he cannot do : > but he is therefore free ; be-
' cause he has a power to leap or not to leap. But
' if a greater force than his either holds him up, or
' tumbles him down, he is no longer free in this
' case : because the doing or forbearance of that par-
' ticular action, is no longer in his power. He that
* is a close prisoner in a room twenty feet square,
' being in the north-side of his charaber, is at liberty
' to walk twenty feet southward ; because he can
' walk or not walk it ; but is not, at the same time,
' at Uberty to do the contrary, and to walk twenty
' feet northward,'* Certainly Mr, Locke vvas nota
Calvinist: yet I vvould advise all, who attempt to
refute Calvinism, on rational principles especially,
as to the subject of free-vvill ; to raake themselves
completely raasters ofhis sentiments and reasonings
bn the subject. .It would save rauch trouble to all
parties, P, ccclix. 1. 8, * God, &c,'- I merely notice this,
' Locke on the human understanding, book ii. Ch. on power.
' ' God not being ignorant of the future will, when the speak-

ON THE FIFTH CHAPTER. 34/
as an attempt to disprove the doctrine pfpriginal
sin ; which is confpunded ' with the excuse of a
' certain necessity in crimes ; .but is not the propenr
' sity of the serpent from nature ?' Is it also a moral
free-agent ?
P. ccclx. I. 5. ' He; {God) affords, &c.'^ " ?Jot ^
" of worksj lest any man should boast." ^' After
f'*that the kindness, and Ipye of God otir Saviour,
" towards man appeared. Not by works of rightr
'' eousness, which we have done; but according to
" his mercy he sayed us, by the washing of rpgener-
'¦' ation, and renewing of the Holy Ghost, which he
" shed on us abundantiy, throiigh Jesus Christ our
" Saviour ; that, being justified by his grace, we
*' should be m^de heirs according to the hope of
" eternal life."^ If there be in no, sense a necessity
pf siijning in a falle^n creature: let them, vvho main
tain the sentiment, prove the truth of it, by living
perfectiy without sinning for a number of years. At
least, let thera resolutely make the atterapt; and
' ing of lies, and error of life, are from the mother's womb j he
• himself rather knowing this, than any one being born to the
' necessity and nature of sin. And that it might not be- possible
' to impute tlie fault to their origin, he reproaches them with
' the crime of previously hardening their will against obedience:
" They are .is venomous as the poison of a serpent, even like the
" deaf adder that stoppeth her ears ; which refuseth to hear the
" voice ofthe charmer, charm he never so wisely." The excuse
' of a certain natural necessity in crimes is not admitted. For
' the serpent might have been innocent, who himself stops his
¦' ears that they may be deaf. P. 123."
' ' He aflbrds or does not afford his assistance, according to
' the difference of merit. P. 178.'
> Eph. ii. 9. Tit. iii. 4—7.

349 REMARKS
then they will soon understand the apostle's lan
guage more clearly, than at present.' This arises
from natural propensity, and a combination of cir
cumstances, but not at all frora compulsion.
P. ccclx. I. 7. ' Faith is the duty of the soul and
' heart, and is a thing of the internal will.' — I cannot
perceive, that this is opposite to Calvinism. ^
P. ccclx, 1, g, ' There is, &c," Calvinists do not
object to this,
P. ccclxi. 1. 2, ' When he, &c,'" The former
part, of this passage Calvinists vvould approve;
especially the words, ' He placed with honour those
' things j^rii!, &c :' but when it is said, ' The begin-
* ning therefore is from ourselves ;' the writer op
poses his ovvn doctrine and hkewise the tenets of
Calvinism. P. ccclxi, I, 17. ' Although, &c.'* This also is
• Rom. vii. 14— 25. Gal. V. 17-
* ' There is not any necessity of sin in the nature of men, but
' the practice of sin arises frorn the desire of the will, and the
* pleasure of vice. P. 219.'
3 ' 'When he subjoined, " And I shall keep it unto the end,"
' he declared the dury of his devotion. And in otlier things also
' he has bound both together by a mutual connexion, when he re-
' qi^ested to be led into the path, and when he himself wished
' for it. For he placed wilh honour those things first which are
' from God, and then he added those things which are of mati,
' with 3 confession of humility and duty. He prays therefore
' God to give. The beginning therefore is from ourselves, when
' we pray that the gift raay be from him : then, because it is his
' gift in consequence of our beginning, it is again our act that it
' is sought, and obtained, and that it continues. P. 275.'
¦* * Although a perfect understanding is from God, yet we must
' begin from ourselves, that we may be able to deserve perfect

ON THE FIFTH CHAPTER, 34^
' in direct opposition to the peculiar tenets of Calvi-
' nism :' and if any thing equally in opposition to
them, had been adduced from Scripture ; it would
have been our duty to bow our understanding to
"the sure testimony of God." Nay, if any thing,
from our authorized books, equally decisive against
our peculiar sentiments had beCn adduced ; it would
have been incumbent on us, either to renounce our
tenets, or our situations, in the established church.
But, as the case is, vve adhere to the decision ofthe
Scripture, and our liturgy, articles and homilies; and
disregard the authority of Hilary.
P. ccclxii. 1. 1. ' Perseverance, &c," ' A raan
" cannot by his own natural faculties and unassisted
' exertions, so counteract and correct the imperfect
' tion and corruption, derived from the fall of Adam,
' as to be able of himself, to acquire that true and
' understanding. For all things are shut up by God to those who
' do not begin of tbemselves. P. 320,'
' ' Perseverance in faith is indeed the gift of God, but the
' beginning is from ourselves. And our will ought to have this
' property from itself, namely, that it exerts itself. God will
' give inb:ease to the beginning, because our weakness does not
' obtain consummation of itself 5 yet the merit of obtaining con-
' summation is from the beginning of the will. Therefore the
' prophet thus concluded the Psalm, /' I have applied my heart to
" fulfil thy statutes alway, even unto the end." ' He himself
' applies his heart, and turns it from the sins of human nature to
* the obedience of God. Nature, indeed, and the origin of the
' fiesh, detained him : but will and religion apply his heart to the
' works of the statutes, from that in which he would have re-
' mained from the fault of his origin. And he applies his heart at
* every moment pf his life; not at some definite time, but at
' every peripd of hi^life. P. 328."

350 iiEkA^ks
* lively faith, which would secure his salvation.''^
' The human mind is so weakened, and vitiated by
* the sin of our first parents, that we cannot by any
* natural strength, prepare it, or put it into a proper
* state, for the reception of a saving faith." — ' Upon
* vvhat then did his continuance depend ? Upou his
' belief of the doctrines, and obedience to the pre-
* cepts of the gospel, that is, upon the performance
*^of the conditions of the covenant, into which he
' had entered by the holy rite of baptism, and what
* he had engaged to observe.'^ — ' ' The merit of ob-
* taining consummation is from the beginning of the
' will.' This is the merit of congruity, maintained
by papists, and opposed by all consistent protestants.
We merit, by what is from ourselves, that which we
afterwards receive as the gift or grace of God. To
this we vvould oppose the fpllpwing testimony,*-^
* Works done before the grace of Christ, and the
' inspiration of his Spirit, are not pleasant to God,
(minime Deo grata sunt,) forasmuch as they spring
* not of faith in Jesus Christ : neither do they make
' raen raeet to receive grace, or, (as the school-
' authors say,) deserve grace of congruity?^ This
states, that before the grace of Christ, and the affla
tus of his Spirit, there is no true faith ; as well as
that nothing which we do from ourselves can either
merit grace, or raake us meet for receiving it, David,
no doubt, when God had inclined his heart,' applied
it to fulfil God's " statutes always, even to the end."
' Refiatation, p. 53, 51. ' See reigarkaon Refutatiett, 133
—137, > Art. xiii.

ON THE FIFTH CHAPTEE. 391
but did he turn his heart, from,«the sin of human
nature to the obedience of God ; without divine
grace, " working in hira both to will, and to do ?" —
Expressions of the sarae tendency are found in the
fpllowing quotations. ' It belongs to the mercy of
' God to assist those who are willing, to confirm
' those who begin; to confirm those who come : but
' the beginning is from ourselves'. — ' He, (David,)
' chose not by natural necessity, but from a pious
' will.' Not frora ' special grace preventing him.' — ' In
' preserving the honour and mercy of God, it,'
(Righteousness) ' did not exclude the merit of de-
' serving it from itself.' Are such passages suited to
recoraraend or establish the doctrine of our church ?
They are not only in direct opposition to Calvinism ;
but are as contrary to our articles, as popery can be
to protestantism; — ' That blessed eternity is to be
' claimed frora our oWn qualifications.' — " The gift
" of God is eternal life through Jesus Christ our
" Lord." " Giving thanks to the Father, who hath
" raade us raeet to be partakers bf the inheritance of
" the saints in light," " This is the record, that God
" hath given to us eternal life, and this life is in his
" Son : he that hath the Son of God hath life ; and
" he that hath not the Son_hath not life,"
P, ccclxiv, 1, ig, ' The Son,. he:' ' Not the
'will, &c.' " The Lord shall send forth the rod of
" thy strength oiit of Zion : Rule thou in the raidst
' * The Son gives the honour received from the Father to all
' those who are about to believe in him, not the will : if that
' were given, faith would have no reward, since the necessity of
* a fixed will would produce faith in us. P. 953.'

352 REMARKS
" of thine enemies : Thy people shall be willing in
" the day of thy power."' ' Man has not the<lispo-
' sition, ^nd consequentiy not the ability, to do what
' in the sight of God is good, till he is influenced by
' the Spirit of God.'* Compulsion would be incon
sistent with any thing, which could be called either
reward or punishment; but that divine influence
which enlightens the mind, rectifies the judgment,
and inclines the before unwilling heart, is a widely
different thiiig. — It must be allowed that these quo
tations from Hilary are generally Anti-calvinistidk,
but raany of them are also Anti-christian. ' Hilary
' holds, that our Saviour had no real affections ; and
' that he did not truly and really suffer, because he
' felt no pain.'' EPIPHANIUS, 308.
Petavius's Edition, l682.
P. ccclxiv. 1. 26. 'Although, &c.'* The senti
raent here, rather obscurely expressed, accords to
the views of modern Calvinists.
P. ccclxv. I. g. ¦' How, &c.* Wehave a natural
' Ps. ex. 2, 3. * Refutation, p. 61, > Dr John Edwards.
* ' Although Scripture declared, that Christ would be crucified,
• and although divine Scripture mentioned the sins which woold
' be committed by us in the latter days ; yet no pne of us v*^
' commit sin can find an excuse, by producing the testimony of
' Scripture, fpretelling that these things would happen. .F6r we
' do not those things because Scripture foretold them; but Scrip-
• ture foretold them, because we were about to do them, through
> tbe foreknowledge of God. P. 281.*
' ' How does he seem to retain the freedom of his w»fl '" ''"''

ON THE FIFTH CHAPTER. 353
povver of committing, or refusing to commit, any
sin : our inability, either to believe in Christ, or to
obey him, is primarily, the want of a humble, teach
able, subraissive, obedient heart ; a want of willing-k
ness, — Epiphanius does not rauch oppose the tenets
of Calvinism : indeed, as far as these two quotations
go, he rather favours them.
BASIL, 370.
jBenedictine Edition.
1
P, ccclxvi. 1, ,4. 'They, &c." Basil here Op^
poses some who ascribed their vicious inclinations
and habits to the influence ofthe heavenly bodies;
or to raalignant positions of the stars, at their birth^
or at sorae particular period of their lives. I hope
Calvinists are not to be ranked among the favourers
of judicial astrology ; and to be answered by argu
ments, at first adduced against star-gazers and,
magicians. P. ccclxvi. I. 8. ' Ifthe^ &c," Every argunfie'nt
* world ? For to believe or not to believe is Jn our owil power.
' But where it is in our power to believe or not to believe, it is in
' our power to act rightly or to sinj to do good or to do evil,
' P, 575.'
* ' They attribute to the heavenly bodies the causes of thbse
' things which depend upon every one's choice, I mean the habits
' of virtue or vice. Vol. i, p. 56.'
* ' If the origin of vicious and virtuous actions be ntJt in our-
' selves, but tliere is an innate necessity, there is np need of
' leglslatprs tP prescribe what we are to do and what we are to
' avoid ; there is no need of judges to honour virtue and to punish
' wickedness, tor it is not the injustic* of the thief or of the
vol.. It. A A

334i, REMARKS
broiight, ag^itist invincible neqessity and, compulsion,
«vhich, destroys free ageney. and, resppnsibility, is
suggospd to be conelusiye ^ajnst the tenets of Cj(1k
vinism : but some more convincing reasoning, must
be adopted, before any well informed Calvinist will,
fed hiniself at all pressed ; and before any material
stop can be put to the success, of Calvinists in making
proselytes to their system. For arguments, mani
festly inconclusive, tend greatly, to make thinking
men suspect, that the cause supported by them is
as weak as the argument ; and so, to create a prejudice
against iti; of wjhich some zealous Calyinists know
very, -well h^Wfto makef thei? advantage. The wordsi
JnKa?e(72jecei#%Jmply an insinuation at leastt against
original sin, or the,' doctrine of the Scripture and of
oui^^chiQrch, that all men are born in sin, and prone
tQ.evjl %nafMre, previousto all Aa^iif.- but, wJioftver
denies this, argues a'gainst stubborn facts> , taking
place all oyer the, world, and recorded in every page
of history : and he might as well atterapt to prove,
that lions, besrs,^ and tigers, are carnivorous onjyby
education and habit, and not by nature. The pro
pensities, however, of irrational animals are not sin
ful: but those of fallen man are ; because " the
" carnal mind is enraity against > God, for it is; not
" subject to the law of God;, nor indeed, can be."
We may therefore, allow, that God made the animals
as they now appear, without making him the Author
of sin: but we cannot allbw the same concerning
* murderer, who could not restrain his hand even if he would,
' because of the insuperable necessity which urges him to the
' -actions; Vol, i. p. 56.'

(dix The piptri cnAp'ti^R; ^5'S
ifi&h, wKb b^eame evil by the apostacy of fiis ptoge^
riitbr,' whom Gbd created Very good, — They, who
Cannot restrain their hand frpni an actipn, whicli iri
others would be evil, though they desire arid endea
vour to the utmost of their ability to do it; are; not
criming or punishable : bilt rain's inability to good
and propensity to evil is directly contrary to this \
he wiJuld riot, if he could^ do good, pr refrain froni
eVll: else] hovir is it, that they vt^ho insist ori man's
power over his own will and actions, do rioti raake
more efFortSi and those mote sticcessful; to cease
from siui and td do the will of God ?
P. ccclxvi, his. ' "inhere are, 8tc.'^ ' VirtueSj
* &c.' "The things, which are highly esfeeimed
" among trieb, afe abomination in the sight of God."
Heathen virtues are congenial enough to the p'ride
and ambition of oiir fallen nature, thotigh riot to its
sensuality; " I know, that in me, (that is ih my
'^' flesh,) dwelleth no good thing :'' that is, ' Good
* in the' sight of God,' Such virtues are those
s|)6keh of in onr article^ which ' we doubt not have
' the nature df sin/ If men really dreaded and
hated sin, after the manner in which they dread and
hate sickness, whether therd would, or virould not, be
a spontaneous and untaught declination from it ;
yet there would bef a disposition, when the evil was
' ' There are virtues belpngirig td Us according td nature, with
' whiph the sptil i^ fgmdijfri hot from instruction of men, biit
' froni Nattire herself. For as no reaspning teaches us to hate
* illness, but we have a SppritateWs .dislike cf the things' whict
' gi^eu|pain, so there is ill th^e soul a certain untaught declina-
* tiOn jfrdHn eyil. Vol.i. p. S3.'
A A 2

356 BEMARKS
dregded or felt, to seek to the Physician of our
souls, who alone can bring healing and cure to us :
for indeed ' there is no health in us,'
, P, ccclxvii. ' But he who is enabled to do good
* wprks becomes worthy of a blessing frora God.'
The arabiguity of the language is here the only
thing, which requires notice.
P. ccclivii, I, 4, ' God, &c,'^ Had this p^sage
occurred in sorae publications, and as detached from
other quotations out of the sarae writer, I should
have considered it as Calvinistick,
P, ccclxvii, 1, 8. ' It is not, &c,'* 'If we be
' willing :' but fallen man never is willing to do what
is good in the sight of God, till special preventing
grace, till regeneration, makes him willing. ' Di-
' rected by reason.' Original sin, renewing grace,
and even the oracles^ of God, are kept wholly out of
sight by this language. Can these doctrines accord
to the word of God, to the support of which, it is
necessary to lead men so far away from the sacred
oracles, as almost to induce a total forgetfulness of
them ?
P, ccclxvii. I, 14, ' It is, &c.'' I beg leave to

' ' God by his own will gives life to eveiy one ; but every one
• treasures up for himself wrath, in the day of wrath, and of
' revelation, and of the just judgement of God. Vol. i. p. 127.':,
* ' It is not difficult for us, if we be willing, to love righteoos-
' ness, and to hate injustice. For God has suitably given every
' faculty to the rational soul, as of love, so likewise of hati'e^,
* ttet, being directed, by reason, we taay love virtue and hati,
• wickedness,. Vol. i. p. l66".'
' ' It is impossible that we should be capable of divine grace.

ON THE fflPTH CHAPTER. 357
K^verse the order df this quotation. ' It is impds-
* sible that vve should be capable of expelling the
* wicked passions, which have taken possession of
" our sodls, except by divine grace.' " When a
" strong raan armed keepeth his palace, his goods
" are in peace : but when a stronger than he shall
" come upon him and overcome him, he taketh from
'him all his arraour, wherein he trusted, and di-
' videth his spoils."* "If ye, through the Spirit, do
" mortify the deeds of the body ye shall live,"'
" Without me ye can do nothing," The duty of
mortifying, and, if possible, of expelling our wicked
passions, is unquestionable : nor can the special con
solations of the Holy Spirit be expected, if this be not
earnestiy attempted : but shall we attempt it, trusting
in our own hearts and resolutions ; or depending on
God, by his Holy Spirit, to teach, incline, and
enable us, to do that, which of ourselves we cannot
do ? — ' My good child, know thou, that thou art
' not able to do these things of thyself, nor to walk
' in the commandments of God, and to serve him,
' without his special grace, which thou must learn
' at all times to call for by diligent prayer,'^ It may
be useful to raen, nay, old men, to read the cate
chism, which they learned when ' children ; but
which they are afterwards very prone to forget.
Would' it have been either wise or kind, to teM
the sick persons, in the days of our Lord, vvho

' if we have not expelled the wicked pa,?3i3ns which took posses-
¦? sion of our souls. Vol. i. p. 196/ '
* • liuke xi. 2T, 22. , -^ ildm. viii, 13. 5 Catechism. A

$53 j^EMA^R^^
began tp hope fd^r a cure from hirp ; tha,t ,t^y ndu^^
pxpel the worst of their maladies, or, at least, the
worst ^symptpms of them, before they presuntied tQ
praye jiis powerful and gracious interposition ?
^, ccclxvjii. I. 21. 'What is, &c.',^ Free-vvill,
in this passage, not only enables a man to .chopiSB
Recording to hjs inclination ; but to discern what is
pr is pot eligible, and to distinguish things WibJch
jlifler. Jt supersedes tlie necessity of scriptural in-
strucjtion and divine teaching, and perfprnis the
pffice of reason, judgment, ^nd conscience ,!
P. ccclxyiii. \. 25. '. Every rational creature is
f capable of virtue, and of vice.' Are fallen angpls
capable pf yirtiie ? Qr the elect angels, pr thp
f spirits of just men made perfect,' capable of vice?
P, ccclxix. l.,:^3. ' You if^ell know, &f.c.^ Thi§
passagp is far from perspicuous: biijt it sepms tp say,
that if vve he rightly disposed, if pur pwp wills be
directed to that which is right, God will help qs^
whether we pray or no I But surely this is not the
doctrine of Scripture I " Asls. and ij; sjiall be given
f you :" " Ye have noj;, because yp ask not."
P. ccclxx. 1. IQ. ' Fpr the faith vvjiich save? us,
* as the apostle says, " worketh by love." Ro not
|C^lvinis|:s say thg sanae ?— ' That ypp may \iavp con-

^ ' \7tiat is eligible; in life, we discern by the free-will of our
' minds, which is called a balance, because it is capabje pf iq-
' dining either way. Vol. i. p. 197.'
* ' you weft know, that bpth dur gppd vvill -towards you, and
.( t^ co- pperation of Gpd, depend uppn ypur pwn wills, which
• being directed tp that which is right, Gpd will be present with
• you as an assistant, whether called upon or not. Vol. iii. p. 432."

ON THE PIt'TH CHAPTER. 3*^
* Sdencfe in gdod works.' Contrast ^ith \hh IhCi^e
words : « O Lord God, who Seest, that we piA. itlol
* our tmst in any ttiing that we do.' ' * \Vt do ndt
* ptesnttie to come to thiis thy table, O irifeitiiM
* Lofd, tm^iiig in "cm tiwn rightfeouisnfess, bat irt
* Dhy manifold and great mercies.'^— The iquotationd
from this father are not marked aS hdstile to Cal
vinism, Of So inconsistent \*ith christian doctrine, as
those adduced from Hilary ; brit wfe Canndt claim hini
as an ally. ' Hear how Basil speaks of faith, : Faith
' draws the soul to a firrti acquifeStehce iri the Word,
* above ail natural methods. J^aith, which is hot the
* effect of geometrical Cdnclusidh, but the tesult ot
* the ehergy of the Spirit.'*
GREGORY OP iTA^lANiZtllVt, 370.
Paris Edition, l630.
P. ccclxx. I. 25* * Hou) grMt, &c.'* If * fctemal
* punishraent, dr cdftimehdation for vice or Virtue'/
be explained to mean] that ndt Pnly the vVickCd vi^ill
deserve their punishment, but that the virtudus also
will deserve their reward ; the passage is cdntrary to
Calvinisra, and equally contrary to the whole system
of Christianity. iBut, probably, the author intended
merely to express the same iraportant truth which is
' Cof. Sexagesima. * frayer, Cptntnunion Service.
' Milner.
¦? ' How great ought the ddfitest td b^ cofisidered by ns, the
' Salvation of whose blessed afiiimrttortal spuls is at Stake, v^^hich
' will be eternally punished or commended, fot fic6 or Virtue.
! Vol. i. p. 13.'

360 REMARK. S
so frequently inculcated in Scripture ; that the Judge
"shall reward every one according to his wprks.",^
The wicked shall be punished according to their de-
servings : . and the righteous, being pardpned and
justified by faith, shall be gracicusly rewarded, in
prpportion as their " faith working by love," has
been productive pf the " work of faith, the labour
" of love," " patient ; continuance in well-doing,"
3.nd all those " fruits of righteousness, which are by
" Jesus Christ, unto the praise and glory of God."
" For the just by faith shall live,"=*
P, ccclxxi, I, 3. ' Speaking of, &c.'' According
to this quotation, all the posterity of Adanf are created
anew, and saved again by the heavenly Adam, &c ;
without any distinction of believers or unbelievers,
of virtuous, or vicious ; of baptized, or unbaptized. ,
Whether Gregory intended to teach the doctrine of
universal salvation, or not; such vague and inaccurate
language, on so important a subject, and, at best,
so liable to misconstruction, shews that he was not
qualified to decide authoritatively the religious con
troversies of all future ages.
P. ccclxxi. I. 11. ' As mrks, &c.* It does not
. ' Matt, xyi.,??". , , * Rom, i. 17. G^l, iii. 11, Heb. x, 38,
' * Speaking of the sufferings of Christ, he says, ' By which
' we were created anew, not, one man and not another, but all
^ whp ¦ panoplt- of the san^e J^dam, and were deceived by the
• serpent, and by sin were made subject to death, and were saved
' again by the heavf;nly Adara, and were restored to thp tree of
' life, from , whence we had fallen by the tree of dishpnpur.
f Vol. i. p. 436;' ¦
' * ^ As works are not accepted withput faith, as many dp whatis

ON THE PIPTH CHAPTER. 36 1
appear what there is in this obscure quotation, against
the tenets of Calvrinisra. The former part coincides
with those tenets : and the clause, ' the produce of
' your soul,' seeras to mean, " vvorks done sincerely"
and " heartily, as unto the Lord, and not unto
" men." Those good works, and those alone, by
which' ' a lively faith may be as evidently knovyn, as
' a tree discerned by the fruit ;' and which are called
" the fruits of the Spirit," always are thus done.
P. ccclxxi. I. 21. ' When you, &c.'^ This quo-
' right fpr the sake pf glpry, or from natural disposition, so faith '
' without works is dead. And let no one deceive yoa by the vain
' reasoning of those, who readily grant every thing for the single
' purpose of adopting impious doctrines, and propose a trifling
' reward for a trifling thing. .Shew therefore faith by works,' the
' produce of your soul, if we have not sown in vain. Vol. i. p.
' 476.' ' ' When you hear, " Those to whom it is given," ' add. It is
' given to those who are called, and who are so disposed. For
' when you hear, " It is not of him that willeth, nor of him
" that runneth, but of God that sheweth mercy," ' I advise you
' to suppose the same thing. For because there are some so
' proud of their virtue, as to attribute every thing to themselves,
' and nothing to Him who made them, and gave them wisdom,
' and is the Author of good, this expression teaches them that a
' right will stands in need of assistance from God j or rather the
' very desire of what is right is something divine, and.the gift of
' the mercy of God. For we have need both of power over our-
* selves, and of salvation from God. Therefore, says he. It is
' not of him that willeth, that is, not of him only that willeth,
' jnor of him only that runneth, but of God that sheweth mercy,
' Since the will, itself is from God, he with reason attributes every
? thing to God. However much you run, however much you
' contend, you stand in need of him who gives the crown.
" Except .the Lord, 'build the house, their labour is but lost that
" build it : except the Lord keep the city, the watchman waketh

Sfc REiMAKKS '
tation dii«dtiy maintains )tiie chief jrinciides'af what
is called 'Calvinism, without a daiase, opposed to any
of its tenets. It is evideBt from this |)assage, that
all the fethers did not lose sight of these fsmda-
mental truths : that " evei>y good gift, and every
^' perfect gift is fronaa abowe, and oonaeth down from
*« the Father of lights :" ' that, " it is God, »*q
*' worketh in us, both to will and to do ofhis good
*' pleasure:"^ and that " we are kept by the power
«'ofGod through faith unto salvation."^ And if
Antircalvinists suppose, that those clauses, which
imply, that it is our bounden- duty to will, to run,
to CPU tend, to labour, and patiently to continue
" in well-doing" unto the end, are contrary to our
tenets ; this only shews, that they oppose what they
have not taken due pains to understand, I am per-
^uaded, that every person, who cordially, in his
own concerns, even the concerns of eternity, be
tween God and his own soul, enters into the mean
ing and spirit of this quotation, will sopn aCcede ta
the grand principles of evangelical religion ; and feel
little repugnance to any of the tenets of Calvinism,
^hen stated accurately, and cleared from misrepre
sentation and misapprehension : and that, any of
them which he yet cannot receive ; he will regard
with reverence and avve, and never speak of them
in a contemptuous or reproachful manner.
'¦' but in vain." " I know, says be, that thp race is not to Ae
" swift, nor the battle to th^ strong j" ' nor iti the victory to those
? whp %ht, ner the harbour to those who sail well : but it is oi
* God both to work the victpry, an^to preserve the vesael into po<<>'
» Jam. i, 17, » Phil. ii. 13. M Pet. i, 5.

ON THE J-JETW CHAPTEB, 363
^. ccpl^jciii.J. JO. 'Is,thm,ke:^ Tliis passage
is ^p obscure ?.nd pei^plexed, that it is neariy imin-
|,elligible. Gregory h^d before shewn, that 'botib the
will an^ the powerpf doing wihat is truly good were
from Gpd: byt here he seems tQ quit that ground, or
to guard his mieajciSng j&rom being misapprehended, as
leading tp a cpncjnsipn, tiiat some " are sanctified,"
^s ,ot^e^s " froward frpm their mother's .womb,"
.' by a CjCritain pa&ting of Jots.' Whether tiie words
? .' Is tjien ypur gfiidje? if^e wfldersitanding, nothing ? Is Jabour
' nothing ? Is reason nothing? Is philosophy nothing ? Is fasting
' nothing? Is watcjiing nothing .' Lying on the ground ? Shedding
' rivers of tears ? Are these things nolhing? But is Jeremiati
f sanctified, and are pth,ers froward from their mother's womb, by
• a cert^iq casting of lots ? J fear lest this absurd idea should be
' a.dppt.e^, as if J|ije sou} Jiad ^xisted iii sorne other place, and,
^ afterwards, was united to tJiis body ; some receiving the gift of
' prophecy accordingto its conduct there, and those who had
f lived wickedly being condemned. But, since this hypothesis is
* very absurd, and not agreeable to the doctrine of the church
f (^oi; jet lathers sport al^out these ppinions, but such sporting is not
' safe for us) ; to the expression ^Isp in ihis placp, " To whomit is
f' given," 'add, who are willing j who have not only received that
' qualification from the Father, but have also given it to them-
' s'elvps,  The good derived frorn nature has no claim to ac-
! ceptance ; but that wh'etl propeeds from free-will is deserving
' of praise. "V^hat merit hss firp in hufning ? For the burning
* comes frorn iiature. What merit has wafer in descending ? For
* this it has from the Creator. What merit has snow in being
f cold ? Or, the sun in shining ? For it shines whether it will or
'. not. Give J^e a yirttio\is will. Give me the becoming spi-
f ritual, from being carnal j th? being raised by reason, from
' being depressed by the weight of the flesh ; the being found
' heavenly, from having been low-minded ; the appearing supe-
? rior to the .flesb; after haying been bound to the fle.sh. Vol. i.
'. p. 504.'

304 REMARKS
of the Lord to Jeremiah, " Before thou earnest
" forth out of the worab, I sanctified ' thee," relate
to the renewal of his heart by the Holy Spirit, even
before his birth ; or only to his being set apart,' Or
ordained to be a prophet, in the purpose of God;
they certainly raean something, which he received,
or was to receive, not from nature, but iraraediately
from G®d.: whereas " the froward from their rao-
" ther's worab" had their evil disposition, from being
' engendered of the offspring of fallen Adam.' — If
the former be intended concerning Jeremiah ; then
his regeneration preceded even his infant-circum
cision, aS' that of John Baptist did: if the latter,
then the doctrine of the divine predetermination 'is
sanctioned. — " The lot is cast into the. lap ; but the
" vvhole disposing of it is of the Lord."' Yet men
in general consider the lot, and the lottery, as a
matter of chance : but surely the predetermination
or predestination, of infinite wisdora, justice, truth,
and love,- is not to be confounded with blind chance,
any more than vvith fatal necessity !
It does not appear what the doctrine of the trans
migration of souls has to do with our tenets, that
all are ' by nature born in sin and children of wrath;'
but that some are by special grace, born again and
renewed to holiness, " havingbeen predestinated ,ac-
" cording to the purpose of hira, who worketh all
" things after the counsel of his own will," — ' Who
' have not only received that qualification from the
'Father, but have also , given ' it lo themselves,'
' Prov. xvi. 33.

ON -rHE PIPTH CHAPTER. 365
Here the willing mind is said to be received from
the Father, and yet given by men to themselves,
which at first seems perfectiy unintelligible ; but per
haps, co-operation is meant.' — ' The good derived
• frora nature has no ckira to acceptance ; but that
' which is from free-will is deserving of praise.'
Here nature means necessity of nature, as fire burns,
&c, and is opposed to what is voluntary, as the ac
tions of a free agent. Certainly there is nothing
either punishable, or rewardable, except what is vo
luntary. But the terms, merit, ' Give me a virtuous
', will; do not accord to the scriptural language, or
to that pf our liturgy and articles. ' Lord, incline
' our hearts to. keep this law.' It is not, however,
said that the virtuous will is from ourselves ; and
therefore it does not directly oppose, what had been
before maintained.* ' We have no power to do good ,
' wprks, acceptable to God, without the grace of
' God by Christ preventing us, that we may have a
' good vvill, and working with us when we have that
' good will.'^ What perspicuity and precision is
there in this article, corapared with the indecisive,
obscure langAiage of Gregory, on the sarae subject !
' Man has not the disposition, and consequently not
' the ability, to do what in the sight of God is good,
' till he is influenced by the Spirit of God I ?
P. ccclxxiv. 1. 22. ' We are, &c.* We must
*! See Remarks on p. 40—144, Refutation. ^ See Remarks
en p. 371, 372, Refutation. ' Art. x. 4 Refutation, p. 61.
s ' We are to consider the power pf baptism as a contract with
' God for a second life, and a more pure conversation — —there
' being nv second regeneration. Vol, i. p. 6-H,'
2

3Q& iiEMAnk^
concede that Gregory is against us, ih the dbctfifi'^
of baptiSin.
P. ccclxxiv, 1. 26. Upon, &fc.* SurSJr' this' i^
ridt canti-ary to Calvinism ! It entirely' speaks ou>'
serttiiri^tsi as far'as thei subject stated' in -it is Con
cerned ; and it ril'entions no other tenet. Upon tlie
whole, these quotations rather preponderate in favour
of the Calvinistick doctrine, — ' Of all the fathers of
'the fourth century j there was riot ih the opinion of
• Le Clerc, a more raoderate ahd a worthier man,
'than Gregory Nazianzen.' — ' St. Jeroin One <fiy'
'asked St. Gregory to explain a difficult place in the
'Neiv Testament, Desabbato secundo primoi^ Gre-
' gory answered humorously, F will explain it to ybii
'by and by, in ray sermon at church, where the'
' applauses given to me by all the audience shall
' corapel you, in spite of yourself^ to understand'
' what you understand not ; or to pass for a bloick-
* head, if you are the only person there, who joins
' not in'admiring rae.'—' We see by this, that Gre-;
'gory, with all his gravity, vvas of a cheCrftil tem-
' per, which also appears in his epistles: we see also
' how much authority he had over the people, arid
' how little account he raa'de of thb acclamations,-
' which his eloquence excited. From this passage^
' vve might also perhaps infer, that he was not always
' satisfied with the expositions which he gavei to the
' pedple. The sarae raay be observed of St. August
* ' Upon this foundation of doctrines- build good -works, siticft
' faith Without works is dead ; sis are works without^ faith. Vol. J.
* p. 672.'
* Luke vi. 1. A2t;T£fS»a"f4)r(»i ,

ON THE fitFTli. CHAPTER. 3&t
'tin:: for in* his sermons he delivers sorae things, of
' which, as it appears from his letters, he was far
' from being assured.'*
' Go now, and establish articles of faith, or even'
' interpretations of Scripture, from the homilies of
'the fathers.'* GREGORY OP NYSSA.
Paris Edit. l638.
P. ccclxxv. 1. 1. ' Let, &c.'' So -far from ob
jecting to this, I shall add; that in order to any
¦ one's becoming holy, in one sense all depends- on
choice: no man ever became holy, who did not
choose it ; nor did any one, ever choose to become
holy, according to the scriptural meaning of these
words, who did not at length obtain the object of
his choice. " Blessed are they, who hunger and
" thirst after righteousness ; for they shall be filled."
The; only question is, whether a fallen creature ever
truly chooses to become holy, in heart and life,
*:except through the grace of God by Christ prev^ent-
' ing him, that he may have a gpod will, &c.'
P. ccclxxv. I. 9. * The Lord, &g.^* If this quo-
' Tillemont in Jortin; ' Jortin.
5 ' Let any one consider; how great is the facility to what is bad,
' gliding into sin spontaneously without any efftSrt. For that any
'fone should become wicked, depend* solely upon choice; and'
' the will is often sufficient for the completion of wickedness.
* Vol.ii. p. 30*;
* " The Lord came to seek and to save that whish was lost."
' But not the body was lost, but the whole man, consisting also
' of «oul. And, to speak more truly, .the soul was lost befojte the
4

368 REMARKS
tation be against the tenets of Calvinism ; it is
in something which eludes my discovery. At least,
I concur in the sentiraent, as far as I can understand
it. P. ccclxxv. 1. 17. ' Since, &c.'* Free-will, that
is, free agency, ' is the likeness of God.' Now is
not this cpmmon tp holy and unholy angels ? to the
most wicked of men, with ' the spirits of just men
' made perfect ?' All are free agents : but do they all
bear that iraage of God, in which raan was at first
created ? Or that image of God, " in knowledge,
" righteousness, and true holiness," to which chris-
tians are restored ? Where is free-will mentioned in
Scripture as the image of God ? Nay,, did not Adam,
' body. For disobedience is the sin of the will, not of the h&ij.
' But will is the property of the soul, from which every calamiiy
' of nature had its beginning. Vol. ii. p. 4S2.'
' ' Since man was made in the likeness of God, and was
' blessed in being honoured with free-will (for to have power over
' himself, and to be subject to no master, is peculiar to the bles-
' sedness of God) to be forcibly impelled to any thing by neces-
' sity, would have deprived him of this dignity. For if voliin-
' tarily, according to tlie motion of free-will, they directed their
' human nature to any thing improper, and were driven fr«m it
' forcibly and by necessity, such a proceeding would have taken
' away from them the preeminent good, and would have deprived
' them of the honour of being like to God. For free-wiiris
' likeness to God. Therefore, that both power might remain to
' human nature, and that evil might be done away, the wisdom
• of God devised this mode, to suffer man to pursue those things '
which he wished; thai having tasted the evils which he desired,
f' and learnt by experience what exchange he had made, he might'
' volujitarily return by his own desire to his former blessedness,
, shaking off from his nature every thing which disturbs the pas-
' sions or is inconsistent with reason, as a burden, Vol. iii. p.-63-J"'

&N ¦THE PiPTH CHAPTER. iSg
seem to hiraself to become mpre independent, and,
in one sense, tp have more power over himself, and
to be less subject to ^ny master, when he had list
ened to the devil's temptation, " Ye shall be as
^' gods," than he did before ? There is no need either
to compel, or incline, fallen man, to evil ; but, in
order to his voluntarily returning, to his ' former
* blessedness,'. God must, by his preventing grace^
put into his * heart good desires, and by his con-
' tinual help enable him to bring them to good
* effect.' — ' Gregory was of the sarae opinion with
' Origen concerning future punishraents ; that they
' were teraporary, and would terminate in the amend-
' raent of the sufferers,'^ He held the doctrine of
universal salvation, — -" These shall go away into
" everlasting punishment ; but the righteous into
" life eternal." WHowever heretical any one raay be,
in other respects, if he do but seera to ' oppose the
' tenets of Calvinism,' he iraraediately becoraes a
valuable ally I But,
' Non tali auxilio, non ^efensfirijjus istis,
' Tempiis egetw'
AMBROSE, 374,
Benedict Edition.
P. Gccjxxvii. I. 1 3. Let us, &p.'^ To considef
» Jortinj * The same wOrd, aianw, is used in both clauses of
the verse,
' ' Let us not search without ourselves for the principles of
* those things, of which we are ourselves the masters ; kt us not
TOL, ZI. B B

370 REMARKS
"the heart as deceitful above all things, and despe-
" rately wicked ;" and all outward wickedness as
resulting frora the depravity of the heart, as Cal
vinists do, certainly is npt ' looking without our-
' selves for the principles of those things, of which
' vve ourselves are masters.' This state of the heart
Calvinists ascribe primarily to ouf fall in Adara ; and
subsequently, to their own actual sins, increasing
original depravity, by forming bad habits. They
suppose, that all" who perish, are ultiraately left to
themselves, and the choice of their own hearts: and
that Gpd might justly, have thus left all our fallen
race ; but that special grace mercifully and powerfully
influences the hearts of his elect people, to ' choose
' the good and refuse the evil.'— Few Calvinists
would object to this quotation.
P. ccclxxvii. 1. 26. ' That in the choice of his
' traitor, he displayed a sign, that all were to be
' saved.' Did Ambrose really raean, that all men,
not excepting Judas, (of whom our Lord said, " It
" wpuld have been good for that man, if he had not
" been born,") would eventually be saved ? Or \vas
it only raeant, that nothing hindered Judas's salva
tion, but his own obstinate and deterrained wicked
ness ?
P. ccclxxviii, 1. 2. ' God did, &c,'^ I can see
' impute to others, but acknowledge, those things which are
' properly our own. For we ought to ascribe to ourselves rather
' than to others the election of that evil, which we have in our
' own power not to do ; unless our will consents. Vol. i. p. 18.'
' ' God did not impose upon the pne the necessity of trans-
' gression, or upon the other that of treason ; because both might

ON THE FIFTH CHAPTER. 371
nothing in this quotation discordant with the tenets
of Calvinisra ; unless the word necessity be suppoggd
to be so.
P. Ccclxxviii. I. 20. ' He saw, 8cc.' ' If ascribing
the destruction of unbelievers to their unwillingness,
negligence, &c, be opposing the tenets of Calvin
ists ; an iramense proportion of supposed Calvinists
oppose those tenets, in far more energetick language,
than this of Ambrose.
P. ccclxxix. 1. 19. ' We are, &c.'^ The only thing,
in which these quotations can be supposed to be con-
' have abstained fronsin, if they had preserved that which they
' had received. Finally, he knew that all the Jews would not
* believe, and yet he said, " I am not come except to the lost sheep
" of Israel." ' Therefore there is no fault in' him who commands,
' but there is sin in him who transgresses. And as far as was in
' God he shewed to all, that he desired to deliver all. I do not
' however say that he did not know that there would be transgres-
? sionj nay, I assert, that he did know it. Vol. i. p. 161.'
' ' He saw that those who are diseased cannot be saved without
' a' remedy, and therefore he afforded a medicine to the sick.
' Therefore he brought the assistance of health to all; so that
*¦ whosoever shall perish, pay ascribe the cause of his death to
' himself, who was unwilling to be cured when he had a remedy,
' by which he might have escaped, but that the manifest mercy
' of Christ towards all men may be proclaimed; since they who
' perish, perish through their own negligence, but those who are
' saved, are delivered according to the sentence of Christ, who
" will have all men to be saved, aud come unto the knowledge
" of the truth." Vol. i. p. 210.' ,
' ' We are not constrained to obedience by a servile necessity^
' but by free-will, whether we lean to virtue or are inclined to
' vice. Vol. i. p. 443.
' No one is under any obligation to comnnit a fault, unless he
' inclines to it from his own will. Vol. i. p. 447-'
B B 2

37'2 REMARKS
trary to Calvinism, must be this : -that the voluntary
: ^^|}oice of what is good is sppken of in language,
which does not expressly ascribe it to the special
grace of God, inclining the heart unto hiraselfi
P. cCclxxix. last line but one. ' God desires to be
' the Cause of salvation to all, not of death,'
P, ccclxxx, 1. 3, ' He vrishes all to be his, &Ci' Such
expressions concerning the Almighty God ; as if he
earnestly longed to accomplish an pbject, but was
unable, and, therefpre, disapppinted, are certainly
unscriptural and not Consonant to reason. They
mpre reserable the language of the heathen poets re
specting Jupiter ; than that of the prophets, concern
ing him, " whpse cpunsel shall stand, and he will
" do all his pleasure ;" or that of the apostie con
cerning " the God and Father of our Lord Jesus
" Christ," " who worketh all things after the counsel
" of his bwn will," and '•' according to the eternal
" purpose, Vvhifch he hath purposed in hiraself."
P. ccclxxx. 1, 17, ' The mystical, he:'- This a&-
cords exactly to the views of all Calvinists, who hold,
that the Redemption of ' Christ is sufficient for all,
« but effectual only to the elect ;' for all else live and
die, " loving darkness rather than light, because,
" their deeds are evil." And so would the elect also,
if " God, who comraanded the light to shine out of
' • The mystical Sun of Righteousness is risen upon all, is com*
• for all, has sufiered for all, and has arisen again for all : he there-
• fore suffere'd that he might " take away the sin of the world."
' But if any one does not believe ia Christ, he defrauds himself of
• the general benefit, just as if any one should exclude tha rays of
' the sun by shutting his windows. Vol, i. p. 1077,'

ON THE FIFTH CHAPTEE. 373
•" darkness," did not " shine into their liearts, to
" give the light of the knowledge of the glory of God,
" in the face of Jesus Christ,"
P, ccclxxx, third line from the bottora. 'God
'says, &c." This passage is obscure and inaccu
rate : but it does not oppose the tenets of Calvinists,
except any, who bear this name, say, ' we ought
' then, neither to will or to run.' It is our bounden
duty to " work out our ovvn salvation with fear and
" trembling; and none will be saved, who persist in
" neglecting this: but it is God, who worketh in
" us both tp will and tP do, accprding to his gppd
" pleasure." P. ccci xxxi,. I, 12, ' Because, &c,'^ I can disccver
notiiing hostile to our tenets in these quotations.

^ ' God says to Moses, " I will 'have mercy on whom I will
¦ have mercy, and I will have compa.'ision on whom Iwill have
' compassion. So then it is not of hira that willet;li, nor of him
' that runneth, but of God that sheweth mercy." Perhaps yovi
may say, we ought then neither lo will nor to run : bul God is
wont to desert thoss who are negligent ; therefore this is not his
meaning. But let us consider what he does menn : Perseverance
is not xjf the man who willeth, or of hiin who xupiieth ; for it is
not in the power of man : but it is of God, who pitieth, that yon
may be able to, complete what you have begun. Vol. i. p. lOgS.'
* ' Because the power of God every where co-operales with the
endeavours of man, that nobody can build a house without the
Lord, nobody can keep a city without the Lord, nobody, can be
gin any thing without the Lord. Vol. i. p. 1309-
' We ought to advert to the mercy of God, because he con
demns no one himself first, but every one is the author of his
own punishraent. Vol, i. p. 1394.
' The good" Lord require^ exeilion, he supplies strength. Vol. i
p. 1400.'

374 REMARKS
The co-operation of God with us, when preventing
grace has produced a willing raind, is denied by few
Calvinists. Ambrose indeed does not exactiy say,
with our article, ' The grace of God by Christ pre-
' venting us, that we raay have a good will, and work-
' ing with us (co- operating,) when vve have that good
will ;' but hesays nothing against it.
P. ccclxxxi. 1. 23. ' Faith, &c.'^ ' Good works,'
as evidence of living faith, shew the believer's titie to
eternal life; and are in this sense " a good founda
tion,' A Calvinist would probably have expressed
, himself rather differently ; but the general sentiment,
that no faith is saving, which does not produce
good works, accords to our sentiments. The latter
part very excellently expresses our opinions on the
subject. P, ccclxxxii. 1. 17. ' The Father is not wont to at-
' tend to petitions, but to raerits.' If Arabrose meant
exactly as the words seem to imply, he as much op
posed the tenets of his Lordship, as those of .Cal
vinists.*

' ' Failh has eternal life, because it is a good foundation 5 sq
' likewise have good works, because a just raan is proved both by
' words, and deeds. For if he be practised ih words, and idle iii
¦f ¦ works, he in fact exposes his own want of prudence ; and it is a
.' greater fault to know what to do, and not to have done what you
' knew ought to have been done. On the other band also, to be
' active in works and wiihout faith in disposition, is as if you were
f to erect a beautiful and lofty superstructure upon a faulty founda-
' tion: the more you build, the heavier is the fall ; because good
^ works cannot continue withoiit the support of faith. Vol. li.
' p.72.' ' ' See Remarks on Refutation, p. IJO, 113.

ON THE FIFTH CHAPTER. 375
P, ccclxxxii!,, ' Our vyorks will assist us;'— That is,
as proving our faith to be living, and evincing " the
" sincerity of our love." ,
. There is extreraely little in these quotations frora
Ambrose, that so much as seems to oppose our te^-
nets., Any one of our learned and ingenious oppo
nents, in modern times, would have said twice as
much, in a couple of pages, in refuting our sen
timents, or in atterapting to do it, — ' Ambrose, says
' Barbeyrac, had such an irapetuous imagination,
' that every thing served hira for an argument.' ' He
seeras, however, to haye had more just and spiritual
views of Christianity, than many of the ancient fa
thers, ' How shall I hear thee say unto me, he
" has Ipved rauch, and is forgiven much ?" I confess
' that my debts were greater, than those of the peni-
' tent woraan, and more was forgiven rae, who was
'. called to the rainistry from the noise of the forum,
'and the terror of judicial administration. Yet, if
' we cannot equal her, the Lord Jesus knows how
' to support the vveak, and to bring with himself the
'.Fountain of living water. "He came to tj^e grave
' himself. Oh, that thou wouldst come to this ray
' sepulchre of corruption. Lord Jesus, and wash me
' with thy tears,' If thou weep for me, I shall be
' sayed. Thou shalt call me from the grave of this
' body, and say, come forth '; that ray thoughts may
'go forth to Christ: and call forth thy servant.
' Though bound with the chain of my sins, I ara en-
' Jortin. * It would have been more scripjtural ta have sai^,
' with thy atoning blood,'

37^ REMARKS
* tangled hand and foot^ and buried in dead works,
' on thy call, I shall eome forth free, and be found
' one of those, who sit at thy table. It shall be said,
' behold a man, taken from the midst of secular vani,
'ty, rerhains in the priesthood, not by his own
* strength, but by the graCe of Christ. Preserve,
' Lord, thine own gift. I knew rayself unworthy of
* the episcopal office, because I had given myself to
* this world : hut by " thy grace I am what I am,"
' The least bf all bisliops ; yet because I have under-
* taken some IkboUr in thy church; preserve in rae
^ this fruit ; lest whom thou calledst to the ministry;
' vvhen lost, thou shouldst suffer to perish in that
^ministry. And. par ticularly gf-ant rae the spirit of
' syrapathizing vvith sirtners: that I may not proudly
' chide, but mourn and weep ; that while I deplore
'another, I may raourn, oyer rayself, .saying, "Ta-
" raar is more righteous than I,"^ ' Perhaps a young
' person may have sinned, deceiyed, and hurried on
^ into folly. We old persons sin also. The law of
* the flesh rebels against the law of our mind, even
' in us, vvhose duty it is to teach, " Tara ar is ttiore
" righteous than 1." We blame the avarice of an.-
* other : let us remember, whether our conduct has
* been stained with the same vice, which dwells in
' our corrupt nature, and let each Say, '' Taraar is
" more rightepu's than I."^ 'The same may be said
' Gten. xxxviii. 26, •
* As soon as Ambrose entered the ministry, he gave to the
church and to the poor, all his gold and silver : he gave also his
lands to the church, reserving (he annual use of them to the use of
bis sister Marcellina.

ON THE FIFTH CHAPTER. ^77
r with respect to the vice of anger. This is the way
' to avoid the Severity of that just rebuke of otir Lord,
' concerning the mote and the beam. He vvho re---
* joices in another's sin, rejoices in the devil's victory.
? Let us rather grieve, when we hear that a man pe^
' rishes for whom Christ died. Let us repent, and
' hope for pardon 'oy faith, not as an act of justice — •
* God wants not our money, b,ut our faith." The
laiiguage of this quotation is frequently inaccurate ;
anfi there is a lamentable want of reference to the
righteousness, atonement, and intercession of Christ,
and of " redemption by his blood, even the forgive-
" ness of sins," The ' Holy Spirit, who sanctifies all
' the elect people of God,'^ is not mentioned : and
the way, in which the writer speaks of his own sins,
is incautious, and capable of being misconstrued, as
palliating the evil of sin, and quieting the conscience
of those, who live in habitual and actual transgres
sion, by the confessions of an eminent rainister ; who
only meant, that the same evils dwelt in hira, and
, might occasionally prevail ; aud that, all things con
sidered, this might be raore heinous in him, than the
crimes, which he vvas called to reprove ; and ¦ that
therefore he ought to do it with humility, tender
ness, and syrapathy. " If a raan be overtaken in a
" fault, ye which are spiritual, restore such an one
" in the spirit of meekness; considering thyself, lest
" thou also be terapted."^ The whole, however,
shews raore of the contrite spirit ; the simple depen-
dance on the mercy and grace of the Lord Jesus ;
' Ambrose in Miliar. =' Gal. vi. 1. ' Eph. ii. 10.

378 REMARKS
and the loving, tender, and corapassionate mind of a
true christian and rainister, than we generally meet
with, in these ancient fathers.
JEROME, 392.
Benedictine Edition.
P, ccclxxxiii, ' The washing, &c," I suppose
this means, that forgiveness of past sins, baptismal re
generation, and the secret purposes of God, will not
save lis, unless we have works also. Perhaps the
Lord's supper is meant by ' the secret doctrine :' for
tbe sacraments had long been called mysteries. This,
however, does not affect the argument. No out
ward forms, no secret purposes of God, no decree
of electipn ; nay, no faith, will be sufficient to save
any man, who is not " created in Christ Jesus unto
" good works, which God hath before ordained that
" we should walk in them."^ ' They which be en-
• dued with so excellent a benefit of God,' (as predes-
' tination to life,') be called according to God's pui"-
' pose, by his Spirit working in due season ; they
• through grace obey the calling ; they be justified
' freely, they be made the sons of God by adoption ;
' they be made like the image of his only begotten
* Son Jesus Christ ; they walk religiously in good
• works, and at length, by God's mercy, they attain
' to everlasting felicity.''
' ' The washing away of former sins, the grace of baptism, (lie
' secret doctrine, are not sufficient, unless we have works ako,-
* Vol. ii, p. 584."
» Eph, ii, 10, 3 Art. .wii.

ON THE FIFTH CHAPTER. 379
P. ccclxxxiii. 1. 9. ' Man, &c." This quotation
resembles one of Homer's heroes, who so fought in
the midst of the enemy, that it could scarcely be
known, whether he was a Greek, or a Trojan. The
use, however, of the word grace, in speaking of our
creation, is suited to confound, in the reader's mind,
the distinction, between creating goodness, and saving
mercy and' grace, vouchsafed to lost sinners, through
Jesus Christ.
P. ccclxxxiii. I, 21, ' He reserves judgraent to a
' future tirae, that all raay be judged equally, and then
' receive accprding tP their will and their wprks ;' that
is, I suppose, for all the good or evil, which they
did, or were disppsed to do, or would have done if
they could. Whatever exposition reconciles this,
(which is strictly scriptural,) with the doctrine of the
apostle : " By grace are ye saved, through faith, and
" that not of yourselves, it is the gift of God ; not
" of works, lest any raan should boast ;" will recon
cile it also to the tenets of Calvinism.
P. ccclxxxiv, 1, 1. 'It appears, &c.'^ This pas-
' ' Mari, from the beginning of his condition, has God as an
' assistant ; and since-it-was of his grace tbat he was created, and
' it is of his mercy that he subsists and lives, he can do no good
' work without him, who has so granted free-will, that he did not
' ' refuse his grace in any single work. Vol. ii. p. 696.'
-* ' It appears to me that in this passage those are leproved, who
' complainof the sinfulness of the flesh, and say, that being com-
' pelled by the necessity of the body, they do those things which
' they are unwilling to do; according to the apostle, " The good
" that I would, I do not ; but the evil which I would not, that I
f do." Do not, Iherefore, he says, seek vain excuses, and give
' occasion to your flesh to sin, and say. It is not I that sin, but the
' sin that dwells in my flesh. Vol. ii. p. 7*3.'

380 REMARKS
gage seems, as if intended to prove the apostie Paul to
have been mistaken : yet we cannot suppose that to
have been the casei. They who plead, in excuse for
sin, that they 'are compelled by necessity ofthe body,'
pervert the meaning of the apostle. — Compulsion
destroys responsibility, along with free agency. But
a man may have an habitual desire and willingness
perfectiy to keep the whole law of God: yet,, through
" the sin, which dwelleth in him," he raay fall far
short pf this perfect obedience, and voluntarily de
viate in raany thoughts, words, and actions fromlihat
perfect standard ; which will excite his humble con
fessions, and doleful lamentations, that he " cannot
" do the things which he Would." In this case, it
* is not he, but sin, that dwelleth in hira,' according
to the gracious tenour pf the New Covenant. It also
appears, that Jerome did not understand the subject
on which he undertook to write : for it is evident;
that St. Paul meant, by " the flesh," not the bad^
which is the work of God, but depraved nature su
perinduced by man's apostacy, aS; it appears by th§
whole argument, continued also in the next chapter.—
Even Homer raay teach those, who do not under
stand the apostie, that willingness in one sense, and
unwillingness in another, are compatible; and that
circumstances may induce a raan to do voluntarily,
what he \9as otherwise habitually most unwilling to
do. Kai yap iya (roi Sunoc muv, xiiiovrt ye dviAU,, I volun
tarily gave Up this city to thee with an unwilling mind,^
Thus the person who speaks in the seventh of Ro
mans was habitually Exw^ «£y.oi/Ti yi S-u/AW, Fblmtar7/)lMt
' Iliad iv. 43.

©N THE FIFTH CHAPTER. 381
ivith an unwilling mind. "He knows little of huraan na-
iture, whp is not aware, that a large proportion of
men's actions are performed with this unwilling wil
lingness ; not by corapulsion, yet contrary to a raan's
habitual judgraent and inclination, as well as con
science. ' I really could not refuse him.' ' I could
* not, as I was circumstanced, do otherv/ise.' And
he knows as little of vital experiraental religion, who
is not aware, that a considerable proportipn' of the
actions, even of pious men, though by no means the
effect of corapulsion, are contrary to their previous
pui^oses and resolutions, and habitual character.
These are therefore reflected on vvith shame and re
morse, as done against their judgment and con
science.' Judas acted in character when he betrayed
Christ, deliberately and purposely : but Peter, trust
ing in his own heart, and the strength ofhis resolu
tions, was, through the weakness and sinfulness of
¦human nature, except as upheld bythe grace of God,
induced by the power of temptation, to deny his
Lord, contrary to his habitual character, and fixed
purpose and resolution, both before ^nd afterwards.
In Peter's case, but not in that of Judas, "it was not
" he, but sin, which dwelt in him." The text, on
which Jerome grpunds his observation,' seems only to
mean, that hasty vows prpve occasions to temptation,
and should be avoided. " For thus the mouth causes
" the fiesh," or the depraved nature, " to sin :" Nor
does it appear at all to relate to the subject under
.coij sideration. ' Ec. V. 6.

(

382 REMARKS I
P. ccclxxxiv. 1.14. ' Free will is not taken away
by the prescience of God ; but that in every effect,
there are antecedent causes.' — Neither free-agency,
nor the freedora of the will frora the slavery, in
which it is held by man's corrupt passions are, (as
Calvinists suppose,) taken away by the prescience of
God, nor yet by his decrees. Free- agency is not, and
cannct be, taken away from an intelligent agent, ex
cept by depriving hira of existence or of reason.
Fi:ee-will, in the latter sense, was taken away by the
fall ; through which the will becarae enslaved to sin,
and morally incapable of choosing holiness. All men
also, individually, are overcome by sin and tempta
tion ; and " of whora a raan is overcorae, of the same
" is he brought in bondage." ^ " Whosoever commit-
" teth sin is the servant of sin." " Ifthe Son shall
" raake you free, then are ye free indeed." — The
' antecedent causes of this effect,' even man's volun
tary criraes, are the fall of Adara, natural depravity,
occasional circumstances, bad habits, and divers temp
tations. " Every man is tempted, when he is drawn
" away of his own lusts and enticed. Then when lust
" hath conceived, it bringeth forth sin, and sin when
" it is finished bringeth forth death," ^
P, ccclxxxiv. 1. 21, ' God has done this, that
' wisdora may be displayed in choosing good, and
' avoiding evil ; and that free-will may be left to
' man,' ; Certainly wisdora is displayed, in choosing '
the good, and refusing the evil : But this " wisdora
" is from above, and coraeth dpwn frora the Father of
' 2Pet. ii. 19. ' Jam.i. 13—18.

ON THE FIFTH CHAPTER. 383
lights;" and no raere raan ever exercised his free-
agency in this wise manner, except ' by the special
' grace of God by Christ.'
P. ccclxxxv, I, 4, ' According to the merit of
' every individual,' Is this the doctrine of Scripture ?
or of our protestant church ? — ' We are accounted
' righteous before God, only for the merit of our
' Lord and Saviour Jesus Christ, and not for our own
' works or deservings,' * Good works, which are
' the fruits of faith, and follow after justification,
' cannot put away our sins, and endure the severity
' of God's judgment,' ' Works done before the grace
' of Christ, and the inspiration of his Spirit, are not
' pleasant unto God : — we doubt not but they have
' the nature of sin.'^
P. ccclxxxv. 1.6, 'No seed, &c.'^ This is a de
nial of original sin, or at least a coraplete exclusion
of that doctrine. No difference is marked between
man, as made very good, and man as now ' very far
' gone from original righteousness.' All who are
bad become so by will, not by nature. ~ Each imi
tates the example, but does not inherit the nature of
Adara. ' Original sin standeth not in the following
' of Adam, (as the Pelagians do vainly talk,) but it
' is the cprruption of the nature of every man, that
' naturally is ingendered of the offspring of Adam,
'&c.'' Such quotations are in fact a refutatipn of
' Art, xii. xiii. xiv.
* ' No seed is of itself bad, for God made all things good ; but
' bad seed has arisen from those, who by their own will are bad,
' which happens by will, not by nature. Vol. iii. p. l62.'
' Art. ix. 5

384 ftEMARKS
our articles, quite as much as of Calvinism : naj',
they contradict the doctrine stated by his Lordship,
in the first chapter of his work. ' The human mind
• is so weakened and vitiated by the sin of our first
' parents, that vve cannot by otir own natural strerigth
* prepare it, or put it into a proper frame, for the re-
' ception of a saving faith.' ^
P. ccclxxxv. 1, 19. 'From whence, &c.'^ This
is a still more direct denial of original sin. — Adam,
and all respecting the fall, are as much passed over,
as if they had never existed : and nothing can be
more expressly Pelagian,
P. ccclxxxvi. , ' He, (God) leaves his power to our
* free-will, that the choice of what is right may
' obtain a reward.' — The power of God is directed,
and apparently limited, by his infinite wisdom and
perfection in all respects : and he never exercises his
power to deprive men of free-agency. But to make
man's free-agency the limit and restraint of Omiiipo-.
tence, is as unphilosophical, as it is unscriptural.
P, ccclxxxvi. 1. 5. ' At a, &c,'^ This quotation
is far raore consistent witii the doctrines of Scripture;
than it is with the preceding quotations from the
same writer.
* P. 54, Refutation.
* ' From whence it is evident, that they who are good by naturej
become bad by y/ill. Lastly, it xs inferred, man has erred iii
' himself, not by nature, but through the Will. Vol. Iii. p. 346.'
» ' At a suitable time he poured out his blood for all j " Wlien
'f all had gone out of the way, they had together become unpro'
<* fitable." " There was not one that did good, no not one;" so
" that '¦' he tasted death for all, because all have sinned, and
" come short of the glory of God. Vol. iii. p. oJS."
4 ¦

C

ON THE FIFTH CHAPTEE, 385
P. ccclxxxvi. 1, 12. A question, Scci'^ It seems,
in Jerome's days, there Were those, who maintained
that some men were of a different nature from others,
as born into the world : and in attempting to answer
these persons, he does not state, that ' all men are
' born in sin, and the children of wrath ;' and that of
this lost race some are recovered and saved by grace :
but (as I understand him) that all were, originally
and individually, good by nature, and in a safe con
dition, and alive untp God, till they forsodk him,
and frora the sons of the Lord, became the sons of
perdition ; that is, as their personal crime, but not
the effect pf s. fallen nature. This certainly is oppo^-
site to the tenets of Calvinism : but is it not equally
opposite to the doctrine of our articles, homilies, and
JiturgJ' ? We raaintain, that there is by nature no
' ' A question arises, how children are called the children of
' perdition, in opposition to those who maintain, that there are jdif-
' ferent natures ; the one which is lost, and ba^d, and cannot be
' saved; and the other good, which cannot perish. For if, as they
' think, the sons of perdition be of a bad nature, bow is that
' found which was before lost ? Lastly, in the parable ofthe pe-
' nitents, both the sheep which was lost out of a hundred sheep,
• and, the piece of money which was lost out- of ten pieces of mo-
' ney, are found ; and the lost son is found, of whom the father
' said fo the elder son, " This thy brother was dead, and is alive
" again ; and was lost, and is found." For nothing, is lost, except
f what was before safej and nothing dies, except what was before
' .liive. Therefore those who are now calkd "the sons of perdi-
" tion " or of iniquity, and of wickedness, have, ^brough their
' own fault, forsaken the Lord, and from the sons of the Lord
• have begun to be the sons of perdition ; this same prophet saying
" You h»ve forsaken the Lord, you have provoked the Hol^ Pue
" of I-rael unto anger. VoL, iii. p. 417.'
VOL. II. C C

386 REMARKS
difference : yet none is so bad, but that he may be
.saved by the grace of God in Christ ; and none can
be saved in any other way : that all are unwilling to
accept of this salvation, if left to theraselves; but
some becomie willing by the special preventing grace
of God, enl'ghtening their minds, inclining their
wills, and changing their hearts. If the yvords,
* nothing is lost, except what was before safe,' have
any meaning respecting the individuals of our race, it
must signify, that none are by nature children of
wrath, and propense to evil. No one can believe
Jerorae's doctrine in these passages, and that of St.
Paul, and of the church of England at the same time.
P. ccclxxxvii, 1, ig, ' He will, &c," This comes
nearer to the doctrine of Scripture, and is not very
consistent with the preceding quotations. We re
joice, however, to meet with something concerning
salvation, not by the merit of works, but by the love
of God ; and of redemption by the blood of Christ ;
and some intimations respecting the 'connexion be
tween faith and salvation. A few passages of this
' ' He will save those who have received salvation, not by the
' merit of works, but by the love of God. " For God so loved the
" world, that he gave his only-begotten Son, that whosoever be-
•' lieveth in him should not perish, but have everlasting life." But
' if a reflecting reader should answer in silent thonght, why are
' many not saved, if he himself saved them, and loved, and spared
' his own sons, and redeemed them with his own blood, and raised
' and exalted those whom he took ? A clear reason is assigned;
' they themselves did not believe, and they grieved his Holy Spirit.
' God therefore was willing to save those Vho wished to be aaved;
' and he invited them to salvation, that the will might4iave are-
ward; but they were unwilling to believe. Vol. iii. p. 468.'

OM THE FIPTH CHAfTER. 387
kind refresh us, in the dreary lyilderness of these
quotations, through which we are now journeying.
But still, we want to find something more explicit
on these subjects ; and on ' that special grace pre-
* venting us, by which God doth put into our hearts
* good desires, and his continuing grace enabling us
* to bring them to good effect.*
P. ccclxxxviii. last line but one* 'Though, &c.'^
* By your own will' means voluntarily, ahd not by
corapulsion. And the passage is rather for, than
against, the tenets of Calvinism.
P. ccclxxxix. I; 4. ' Through, &c.'* Certainly,
both our transgressions of the law, and our neglect
of the gospel, and every instance in which we act
contrary to the will of God, is ' through our own
will,' and ' our own fault :' for original sin, and de-
.pravity, is indeed the source of our actual transgress
sions ; but this is not by any compulsive necessity,
but by the corrupt inclinations of our fallen nature.
We sin voluntarily : we, if left to ourselves, pervert
the very -gospel of salvation, into an occasion of
deeper cpndemn^tipn ; and this is indeed a reproach
to us. But, as far as any of us make a happier
choice, we do it by the preventing grace pf God.
And is there any real christian, who, reflecting on
' * Though through your own will you return to the Lord, yet
I ' unless he shall draw you, and strengthen your desire by his sup-
' port, you will not be able to be saved. Vol. iii. p, 545.'
* * Through our own will we do not receive the word of God j
' and therefore it becomes a reproach to us, that wbat was given
' us for salvation, through our own fault, is converted into puuish-
' ment. Vol, iii, p, 560."
C C 2

388 REMARKS
his farmer sins, and on all -that has. passed in his
heart, respecting the service of God, and especially,
as to the salvatipn pf the gpspel ; and Ippking around
on such, as were fprraerly associated vvith him,, and
his chpsen companions in sin and folly ; and as still
.continue to live in rebelHon, unbelief, ungodliness,
and wickedness ; who will deliberately say. The
honour of making me to differ from what Lonce
vvas, and whdt, they now are, is exclusively my own,
the fruit of a right use of my free-will? In this
respect I owe no gratitude to God ; it is all my own
doing ? Will he even say. To myself/irmarj/^.this
change is owing, and only to God, as .aiding my
good inclinations, which were owing to myself?
Surely even the Pharisee, with his formal, ," God I
" thank thee, that I am' not as other men,''* (ac
knowledging in words,) to whom the glory of every
thing good was due; will rise up in judgment against
such nominal christians, as do not, even in words,
*' give God the glpry !"
P. ccclxxxix. 1, 22. ' TMs ive say;^ To, ' leave'
' Luke xviii. 11, 'OiXemot tu> mlfajTm. " The rest of men."
* • This we say, not that God is igtlorant that a nation or king-
' dom will do this or that; but that he leaves man tohis own
', will, that he may receive either rewards or punishments, ac-
' cording to his own will and his own merit. Nor does it follow
' that the whole of what will happen will be of man, but of his
* grace, who has given all things. For the freedom of the will
' is so to be reserved, that the grace of the Giver may excel in
' all things, according to the sayitig of the prophet, " Except th«
" Isord build the house, their labour is but lost that build it.
*' Except the Lord keep the city, the watchman waketh but iU
" vaio." " It is not of him that willeth, nor of him thatnul"
•' neth, but of God that sheweth mercy. Vol. iii.^. 615."

ON THE FIFTH CHAPTER. SSp
a fallen creature ' to his own will,' is " td give him
" up tb the lusts of his own heart ;" and then he
will receive punishments according to his own will,
and ' his own merit.' But if the prodigal come to
himself, and return hurable and penitent to his
father's house ; God hath inclined his heart so to
do. " God, who is rich in raercy, of his great
?' love, wherewith he loved us, even when vve vvere
" dead in sins, hath quickened us together with
" Christ; by grace are ye saved.'" " A new heart
" will Igive you, and a new spirit will I put within .
" you : and I will take away the stony heart out of
" ypur flesh, and I will give yPU an heart of flesh."* — r
" If peradventure God will give thera repentance to
." the acknowledging ofthe truth, and that they
'f may recover theraselves from the snare of the
" devil, who are taken captive by him at his will.""— -
'Wherefore let us beseech him to grant us true re-
' pentance, and his Holy Spirit, &c.'*' ' Take from
' them all ignorance, hardness of heart, and con-
* tempt of thy word, and so fetch thdni home, blessed
'Lord, to thy fold^ &c,'* That is, f Do. not leave
' them to their own will, which is perverse and ob
stinate : but change their hearts, and incline their
' wills unto thyself,'— -The latter part of the quota
tion seeras to have been written by Jerorae, under a
sort pf ihisgiving, that he had entrenched too much.
on, the scriptural doctrine pf " salvation by grace,
'.' through faith, and that npt of ourselves, it is the
" gift of God ;" or at least, a fear lest others should'
' Eph. ii. 4, 5. ' Ez. xxxvi. 26. ' 2 Tim. ii, 25, 26.
? Absolution. » Thurd Collect, Good Friday.

(

SgO REMARKS
think that he had done this : and his concession is of
no small importance in the argument. ,
p. cccxc. 1. 24. " Tf so be,^ iac"^ ' Free-wiH,
' or free-agency is preserved to man,' on the Cal
vinistick plan, as well as on that of their opposers.
The concluding part is perplexed. Certainly things
do not happen, merely in consequence of the divine
prescience; and God could foresee nothing, except
what would certainly take place. But dp events hap
pen by chance, or hy fatal necessity, or in any way
independent of God ? " Who is he that saith, and
" it cometh to pass, when the Lord commandeth it
" not ? Out of the month of the Most High pro-
" ceedeth not evil and good ?"* " He doeth accord-
" ing 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 ?"* Him
*' being delivered according to the determinate counsel'
" and foreknowledge of God, ye have taken, and with
" wicked hands have crucified and slain." "To do
" whatsoever thy hand and thy counsel determinied be-
" fore to be done,"* " Ye thought evil against me,
' Jer, xxvi, 3,
" '' If so be they will hearken, and turn every man from hi*
" evil way j" ' The doubtful expression " If so be," ' cannot
' suit the majesty of the Lord, but he speaks after our manner,
' (sed nostro loquitur affectu), that free.will may be preserred
' to man, lest from God's prescience, man should be compelled
' to do, or not to do, a thing, as by necessity. For a thing dfles
' not happen, because God kneiw it would happen ; but because
? it woultj happen he knew it, being endowed With the presci-
' ence ofthe future. Vol, iii. p. 653.'
i Lara. iii. 37, 38. ¦? Dan. iv, 35. > Acts ii. 23. iv. 28.

ON THE FIFTH CHAPTER. 3QI
" but God meant it for good, to bring to pass, as at
" this day, to save much people alive." ^ " I will
" send him against an hypocritical nation, and against
" the people of my wrath will I give him a charge,
" to take the spoil, and to take the prey, and to
"tread them dov/n, like the mire of the streets:
" howbeit he meaneth npt so, neither doth his heart
" think so ; but it is in his heart to destroy and cut
" off nations, not a few."^ " Shall there be evil in
" the city, and the Lord hath not done it?'"* " Who
" vvorketh all after the counsel of his own will."*
In every part of Scripture, the purpose, counsel, good
pleasure, and predetermination, or predestinatian of
God, are mentioned either alone, or in connexion
with his foreknowledge. " Declaring the end from
" the beginning ; and from ancient times, the things
" which are not yet dpue, saying. My counsel shall
" stand, and I will do all my pleasure :. Calling a
" ravenous bird from the east, the man that ex-
" ecuteth my counsel from a far country ; yea, I
" have spoken it, I will also bring it to pass, I have
" purposed it, I will also do it."* He foreknew how
voluntary agents would act, in every possible cir
cumstance ; he counselled and purposed, in infinite
wisdom, justice, and goodness, every arrangement of
external circumstance ; and how far each should be
left to himself, or influenced by his Holy Spirit, in
a manner wholly consistent with free-agency ; and
he certainly foreknew the accomplishment of his
own purposes, by holy and unholy free-agents : and
' Gen. 1. 20. » Is, X. 5—8. ' Am. iii. 6.
4 Eph. i. 11. '« Is. xlvi. 10, 11,

391 REMARKS
in many instances he foretold it.^ . This quotation,
however, might appear to favour the tenets of Cal
vinism ; but what'follows in the next paragraph, on
a similar subject, shews, that Jerome did not intend
this. ' Lest the foreknowledge pf fiiture evil or good
' should niake tbat immutable, which God knevv
'would hapjsen. For it is not wecajjan/ that we
* should dd what he foreknew, because he knew it
* would happen ; but, because we were abcut to do
' it by our free-will, he as God, knew it would hap-
' pen.' ' Make that immutable; is not a very per
spicuous expression. What God, foreknew, will come
.to pass with irnmutable certainty. God foresavir,
that wicked men, left to themselves, would, by their
own free-agency, most willingly commit iniquity:
but did he foresee, that any of our race, without
the special grace of God, .would of their own free
will choose to repent, believe in Christ, love God,
and keep his commandments ?
p. cccxcii, I, 6. ' Because, &c.'^ Nebuchadnez
zar had revelations frora God, in prophetical dreams;
he bad the cpunsel and instructipn of Daniel ; and
np doubt he . had " the oracles of God," as then
-extart ; which he at length believed, with a humble,
penitent, and living faith.^ How different vvas his
¦case -from that of the nuraerous millions,, vvho .have
no iramediate, or written, orpral revelatipn ; and who
' Compare Note, p. 229, 230; Refutation.
' ' Because Nebuchadnezzar received a reward of his good
' work, we understand that even the heathen, if they shall do
' any thing good,, are not passed oyer in tbe judgment of God
-' wiihout reward. Vol. iii. p. pop.'

ON THE FIFTH CHAPTER. SQS
Jive and die, " without Christ, without hope, and
^' without God in the world!" The circumstance of
Nebuchadnezzar not being an Israelite, is, in our
view, of no consequence. If a heathen, in any age
pr nation, receive the light of revelatioii, and come
to God by faith, according to his word, he is ac
cepted with him^
p. cccxciii. I. 1, ' He took, &c,'* This quotation
is directly opposed to the tenet of those, who, ina
stricter sense than even Calvin himself, hold the
doctrine of particular redemption : indeed it seems
rather to lean to the doctrine of universal salvation.
.Otherwise it is not at all inconsistent with our tenets.
P. cccxciii. 1, g. 'Out of hc.^ This opposes
none but those, whether Calvinists or not, who
absurdly blarae the devil, as the author of their sins,
in order to excuse themselves: in other respects it
js rather favourable to our sentiments ; and shews

' ' He took the human body, and through sin destroyed sin ;
' who is grieved- for us, and bears our infirmities--for all the
' people of the earth, ihat is, for the whole human race. For he
' is the Saviour of all men, and chiefly of the faithful ; and he
' is the propitiation for our sins, and not for ours only, but for
' the whole world. VoL iii. p. 1044."
* " Out of the heart proceed evil thoughts, murders, ;adul-
" teries, fornications, thefts, false witness, blasphemies ; these
" are the things which defile a man ; but to eat vyith unwashen
" hands, defileth not a man :" ' Evil thoughts, he says, proceed
' from the heart ; and from this expression they may be refuted,
' who think that thoughts are sent by the devil, and do not arise
'from our own will. The devil may be the promotei* .ind I'n-
' flamer of bad thoughts ; he cannot be the author of thtm.
I Vol. iv. Parti, p. 69.'

3g4 REMARKS
the antecedent causes' of man's actual wickedness
very clearly.'
P. cccxciv. I, 1. ' That, &c.'* Why should the
' absolute command oi God,' be considered as oppo.'
site to man's own direction, unless that direction,
or use of free-agency, be generally opposed to the
command of God ? The ' service of God is perfect
* freedom :' angels, and " the spirits of just men
" raade perfect," find it so ; every deviation from
perfect obedience to his holy law, is prpportionably
slavery. " I will run the way of thy commandments,
"when thou shalt enlarge my heart;" or set it at
liberty frpm the prispn and bondage of sin. "And
" I vvill walk, at liberty, for I seek thy precepts,"
But I susipect, that Jerome, like many others, meant
the absolute purpose and decree of Gdd, whichhe
erroneously supposed wpuld produce necessity and
compulsion, and be inconsistent with free-agency^
The example of God, as acting voluntarily, seems
more insisted on in these quotations, than our obli
gations to 'be imitators of his justice, holiness, triith>
and mercy. — ^Yet " God cannot lie;" "he cannot
" deny himself." Is this necessity, compulsion, want
of liberty to ' follow his own direction?' Or is it,
' See p, 384, Refutation.
' ' That every one might live, not under the absolute command
* of God, but under his own direction ; that is, not by necessity^
' but by will, that there might be room for virtue, that we might
' be distinguished from other animals, while, after the exampl*
' of God, it was permitted us to do what we will. Whence bolti
' thejudgnnent against sinners is equitable, and a just reward if
' given to the holy or just. Vol. iv. Part i. p. 151.'
s Ps. cxix. 32. 45.

ON THE FIFTH CHAPTER. 3g5
consummate perfection of wisdom, truth, and holi
ness ; which renders every thing in the least incon
sistent with- these perfections, morally impossible to
him ? The devil cannot love God, cannot but sin :
not by involuntary necessity, or compulsion, but
through the absolute depravity of his fallen nature ;
which renders every thing inconsistent with his en
mity against God and man, and truth, and holiness,
morally impossible to him. — ' Not being subject to
the command of God, but under his own direction ;'
that is, being an intelligent free agent, is the only
thing, in which he resembles God ; and tb him,
* after the example of God, it is perraitted to do
* what he will,' just as far as it is to men, either
holy or unholy. " The wrath of man shall praise
" God ; the remainder of wrath he will restrain."
God puts limits to the rage and malice of the devil,,
as he did to those of Pharaoh, and Sennacherib :
yet, this limit is not the want of free-agency, or any
restraint put upon it ; but want of physical power,
or providential restraints and counteractions. The
more there is in rational creatures a moral inability to
evil, the more they bear the holy image of God ;
the greater their moral inability to good, the greater
is their resemblance to the devil: and it is most
wonderful that christian divines should consider that,
as ' especially the image of God,' in huraan nature ;
which fallen angels have in comraon with man.
Indeed animals are free-agents, though not moral
and responsible agents. — ' Aju^t reward is given to
• the holy and just,' " Now to him that worketh,
" is the reward reckoned, not of grace biit of debt :

3g6 REMARKS
^' but to hira that worketh not, but believeth in
"hira, who justifieth the ungodly, bis faith is
" counted for righteousness."' ' The best things,
' which we do, have somewhat in them to be par-
' doned; how then can we do any thing meritorious,
' or worthy to be rewarded ? — We acknowledge a
' dutiful necessity of doing well, but the raeritorious
' dignity of doing well, we utterly renounce.'^
P. cccxciv, 1. 15. ' JVhat does,^cV^ I ijuote
' Rom. iv, 4, 5, * Hooker,
' ' What does that reasoning of the apostle mean, in his Epistle
'' to the Romans ; " What shall we say then ? Is there unrighi-
" eousness with God ? God forbid 1" ' down to that passage
' where he says " Except the God of Sabaoth had left us a seed,
" we had been as Sodoma, and been made like unto Gomorrha."
' Indeed the whole Epistle to the Romans stands in need of
' explanation, an.d is involved in so great obscurities^ that to
' understand it we have need of the Holy Ghost, who dictated
' these things by the apostle j but particularly this passage!, ia
' which some, wishing to preserve the justice of God, say, that,
' from antecedent causes, Jacob was chosen in the womb of
' Rebecca, and Esau rejected : as Jeremiah, also^ and John the
'¦ Baptist, are chosen in the womb, arid the apostle Paul himself
* is predestinated lo the gospel before he is born. But nothing
'. satisfies us, except what has the authority of the church, and
* what we do not scruple to say publicly in die church — Let us
' therefore speak as well as we can, and, following the steps of
' the apostle's will, let us not depart from his sentiments a point,
' or the breadth of a finger, as the saying is. He had wept above,
' and had called upon the Holy Spirit to witness his sorrow and
' conscience, that his brethren and kinsmen according to the
' flesh, thatis, the Israelites, "had not received the Son of God;
" to whom pertaineth the adoption, andi the glory, and the cove-
" nants, and the giving of the law, and the service of God, and
" the promises :" ' from whom also Christ himself was born
• according to tlie flesh of the Virgin Mary j aud he is so tortiired

ON THE FIFTH CHAPTER. 5Q7
, this long passage, as an illustration of the insuper
able difiiculties, to which all who oppose the doc-
' by the constant grief of heart, that he wishes himself '* to be
" accursed froni Christ ;" that is, to perish alone, that all the
' nation of the Israelites might not perish. And because he had
' said this,, he immediately foresaw a question which would be
' brought against him. What then do you say? Have all who
' are of Israel perished ? And how have you yourself, and the
' rest of the apostles, and an infinite multitude of the Jewish
' people, received Christ the Son of God ? Which he thus solves.
' In the holy Scriptures Israel is mentioned in a twofold manner,
' and is divided into two sonsj into one which is according to the
* fiesh, and into another, which is according to the promise and
' the Spirit. Abraham had two sons, Ishmael and Isaac : Ishr
' mael, who was born according to the flesh, did not receive tbe
' inheritance of his father : Isaac, who was born of Sarah, ac-
• cording to the promise, is called the seed of God. For it is
' written, " In Isaac shall thy seed be called j'" ' that is, those
' who are the sons of the flesh, are not the soTis of God j but
' those who are the sons of promise, they are reckoned in the
' seed. And we prove that t^iis happened not only in Ishmael
' and Isaac, but also in the two sons of Rebecca, Esau and
' Jacob, one of whom was rejected, and the other chosen. And
' he says all this, that he may shew, that the people of the Jews
* were rejected in the two elder brothers, Ishmael and Esau ; but
' that in the two younger, Isaac and Jacob, the Gentiles were
' chosen, or those of the Jews who were about to believe in
* Christ, And because^ in wishing to prove this, he had pro-
' posed the testimony of twins at their birth, Esau and Jacob, of
' whom it is written, " The elder shall serve the younger j"' and
' in Malachi we read, " I loved Jacob, and I hated Esau ;i"
' according to his manner, he proposes and discusses a collateral
' .question ; -and, having solved it, he returns to that which he had
' begun to discuss. If Esau and Jacob, were not yet born, and
* had done neither good nor evil, so as either to please or offend
f Ged, and their election and rejection do not shew the merits
' of the individuals, but the will of him who chooses and rejects ;
* what then shall we say ? Is God unj'.^st, according to what he

SgS REMARKS
trine of gratuitous personal election to eternal life,
have, in every age, been reduced by the ninth chap-
* says to Moses, " I will have mercy on whom I will have mercy,
" and I will have compassion on whom I will have compassion ?'*
' If, says he, we admit this, that God does whatever he vv411s, and
' either elects or condemns a person without merit or works, then
" it is not of him that willeth, nor of him that runneth, but of
" God that sheweth mercy :" ' particularly since the same Scrip.
• ture, that is, the same God, says to Pharaoh, " Even fmthii
"same purpose have I raised thee up, that I might shew my
" power in thee, and that my name might be declared thteugh
" all tbe earth." ' If this is so, and he pities Israel, and hardens
' Pharaoh according to his will, be without reason complains,
' and accuses us for either not having done what was ' good, or
* having done evil ; when it was in his power and will either to
• elect or reject a person withoul good ot bad works, especially
* since human weakness aannot resist bis will. Which strong
' question, grounded upon Scripture, and which can scarcely be
' solved, the apostle solves in a short sentence, saying, "0
" man, who art thou that repliest against God ?" And the mean-
' ing is, because you reply to God, and cavil, and ask such great
' things concerning the Scriptures, so that yon speak against
• God, and accuse the justice of his will, you shew that you
' have free-will, and that you do what you like, either ai'e silent
* or speak. For if you think that you are created by. God, like
' an earthen vessel, and that you cannot resist his will, consider
' this, that the earthen vessel does nbt say to the potter, Wby
' did you make me thus? "For the potter has power tjfthe
" same clay, or ofthe same lump, to make one vessel for honour,
" another for dishonour." ' But God has formed all men with
• an equal lot, and has given them free-will, so that every one
' does what he wills, either good or evil. But so far has he
' given power to all, that the impious voice disputes against its
' Creator, and questions the causes of his will. " What, if God
" willing"— Rom. ix. 22, • and what follows. If, says he, tbe
' patience of God hardened Pharaoh, and for a long time post-
' poned the punishment ol Israel,, that he might more jiisify
' condemn those whom he had borne with so long, the patience
4

ON THE FIFTH CHAl'TER. 3^9
ter of Romans. Whatever pains former commen
tators have bestowed, or future commentators may
bestow; it will prove to every impartial and diligent
enquirer, the truth of that humbling, and therefore
offensive, doctrine; with other doctrines, which are in
separably annexed with it. It would, however, be well
if those, who feel the difficulty, would acknowledge
it as fairly as Jerorae does, I ara of opinion^ that
no raan can collect frora it, what Jerome's perraa
nent sentiraents were : indeed it is probable, that he
fluctuated in general, as pressed with scriptural tes
timony on one side, and arguments or objections
from huraan reasonings, on the other ; so that he
scarcely ever carae to a decided judgment on the
subject. ' Some— wishing to maintain the justice of
' God, say that frora antecedent causes, &C ;' that
' of God, and his infinite mercy, are not to be accused, but the
' hard-heartedness of those who abused tlie goodness of God to
' their own destruction. Moreover, the heat of the sun is the
' same, and according to the qualities exposed to it, it melts
' some things, hardens others, loosens others, binds others, Foi;
' wax is melted, and clay is hardened, and yet the nature ofthe heat
' is not different. So also the goodness and mercy of God harden
" the vessels of wrath, which are fit for destruction," ' that is,
' the people of Israel ; but " the vessels of mercy," which he
' has prepared for glory, which he hath called, that is, us, who
' are not only of the Jews, but also of the Gentiles, he does not
' save irrationally, and without the truth of judgment, but from
' antecedent causes ; because some have not received the Son of
' God, but others have been willing to receive him of their own
' accord. But these vessels of mercy are not only Gentiles, but
' also those of the Jews who are wiUing to believe; and one
* people of believers is formed. From which it appears, that not
' nations, but the wills of men, are elected. Vol. iv. Part i.
' p, 1 80.'

400 REMARKS
is, on account of the foreseen faith of Jacob,, as well
as the foreseen unbelief of Esau : but Esau's unbelief
was frora nature ; Jacob's faith was the gift of God ;
who can foresee nothing good in his sight in fallen
man, except the fruits of regenerating special grace.
Jerome, however, does not ayer this to be his own
opinion ; ' Nothing satisfies us, except what has the
' authority of the church.' It seeras thenj that the
opinion of antecedent . causes had not the authority
of the chuich, at that tirae, — ' According to his
'manner, he prepossesses, and discusses a collateral
' question ; and, having solved it, he returns to that
' which he had begun to discuss.' Here, at least,
Jerorae is on the side of the Calyinists, against some
of their opposers.^ The collateral subject primarily
relates to this present world ; but the subject to
which he returns relates to eternal happiness or
misery. ' Every one does what he wills, either good
' or bad,' Certainly; but when any one wills 'what
' in the sight of God is good,' it^is as influenced by
the Holy Spirit,'^ ' From which it appears, that not
* nations, but the wills of raen are elected.' This at
least shews, that Jerome did not suppose the apoStle
to speak of national election. Probably Jerome was
Anticalvinistick, according to modern language: his
exposition of Scripture is also inaccurate, aud his
reasonings perplexed : yet, I apprehend, a great pro
portion of readers, if not previously biassed by the
decision of those, to whom they pay great defeis-
ehce, would not have known, whether he meant, in
' Remarks on p. 237-^211, Refutation. ' Refutation, p. 6l-
2

ON THE FIFTH CHAPTER. 401
this quotation, to favour or oppose the tenets of
Calvinism. Of this I am confident, that modern
Anticalvinists would not be satisfied with such inde^
cisive hesitating language. — The fall of Adam, and
the doctrine of original sin, are wholly overlooked,
in the passage ; -as alas! is generally the case in the
quotations from ' these ancient fathers of the chris-
' tian church.'
P. cccc, 1, 14, 'We are, &c." The sanctifica
tion of the Spirit unto obedience, and the new crea
tion unto holiness ; ' the special grace of God by
' Christ preventing us, that we may have a good
* will ;' and every thing respecting divine infiuences,
are as much omitted, or excluded, in this quotation,
as in the morality of Cicero and Seneca, But free
will, or free-agency, is strongly asserted, and neces-'
' ' We are unto God the sweet savour of the name df Christ,
' in every place, and the fragrance of our preaching breathes far
' and wide. But because men are left tb their free-will, and
' they do good, not by necessity, but by will, so that those who
' believe may receive a reward, but those who do not believe may
^ be punished; therefore our savour, which is of itself good, by
' the virtue and by the fault of those who do receiye, or dp not
' receive it, passes into life , or death ; so that those who have
' believed, are saved, but those who liave not believed, perish,
' Nor is this to be wondered at, concerning the apostle, since
' we read also concerning our Lord, " Behold, this child is set
" for the fall and rising again of many in Israel'; and for a sign
," which shall be siJoken against." ' And clean, as well as un-
,' clean places, receive the rays ofthe sun,, and they shine upon
' flowers, as they do upon dung; but the rays of th^ sUn are not
• polluted. So also the sweet savour of Cbrist, which can never
' be cbfinged or lose its nature, is life to those who believe, death
' to those who do not believe. Vol. iv. Part i. p. 184. ,
VOL. II. D n

462 REMARKS
Mty is denied: and this,. as it is erroneously thpughty
is directiy opposed to the peculiar tenets of Calvi
nism. — •" Do not err, my beloved brethren, Every
" good gift, and every perfect gift is from above,,
" and cometh down from the Father of lights, — Of
" his own will begat he us with the word of truth."*
* O God, from whom all holy desires, all good coun-
' sels, and all just works do proceed, &c.' ' As by
* thy special grace preventing us, thou dost put into
' our hearts good desires, &c.' ' O alraighty God,
' who alone canst order the unruly wills and afFec-
' tions of sinful men,'^ — ' It is the Holy Ghost, and
^ no other thing, that doth quicken the minds of
' men, stirring up good and godly motions in their
' hearts, which are agreeable to the will and coin-
' mandraents of God, and such as of their own
' crooked and perverse nature, they should never
' have had.' " That which is born of the Spirit is
" spirit ;" ' as who should say, Man of his own sin-
' ful nature is jfleshly and carnal, corrupt and naught,
• sinful and disobedient to God, withont any spark
' of goodness in him, without any virtuous and godly
' motion, only given to evil thoughts and wicktd
' vvorks.'^ As the quotations, with much repetitioii,
lead us away frora the testiraony of Scriptlire, and
the doctrine of our church ; so the reader must ex-
cmse me, if I employ some repetition in calling back
h\^ attention to them. — As they who ascend a high
mountain, specially in South America, gro^ mdre
^ndt more chilled with cold, as they advance to the
¦ Jam. i. t^—M. ' Liturgy. s Hottiily on Whitftttnday,

ON THE VlWTtt CHAPTER. , 40^
summit; while they, who are descending, beeonSig
more and mOre Warm, as they approadi the plaitil
So these quotations chill the soul, as we advance iri
thera : but reading an epistle of St. Paul, or dne of
our homilies, restores us to a comfortable measure
of warmth. — If we be indeed in a christian region,
in the former, it must be allowed to be the frigid
zone of Christianity ; eyen by those, who think high
Calvinism to be the torrid zone, and suppose that
it is uninhabitable.
P. cccci. 1. 11. " Knowing, &c.*'^ Mbthiflg etJ:
cept the concluding clause, by works only, can, iri
this quotation, be considered as opposed to the tehets
' "" Kno\Ving that a man is not justified by the woitos of th<^
" law, but by the faith of Jesus Christ, even we have believed itt
" Jesus Christ, that we might be justified by the faith of Christ,
" and not by the works of the law." ' Some persons say, if this
' be true, which Paul affirms, thaf no one is justified by the
* works o€ the law, bnt by the faith of Jesus Christ, it follows,
* that the patriarchs, and the prophets, and saints who lived
' before the coming of Christ, were imperfect. We ought to
' admonish these persons, that -those ai'e here said not to have
* attained righteousness, who think that they are justified by'
' works only ; but that the saints whOi were in former timesV
*' were justified by the failh of Christ, since " Abraham saw the
" day of Christ, and rejoiced :" " and Moses esteemed the re-
" proach of Christ greater riches than the treasures of Egypt;
" for he had respect unto the recompence of the reward." And
' Isaiah saw the glory of Christ, aS John the Evangelist relates.;
' ahd Jude says generally of all, " I will put yon in remem-
" brance, though ye once knew this, how diat the Lord, having
" saved the people out ofthe land of Egypt, afterwards destroyed"'
" them that believed not." ' Whence, not sb mvffih the works'
' of the law are condemned, as those who trulst thejr may bft?
' justified by works only. Vol. iv. Part i. p. 24^.'
D fi 2

404 REMARKS
of all those, wlio hold, that ' vve are accounted
' righteous before God only for the merit of our
* Lord and Saviour Jesus Christ, and not for our
-• own works or deservings ; wherefore, that we are
' justified by faith only, is a most wholesome doc-
* trine.'' The rest of the quotation Clearly deter
mines a question, in which the Calvinists would be
at issue with his Lordship, and some of his quota
tions^ frora the fathers, and deterraines it in the
favour of the former ; namely, that which relates to
the salvation of those pious persons, who lived before
the coming of Christ. ,
P. ccccii. 1. 13. ' As many, &c.'^ ' Moses, and
* Isaiah, and the other prophets who were under the
works of the law were, like all others, " under the
^' curse;" except as they vs^ere justified by faith, in
the promised Saviour, who " redeeraed us from the
" curse ofthe law, being raade a curse for us; and
" so were blessed in him." This seeras to be Jerome'^
' Article xi. * Remarks on p. 5, 6, 98, 295, 318, 319-
' " As many as are of the works of the law, are under tlie
" curse : for it is written. Cursed is every one that continueth not
" in all things which are written in the book of the law to do
'' them." ' But because nobody can fulfil the law, and do all
' things which are commanded, the apostle testifies in another
' place, •' What the law could not do, in that it was weak
*' through the flesh, God, sending his own Son in the likeness
" of sinful flesh, and for sin, condemned sin in the flesh." ' If
" ihis be true, it may be objected to us. Are therefore Moses and
' Isaiah, and the other prophets, who were under the works of
' the law, under the curse ? Which no one will hesitate to
' acknowledge, who shall read these- words of the apostle,
" Christ hath redeemei us from the curse of the law, being
''¦' made a curse for us,"

ON THE FIFTH CHAPTER. 405
meaning, though rather obscurely expressed : and
thus the whole quotation is clearly favourable to the
sentiments of the Calvinists, and indeed coincident
with thera : and that this was his meaning, the next
quotation will shew.
P. cccciii. I. 2. ' And he, &c.'' In what sense
does Jerorae raean, that every one of the saints was
' in his tirae made a curse for his people ?' " Christ
" was made a curse for us,"* by becoraing a vicari
ous sacrifice for our sins, and bearing the curse as
our Surety, which would otherwise have sunk us
into everlasting destruction, St, Paul, in the fervency
of his compassionate affection for his people, seeras
to have wished, that ¦ he could becorae a curse for
' ' ' And he will further answer, that every one of the saints
' was in his time made a curse for the people. And in attributing
' this to just men also, he will not seem to detract from our Sa-
' viour, as if he had nothing peculiar and excellent, being made
' a curse for us, when the rest also were made a curse for others.
' For no one of those, although he was himself made a curse,
' except the Lord Jesus Christ aloiie, who by his precious blood
' redeemed both all us and them, I mean Moses and Aaron, and
' all the prophets and patriarchs, from the curse of the law. And
' do not consider this as my interpretation ; the Scripture itself
' bears testimony; "Because Christ died for all:" ' But if for
' all, for Moses also, and for all the prophets, no one of. whom
' could blot out the ancient hand-writing, which was written
' against us, and fix it to the Cross. " All have sinned, and
" come short bf the glory of God :" ' Ecclesiastes also, confirm-
' ing this sentence, says, " There is not a just man upon earth,
" that doeth good and sinneth not." " Lastly, what the apostle
' afterwards says, clearly shews, that neither Moses, nor any
' other illustrious persons among the antients, could be justified
' before God through the law. Vol. iv. part i. p. 257-'
' Gal. iii. J 3,

«^ ilEMARX'S
^iinem, in the same way, by sufiering in their stead.*
Moses also h^d made a |)FppQ$al or request, not dis
similar.^ B^rt if either of them Inad thus been, made
9 corse for hj^ )people, he ijnust have sijnk under
that curse for ever. The apostie also says, " I fill
*' up that which is hciiind of the afflictions of Christ,
."for his body's sake, wihidi is the church."^ I^br the
Ithou.rs and snfferii^s, of tb^ freacher and tlie martyr
are, in their plsace, needful and beneficiial to tbe
church ; -thotigh for far different purposes, than the
fttonement of Christ. DitJ Jerome mean any thing
of this kind ?, Or is the (popish doctrine of human
merits, tibe merits of the si;^rings and good woiks
erf eminent saints, in accession to the merits of
Christ, forming a sort of treasury for the benefit of
their less holy brethren, insinuated ? I suspect this
to be his meaning : biit, however that may be, in
pther respects the passage is evangelical, and con
sonant to our tenets.
P. cccciv. 1. 13. ' Wheiher, &c.'* To speak of
the glorious God, and of the great eneray of God and
"pf his Creatures ; of infinite love and excellence,
^d of absolute malignity, in the same clause, and
joining them in this manner, is far from that reve-
Tence, which becomes us on such subjects. The
Spripture speaks of God, as the Author of all good
' •Rom. ix.,3. * Ex. xxxii. 32. ' Col. i. 24.
? ' Whether, therefore, with respect to good or evil, neither
' God, nor the devil is the cause of it, because our peraaasion
'cometh nat ©f him that calleth, but from ourselves, vyhp either
^ consent. Or do pat coos^t, to him that ealletb. Vol, iv, parti.
' p.590.'

ON THE VITTH CHAPTEK. i07
mbis creatures; and as the Giver of every gopd and
every jiecfect gift to fallen raan ; not as prodiucing
gfflod by coercion, but by " working in ;us, both to
" will aad to do ;" and constantly teaches us to as
cribe to hira all the .glory. On- the other hand, the
devil was ithe first rebel against God, as far as we
knoflw ; and may be jconpidered as the author of all
evil; iiatb as, producing I by his temptations and the
success of them, his own image in our progenitors ;
and as tempting all their descendants : yet this is not
,by coercion, or without man's voluntary consent,
any more than the other. If any man so consider
God, as the sole Author of all good, as tp stipppse
that he hiraself is not bound to repent, believe,
love, and obey ; or to excuse his omissions of duty,
and .practice of sin : he perverts the doctrine, ^nd
deceives himself. And if any one so charges his
sins to the account of the devil, as the author of all
evil, as to excuse himself in his crimes ; he also per
verts the Scriptures, and deceives himself. We
cither consent, or do not consent, to the call of the
gospel, or to the teraptations of the devil : but
nature disposes us to consent to the latter ; and rege
neration, or special grace, alone inclines pur hearts
to comply with the forraer.
P. cccciv. 1. 22. ' The fiesh, &c.'^ A \yell in-
' ' The flesh is delighted with present and short-lived things,
* the spirit, with perpetual and future things. In the midst of
* this struggle stands the soul; and having in its power good and
' evil, to will and not to will; but not having even this, willing
' and not willing, constant : because it may happen, that when it
' shall have consented to the flesh, ind done its works, feeling

40S EEMAEKS
formed Calvinists would say of this quotation": * The
writer neither well understands our views, nor
clearly and accurately expresses his own: but he. by
no raeans appears as an eneray to our tenets.'
P. Gcccy. 1. 10. " /Iccordiiig, &g."' If this be
opposed- to the tenets of Calvinism ; it must be in
something which eludes my penetration. Calvinists,
indeisd, would have joined the /)Mrj&05e, or predeter-
onination, oi God, along with his prescience, m
stating their sentiments.
P, ccccy. I. 20. " In whom, &c."* ' All things,
' remorse through repentance, it may again be joined to the Spirit,
' and work its works. This is therefore the meaning of the ex-
' pression '' These'are contrary the one to the other; so that ye
" cannot do the things that ye would." Vol. iv. part i. p. 298.'
' " According as he hath chosen us in him, before the founda-
" tion of the world, that we should be holy, aOd without
" blame before him." • But that he testified before the founda-
'. tion of the world, that we are chosen, that we should he
' holy, and without blame before him, that is, before God,
' belongs to the prescience of God, to whom all future things are
* already done, and all things are known before they take place.
' Vol. iv. parti, p. 225.'
- " In whom also we have obtained an inheritance, being pre-
" , destinated according to the purpose of him, who worketh all
" things ^fter the counsel of his own \yill.'' * It is to be con-
' sidered, that predestination and purpose are here placed together,
' according to which " God worketh all things after the counsel
*' bf bis own will." ' Not that all things which are done in the
" ' world, are done with the will and counsel of God; for then
' wicked things might be imputed to God : but that all things
* which he does, he does with counsel and will, because they are
' fnll of reason, and of the power of him who acts. We men
' wilt to do most things with connsel; but effect by no means
' follows the will. But no one can resist Hini, to prevent- his

on THE PIPTH CHAl'TER, 40^
* which are done, are not done' according to the
commandment of God ; nor by any positive influence
on the raind. " God cannot be terapted of evil,
" neither terapteth he any man." But nothing take^
place, which he did not foresee, or which he could
not have prevented ; so that permission takes place,
where direct irifluence doesnot: and he purposes, or
decrees, to leave both fallen angels, and raany fallen
men, to the lusts of their own hearts, without re
newing them to holiness, that they raay voluntarily
accomplish his secret designs ; but when their free
agency, combined with depravity and enmity, would
carry them further ; he limits and restrains them, in
his providence, or by inward convictions and terrors.
Thus " his counsel stands, and he does all his plea-
" sure," by voluntary agents of opposite characters.
Many of them think evil against him and his cause,
" but God means it for good." " The wrath of man
" shall praise hira, and the reraainder of wrath shall
" he restrain."^ Thus Herod fulfilled the purpose of
God, in putting James to death : yet when he pro
ceeded to take Peter also, he was restrained, and
came to a fearful end.'^ — " Him, being delivered by
*' the deterrainate counsel and foreknowledge of
" God, ye have taken, and by wicked hands have
' doing whatever he wills. But he wills those things which are
' full of reason, and counsel: " He wills all men to be saved, and
" to come unto the knowledge of the truth." ' But because no
' one is saved wiihout his own will, (for we have free-will) he
' wills us to will that which is good, that when we have willed it,
' he himself also, may will to fulfil his own counsel in us. Vol. iv.
• part. i. p. 331.'
' Ps. Ixxvi. 10. ' Acts xii.

410 *EMAJJKS
•*' crucified and skin." ' This w^ permission ; but
when fallen men will and dOj what is good before
God, it is positive influence ; " it is God, who work-
" eth in them both to will and to do of his good
*' pleasure :" He " worketh in them, that which is
" well-pleasing in his sight, through Jesus Christ,"^—
^ He wills all men to be saved, &c." ' He wiHs us
* to will, &c.' That is, he is wiUing, that all mea
4d:iould be saved ; he commands all men willingly to
TCpent, believe, and obey. But does he will this, in
the same sense, in which our Lord said, " I will,
** be thou clean ?" If so, why are not all cleansed
and sayed ? The revealed will of God, as a Law
giver, and as a Saviour, commanding, and invitiiig,
and declaring his readiness to receive all who come
to him, in his appointed way ; must be distinct firom
'the everlasting purpose of God, whereby (befoffi
' the foundations of the world,) he hath conslaotSy
* decreed by his counsel, secret to us, to deliver from
* curse and daranation, those, whom he hath chosen
' in Christ out of mankind, and to bring them by
* Christ to everlasting salvation, as vessels of mercy,"
For the revealed will, and the secret purpose oi Gpd,
cannot be the same. The revealed will of God
shews us our duty, and the path of peace ; his secret
purpose, relates to what he determines to do, in
respect to every part of his universal kingdom, and
to all eternity. It is his commanding will, that all
men should love him perfectly ; that all sinners,
should repent and believe the gospel : but does he
• Acts ii. 23. * Heb. xiii. 20. ' Art. xvii.
3

•t

ON THB EJFTH CHAPTER. 411
will this, in the same manner, as be willed the cru-
cifixion and resurrection of Christ? God is willing
that we should be willing : he does nothing to pre
vent it; he affords us means, opportunities, and
encouragements : but does he so will it, as to exert
omnipatence to effect it ? to raise all from death in
sin, to divine life ? to new " create aH into holi-
" ness ?" to give to " all a new heart, and a new
" spirit ?" ' He wills us to will that which is good,
that when we havewilled, be also may will, to ful
fil his own counsel in tis.' Compare this with the
seventeenth article as above quoted. His command
indeed is, that ' we should will, &c ;' but there is
not in man a ' disposition, and consequently not an
' ability, to do what in the sight of God is good,
' till he is influenced by the Spirit of God:' but the
counsel of God is previous to our believing, and re
lates to his giving us, " the Spirit of life in Christ
" Jesus," to quicken us frora the death of sin, that
We raay repent, believe, and obey ; and the promise,
is to those, who do repent, believe, and obey.
P. ccccvi. 1, 17. 'For by, &c,'^ Ifthe word
' "For by grace are ye saved, through faith: and that not
" of yourselves : it is the gift of God." '• Therefore he says, he
• was about to " shew tlie exceeding riches of his graee in the
" ages to come, in his kindness," ' because " ye are saved by
" grace through faith,, not through works." ' And tbis very
" faith is not of yourselves, but of him who called you.'' ' But
' this is said, lest, perhaps, this thought should secretly arise in
' you ; If we be not saved through our works, certainly we are
* saved through faith, and in another way our salvation is owing
' to ourselves. Therefore he added and said. That faith itself is
' not of our will, but of the gift of God. Not that free-will is

413 REMARKS*
permitted was changed' for inclined, the passage
would be completely calvinistical;
P. ccccvii. 1.12. "Paul, &c,"^ Perhaps the
reader may find somewhat in this quotation, opposite
to the tenets of Calvinism j but I own I can dis-
coyer nothing biit perplexity, and obscurity : and
iherefore I leave it, without any remark.
P. ccccviii. 1. &. ' That' question, Sec.'* "Lothis
* taken away from man. And as the apostle writes to the Ro-
' niai^s, " It is not of him that willeth, nor of him that runtieth,
" but of God tbat sheweth mercy ;'' ' but that the freedom of
' will itself has Godfor its Author, and all things are i-eferred to
* bis bounty, since he himself permitted us to will that which is
* good. And all this for tliis reason, that no one may glory tbat
' be is saved by himself, and not by God. Vol, iv. part i. p. 342.'
' " Paul a servant of God, and an apostle of Jesus Christ, ac.
" cording to the faith of God's elect ;" ' that is, of those who are
* not only called, but elected. There is also a great difference in
' the elect themselves, according to the variety of works, senti-
* ments, and words. Nor does it follow that tbe elect of God
' either possesses faith accorJing to election, or has the knowledge
* of truth according to faith. Whence our £::viour said to the
' Jews, who had believed in him, " If ye eontinue in my word,
" ye shall know the truth, and the truth shall -make you free."
' The Evangelist testifies that he spoke these things to those who
' did believe, but who did not know the truth, which they would
' bave in their power to obtain, if they would remain in his word,
' and being made free, they would cease to be slaves. Vol. iv.
' parti, p. 410.'
* ' That question which is repeated again and again by very
' niany people. Why God, in making man, did not make him
' good and upright, may be solved by Ibis passage.' For if God
* be good voluntarily, and not-of necessity, he ought, in making
* man, to make him after his own image and likeness, that is,
' so that he too might be good voluntarily, and not of necessity.
' Philem. 14.

ON THE 1?IFTH CHAPTER. 413
" only have I found, that God made man upright,
-" but they have found out raany inventions,"^ " As
" for, God his work is perfect."^ " God saw every
"thing that he had made, and behold it was very
" good."" He who maintains, that God did not
make raan at first good and upright, not only rejects
' For they who assert that man ought so to have been formed,
' that he could not have admitted of wickedness, say that he
' ought to have been made such, as to be good by necessity, and
' not by will. But if he had been made such as to do good not
' by will, but by necessity, he would not have been like God,
' who is therefore good because he wills it, not because he is
' forced. From which it is evident, that they require a thing
' which contradicts itself. For when they say, man ought to be
' made like God, they desire that man should have free-will as
' God has. But when they say that he ought to be made sudi,
' that he could not admit of wickedness, while they impose upon
' him the' necessity of good, they desire that he should not be
• ' like God. Therefore the apostle Paul might have retained
' Onesimus, to minister unto him, without the will of Philemon.
' But if he had done this without the will of Philemon, it would
' have been good, but not voluntary. But because it would not
• have been voluntary, it was in another way proved not to be
* good : for nothing can be called good, except what is voluntary.
' Whence the prudence of the apostle is to be considered, who
' tiierefore sends back a fugitive slave to liis master, that he may
' be of service to his master; who could not be of service, if he
*¦ was detained from his master. Therefore the former question is
' thus solved; God might make man good without his will:
' moreover, if he had done this, the good would not have bt^eo
' voluntary, but of necessity. But what is good from necessity,
' is not good ; and in another respect is proved to be bad. There-
' fore leaving us to our own free-will,i he rather made us after his
' own image and likeness ; but to be like God, i.s absolutely good.
' Vo). iv. part i. p. 450.'
• Ec, vii. 29. * Deut. xxxii. 4. ?i. xviii. ."30. ' Gen. I.
2\. Reraarks on p. 1 — 3, Refutation.

4 14: REMARKS
the doctrine of original sin, but imputes the blame
of man's wickedness to his great Creator. Jerome,
however, megnt, that God did not make man im
mutably good, or good by necessity, or compulsion ;
but formed him a free a^ent. Here the absurdity
again occurs, of making the image of God, in
which Adam was created, to consist in free agency,
which is comraon to all intelligent beings in the uni
verse, holy and unholy ; and which, in creatures,
must be attended by m,utability ; which surely is no
part of the divine image. " With hira is no variable-
" ness, nor shadow of turning." " I ara the Lobd 5
" I change not,'" " Jesus Christ, the same, yester-
" day, to day, and for ever."^ There is a necessity
of compulsion, or of weakness : but there is also a
necessity of supererainent excellency. As ,God ne
cessarily exists, so he is necessarily wise, holy, and
good : " God is Love." " He cannot lie :" " He
" cannot deny himself." Not for want of power,
but because of his unchangeable holiness and truth.
No creature can have this in hiraself: but it seems
undeniable, that "the elect angels," and "the
" spirits of just men made perfect ;" have, in die-
pendence on God, and secured by his power, and
immutable engagements, what, in respect of their
eternal holiness and happiness, bears some analogy
to it. We cannot, on scriptural ground, conceive,
that the blessed inhabitants of heaven, will ever be
in any danger of ceasing to be holy and happy, and
becoraing wicked and raiserable. The very id^a of
' Mal. iii. 6. * Heb. xiii. 8.

ON THE PIPTH CHAPTER. 413
sqcb a chango would interrupt all their joys. But
are they good by compulsive ' necessity, and not by
* will ?' Do they, in this state, lose the image of
God, even free agency ? Is not th«ir true liberty, as
well as their renovation to the image of God, in
knowledge, righteousness, and true holiness, per
fected for ever ? If moral inabilily ' ' to admit c£
' Wickedness,' through the perfection of holiness,
secured to thera by the divine power and proraise, be
the loss of liberty, and of the divine iraage ; how
can God be free, and unchangeably wise and holy ?
Now, some of us think, that the Scriptures give a
security of the same nature, to all true believers, as
" sealed by the Holy Spirit of promise," " imto the
" day of redemption ¦•" that they shall not, through
the changeableness, weakness, and sinfulness of
nature, be left finally to turn frora God and holiness,
and so to perish in their sins. " Wherein God wil-
" ling raore abundantly to shew unto the heirs of
" proraise the immutability of his counsel, con-
" firraed it by an oath: that by two immutable
" things, in which it was irapossible for God to lie,
" we might have a strong consolation, who have
" fled for refuge to lay hold on the hope set before
"us."' — The case adduced by Jerome in illustration
of his argument, seems foreign to tbe subject. Had
the apostle detained Onesimus, without Philemdn's
consent, it does not appear that the thing itself
would have been good ; but, however th^t be, it
vvould have, in no sense, been the act of Phileraon ;
¦ Heb.vi. 17, 18.

4lS REMARKS
the necessity or compulsion would have beCn c*/er»
nal; not, that supposed mti;arcf «ece*«7y, which;de-
prives a man of free agency, and renders his acti'ons
involuntary, like those of an automaton. ' God
* might make man good without his will.' Not, if
he made him a rational creature ; for that inseparably
involves the idea of free agency. — If to be like God
in free agency, be absolutely good; then all rational
creatures are absolutely good!
P. ccccix. 1. 27. ' That, &&,'* Every man is at
liberty, to choose, (of any action, which it is in his
power, whether he will do it or not,) according to
his own voluntary determination: but each person
will choosey according to the prevalent disposition of
his heart. " How can ye believe, who receive ho-
*' nour one oi another, and seek not that honour,
" which cometh from God only ?" * But if all men
are by nature, as engendered of Adam's race, ' very
* far gone frora original righteousness ;' " if they have
* no disposition to do things good befpre God ;' then
they are morally incapable of turning their free-will
to good purpose, without ' the graee of God by
* Christ preventing them, that they may have a good
* will.' ' Actio recta non erit, nisi recta fuerit voliin-
* tas ; ab hac enim est actio, Rursus voluntas nonerit
* recta, nisi habitus animi rectus fuerit ; ab hoc enim
* est voluntas: ' An action will not be right, except
» • That we possess free-will, and can turn it either to a good
' or bad purpose, according to our determination, is owing to his
* grace, who made us after his own image and likeness, Vol.'iV.
« part ii. p. 4S().'
' John V. 44,

ON THE PIPTH CHAPTEK. 417
* the will be right ; for from that is the action.
• Again, neither can the will be right, unless the
' habit (or state) of the mind be right ; for frora
' this is the will,' {Seneca.) The exercise of free
will must depend on the state ofthe mind and hCart,
whether holy or unholy, a," As saith. the proverb of
" the ancients, wickedness proceedeth : from the
"wicked."' "Out ofthe heart of man proceed
" evil thoughts, adulteries, fomicatiohs, murders,
"thefts, coyetousness, vvickedness, deceit, llasCivibus-
" ness, an evil eye, pride, blasphemy, foolishness.
" All; these evil things conie from within."^ — That
" which is born of the flesh, is flesh ;" and these are
" the works of the flesh :" and " that which is born
" of the Spirit is spirit :" " but the fruits of the
" Spirit are ' love, joy, peaCe, long-suffering, gen-
" tleness, goodness, faith, meekness, temperance."'
The forraer, " prioceed out of the heart of man," as
" born in sin;" the latter proceed out of the heart
of man, as " born ofthe Spirit." The forraer raan
willingly chooses, by nature; the latter he never
chooses, except by the grace of God : for " the
" heart is deceitful above all things, and desperately
" wicked :" how then can it choose holiness ? " Ye
" must be born again."-^To ascribe our being made
free agents, to the grace of God, is departing from
the language of Scripture, and tends to confound
our obligation to God, as the Creator, with our obli
gations' to him, as fallen but redeemed sinners, for
his inestimable love in Christ Jesus. The doctrine
' 1 Sam. xxiv. 13. ' Mark vii. 21—23. , ' Gal. v. 19—23.
VOL. If. E E

41-8 ' REMARKS '
of original sin, though acknowledged at sometimeSj
when a charge of heresy was dreaded, or a Pelagian
was to be opposed, seeras to have been Httle thought
of at other times, by the ancient fathers in general ;
and the same is the case, with raany articles of the
christian faith, at present, Norainal christians do
not deny them'; but they foi-get them, or make no
'practical use of them.
P. ccccx. I. 4. 'izw, &c.'^ How unscriptural
and absurd it is, to speak of our dependence on the
assistance of the devil, ' in doing bad works I' As
if we could no more do wickedness, without the aid
of the devil ; than we can do good works, without
the grace of God, " to work in us, both to will and
" to do !"
P. ccccx. L 8, " It is not, &c."* We are cer
tainly voluntary in willing and running ; but has not
the grace of God prevented us, in producing, this
willingness and earnestness, where it did not before
exist? " By grace are ye saved, through faith, and
*' that not of yourselves, it is the gift of God."
' ' It is therefore agreed between us, (hat in good works after
'our own will, we depend on the assistance of God; in bad
• works upon that of the devil. Vol. iv. part ii. p. 486.'
* " It it not of hira tbat willeth, nor of him that runneth, but
'" ^f God that sheweth mercy." ' From which words we un-
¦ derstand that towillahd to run, are our own; but that the com-
' pletion of our will and running, belongs to the mercy of God;
• and thus it happens, that both in our Will and running,- free-will
' is preserved ; and in the consummation of our will and running,
' all things ate left to the power of God. We so preserve free-
' will to man, that We do not deny the assistance of God in eacb
' thing. VoL ir. part. ii. p, 487 '

ON THE riPTH CHAPTEIt. 419
We have nothing of our own, by nature, except
sin and misery. The whole (quotation is very coii«-
fused, and obscure.
; P. ccccx. 1. 20. 'Adam, &c." Calyinists do not
think, that -either, the foreknovyledge, or the decree,
pf Gpd, compels or induces any rnan to commit
sin. ¦ ¦¦ . , ,.,-
P, CGCCx, 1. 24. ' Baptism, &c,"^. The subject of
baptism has been fiilly considered,^ The language
here used is very exceptionable ; as if baptism vvere
an agent, and had power to forgive sins ! All the
things here spoken of are our bounden duty : but
the beginning is frora him, who '•' of his own will
" begat, us by the word of truth," and thus inclined
our hearts to obey his comraands, and comply wjth
the call of his gospel. . s
P. ccQcxi, I, 10, 'But where there is raercy and
' grace, free-will in part ceases.' How does the
merCy of God, in compassionating our misery, par
doning our guilt, and relieving our necessities; or
his grace, in enlightening our minds,' incHning our
wills, changing our, hearts, and .sa,nctifying our spuls:
or in communicating wisdom, strength, and grace
' ' Adam did not sin because G<pd knew that he would ; but
'God, as" God, foreknew wlMt he (Aaanj) would do, with his
' own free-will. Vol. iv. part ii. p. 536.'
• ' ' Baptism forgives past Sihs, and does not secure future right-
' eousness, which is guarded by labour, and industry, and dili-
' geiice, and always, abpve all things, by the mercy of God ;, so
' that it, belongs to us fo ask, to him. to give that which is asked;
'_ to us to begin, to him -to perfect ; ,to usto offer what we can,
' to him to Complete yhat we'cannot. Vol iv. part ii. p. 532.'
' Remarks on Chap, ii,;Jlefut3tion.
B E 2

420 BEMAEKS
Sufficient for us, interfere with our free agency ?
Does it interfe^"e with free agency to warn a man of
his danger, of which he is not aware ; to reason
with him, to counsel hira ; or by any means to in
duce him vohntdrily, to recede from the danger, to
which he was approaching ? Nay, could you, by an
act of power, give a dishonest profligate man a new
disposition ; so that he should willingly choose a new
course of life ; vvould this interfere with his free
agency ? If no compulsion, either external or inter
nal, be used, how is free agency interrupted ?
P. ccccxi. 1. 17. ' John, &c,'^ This ia a speci
men, though not of the most flagrant kind, of tbat
irreverent language, concerning pod and his word,
against which I have before entered a protest,^ ' If
* ray opinion be erroneous, the word of God is false,
• his prophets speak falsehood !' A sraall portion of
reverence and huraility would repress this intolerable
presumption and irreverence. — Jerome, as it seems
t6 ine, should have said, ' If there be not a suffi-
' ciency, in the atonement of Christ, to take away
' the sins of all, who through all ages of the worid,
' and in every nation, shall be found to have believed
.'in him, &c.' As the passage now standi, it im
plies, tbat all men ev^ery w|iere are actually, pardoned
through the blood of Christ ; not excepting scofFr
ing infidels, or blaspheming Jews> or avowed
¦ ' John the Baptist utters a falsehood when he points to Christ,
' ' and s3yi, " Behold the Lamb of God, which taketh away the
' Sin of the world," if there be still persohs in the world whose
' sins Christ has not taken away. Vol. iv. pafrt ii, p. 6-46.'
* Remarks on p, 2«, 243, Refutation.

ON THE PIPTH CHAPTER. 421
atheists 1 Yet it cannot be thought, that he intended
this. P. ccccxi. L 23i The law, &c.'^ I suppose Je
rome refers to the words of the apostle concerning
the Gentiles.'^ " The work of the law written in
" their hearts," is then sufiicient to condemnation ;
but not unto salvation.^
P. ccccxii. I. 1. 'As all, &c.'* This entirely
coincides with the tenets of Calvinism, unless the
word, all, mean all mankind, and not all believers;
and, on that interpretation, it follows, that all men
have in every age, been actually made alive to God,
in Christ : not only all baptized persons, but all
men of every description and character, throughout
the earth,
P. ccccxii. I, 5. 'Ask, &c.'' Did Jesus ever

' ' The law which is written in the heart, comprehends all
nations ; and no one is ignorant of this law. From whence all
the world is under sin, and all men are transgressors of the law,
and therefore the judgement of God is good. Vol, iv. part i.
p, 200,*
' Rom. ii. 14. 15, ' Retnarks on p. 8, 9> Refutation.
¦? ' As all, before they are born, die in the first Adam : so also
all, even tljose who were born before the coming of Christ, are
made alive in the second Adam. Vol. iv, part i. p. 265.*
s ' Ask him why he chose the traitor Judas ? Why he trusted
the bag to him, whom he knew to be a thief? Do you wish to
hear the reason ? God judges present, no,t future things. Nor
does he condemn from foreknowledge the person who he knows
will be such as afterwards to displease him : but he is of so great
goodness, and ipexpressible mercy, as to choose him whom he
sees in the mean time to be good, and knows that he will be bad,
giving him a power of conversion and repentance. Vol, iv,
part ii, p. 536.'

422 REMARKS
see Judas to be good ? " Jesus knew from the be-
" ginning, who they were that believed in him, arid
" who should betray him," " Have I not chosen
" you twelve, and one of you is a devil."' " Many
" will say unto me, in that day. Lord, Lord, have
*' we not prophesied in thy narae? and in thy name
" have Cast out devils ? and in thy name bave done
" many wonderful works ; and then I will profess
" unto thera, / never knew you, Depart from me,
" ye that work iniquity."*
• P, ccccxii. I. 16. ' It is, &c.'^ It is clear, that
this is unscriptural,* — Thus we part with this cele-
bi'ated father, who was ingenious, learned, acute,
assidiious, injudicious, fanciful, impatient of contra
diction, and vehement in controversy; exceedingly
superstitious, and a miserable expositor of Scrip
ture. Yet, after all, though his general views are
certainly Anti-calvinistick, especially, in that he
every where, (as far as these quotations go,) ascribes
the beginning of conversion to man's good use of
free" will, and not to special preventing grace, " work-
" ing in us to vvill :" yet he is not very hqstile to many
of our sentiments, when well understood. There is
also far more of what is peculiarly christian, in his
writings, than in those of raany of the preceding
fathers ; and the christian world is under very great
» John vi. 6i. 70,71. * Matt. vii. 22, 23.
5 ' It is clear that all men have a natural knowledge of God,
' and that no one is born witiiout Christ, and without having in
* himself llie seeds of wisdom, and of justice, and of the oth^r
* virtues. Vol. iv. part i. p. 233.'
* Acts xvii. 23. I Cor. i. 21. Eph. ii. 12. James i. 13—15,

ON THE FIFTH CHAPTER. 423
obhgations to him,' for his labour^. In giving and
revising translations of the Holy Scriptures,
' AUGUSTINE, 398'.
Benedicti'he Edition. ¦ ' , ' '
, P. ccccxii. 1. 23. 'Free-will, &c.'' Certainly,
they who reason against free agency, do it as free
agents; and their conduct disproves their dogmas.
It is evident, t\}a.t free agency is meant; and not the
freedom of the will, in-fallen man, from the bond
age, as to .vvhat is good, which arises from the pre
valence of sinful passions and affectipns.
P. ccccxiii. I. 3. ' Every one, &c.' There is no
reason to think, that Augustine intended to exclude
the effects of Adam's faH, and the depravation of
our nature in him : and, except as this is excluded,
Calvinists in general have no objection to considering
each man as ' the authoir of his own sin.' Certainly
~God is, in this matter, wholly out of the question :
and the tempter can deceive, allure, and suggest;
but sin is not coramitted, except by our own consent^
and voluntary choice. , •
' ' Freewilhis given to the soul, which they who endeavour to
' weaken by trifling reasoning, are blind to- such a degree, that
' they do not even understand that they say those vain aiid sacrl-
' legioua things witli their own will. Vol, i. p. 4.39.*'
'•* 'iEveryone is aiithor of his own sin. ^ Whence, jfyou doubt;
' attend to what is said above, tbat sins are avenged by the justice
' of God; for. they would not ije justly avenged unless they were
* committed wilh the will. ' Vol. i, p. 569.'
' It follows — that nothing makes the mind companion of Itist,
' except its own free-wi),}. Vol, i. p. 578.'

424 REMARKS
P. ccccj^iii. I, i;?. I confess, Sfc.'*- li a goodwill
mean any thing short of ah inclination, or ' dispo-.
f sition to do what in the sight of God is good,' I
would not object to the doctrine. But if Augustine
intended to say, that all men, or any raan, without
regeneration and renewal by the Holy Spirit, had
such a desire to live rightly and honestly, and to
arrive at the highest wisdora ; as would induce hinj,
earnestly, and perseveringly, to use all the appointed
means of obtaining the object of his desires; and to
^submit to all those privations, losses^ self denialsj
and trials, vvbich would be requisite in order to it; I
must protest against the sentiment^ though that df a
friend, a brother, or a father. The want of this
willing raind, to what is good before God, is that
grand hindrance to our salvation by the gospel, which
nothing, but a new creation, a ' resurrection from
the death pf sin to the life pf righteousness,'
can reraove.^ The next page, is a laboured argu
ment to prove that man is, and must be, a
free agent, in order to responsibility, or desert

' ' I confess it cannpt bp denied, thdt Aye haye will. Now go
on; let us see what you conclude from- thence. .A. I will; but
tell 0ie also first, whether yovi do -not think, that you haye also
a good will. E, What is a good will ? A. A will by which we
desire to Ijve rightly, and honestly, and to arrive at the highest
wisdom. Only consicler whether you do nof desire a right and
honest life, or you do not earnestly wish to be wise ; or whether
you dare certainly to- deny that we haVe a good will, when we
will these things. E. I deny libue of tliese things; and Ihere
fore I confess that I have not only ^ will, but a good will. Vol. i,
p. 579.'' ' ¦ . ¦ ¦ " ' '¦
* Refutation, p. 6i, ...

ON THE FIFTH CHAPTER. 425
of punishment; which is not denied by Calvinists
in general.
P. ccccxv. I, 1. 'It is not, &c.'^ It is not easy
to know precisely what is here meant ; but inost cer
tainly the passage is unscriptural. " Cursed is every
"one, who continueth not in all things, written in
" the book of the law to do them." " Whosoever
" shall keep the whole law, and yet offend in one
" point, is guilty of all."^ The law accepts nothing,
but what is absolute and perfect. " He that is not
" with me, is against me." The gospel admits of
no neutrals ; all, either repent, believe, love, and
obey the Saviour ; or they do not. " He that be-
" lieveth in the Son of God hath everlasting life;
" and he that believeth not shall not see life ; but the
" wrath of God abideth on him."* There are two
gates, the wide and the strait ; two roads, the broad
and the narrow ; two descriptions of persons, be
lievers and unbelievers, the righteous and the wicked,
the regenerate and the unregenerate; and two places,
heaven and hell ; and no more. The Scripture says
nothing ofa middle road, a middle character, a raiddle
place between reward and punishraent. " These
" shall go away into everlasting punishraent; but the
" righteous into life eternal." Huraan reasonings,
and the traditions of raan, have indeed found out
this middle corapany, raiddle road, and middle state ;
' ' It is not to be feared, but that Ihere may be a certain middle
' lifebetween vi,rtue and sin, and that the sentence of the Judge
* may be in the middle, between reward and punishment. Vol. i.
1 p. 6^7:
* Gal. iii. 10. Jam. ii. 10, ' John iii, 36.

426 REMARKS
but the Scriptures ackowledge it not. I'Vom sueh
vain imaginations arose the doctrines of purgatory, ,
with all its abominable perversions of Scripture,, and
all its raost pernicious consequences. Indeed the
gates of hell never sent forth a more destructive mon
ster, to murder the souls of men, — It is plain that
even Augustine vvas not uninfected with this super
stition. P. ccccxv. 1. 12. ' Which all men may do if they
* please,' . That is, they may believe in God and keep
his commandments. The want of a wilhng mind is
indeed the grand hindrance : but nothing can so re
move it, that fallen raen shall please to serve God
spiritually, except a new creation nnto holiness,
P. ccccxv. 1. 18. ' But now; &c.'^ This is mark
ed in Italicks, I suppose, as peculiarly unfavourable to
the tenets of Calvinism ; yet, perhaps, no Calvinists,
at least very fevv, dissent from it ; or . from the rea
soning connected vvith it.
P, ccccxvi. 1. 14. ' Water, &c.'' It is evident

' ' But ¦n.o-ai, sin is so far a' voluntary 'evil, ' t/idf it is by no means
sin, unless it hex olimtary : and this, indeed, is -w clear, that not
any uf ihe learned, and no considerable number .tf tiie mleariiei,
dissent from ii.' .
* ' Water exhibiting externally the sacraraent of gr3ce, and the
Spirit internally operariiig the benefit df grace, loosing the bond
of crime, and restoring the goodness of nature, regenerate the
man in one Christ, born of one Adam. Vol. ii. p. 26*.
' A child does nol lose the grace whicli he hast once received,
except by his own impiety, if, as ,age increases, he becoraes s»
wicked. For then he will begin to have, his ow"!! sins, wbich
raay not be taken away by regeneration, but healed by' another
cure. Vol. ii. p, 26-1,' ' , •

ON THE FIFTH CHAPTEK, 427
Augtistine thought, that the regeneration of the Holy
Spirit, generally, if not uniformly, attended the
baptism of infants. He, however, clearly distin
guishes between the outward sign and the inward and
spiritual grace; andby no means ascribes the efficacy
of baptism to the opus operatum, the outward admi
nistration but to the Hqly Spirit. — In case the
baptized infant,' when he grows up, turns aside to a
course of sin, he raay not be again baptized ; and, if
-regeneration be never separated from baptism, he
cannot again be regenerated ; but must be healed
another way : namely, by penitent faith in the atone
ment of Christ, and by the renewal of the Holy
Spirit, as subsequent to regeneration. ' That we,
' being regenerate, and made thy children by adop-
* tion and grace, may daily be renewed by the Holy
* Spirit." But, it is probable, Augustine only meant,
that he must not again be baptized. How far his
views are scriptural is a question, which has already
been fully considered.*
P. ccccxvii, 1, 5, 'A distinction, Scc.'^ It is not
clear, whether Augustine raeans to confine the as
sistance of grace to those, who are previously willing;
or to include the whole, of what the special grace of
God by Christ does, as inclining and enabling us to
^ do the will of God. If the former be intended, it
' Collect from Christtlias day. * Remarks on Book ii. Rec
fntation, ' ' A distinction is to be made between the law and grace. The
' law commands, grace assists. Neither would the law command,
' unless there were will ; nor would graee assist, if the will wei«
' sufficient. Vol. ji. p. 628."

428 REMARKS
certainly is ppposite to the tenets of Calvinism, to
the articles and liturgy of our church, and to the
doctrine of Augustine himself, as stated in pther
places. If man were not a free agent ; he would not
be the proper subject either of commands, or assist
ance; but inclining the heart does not interfere with
free- agency.
P. ccccxvii. 1, 22. ' Confess, &c," Assisted, must
here include, ' directed to a right and holy exercise;'
else assistance coiild not make us ' wise; to do what
'isgood,' On the contrary, if free-will, in an igno
rant, proud, worldly, ungodly raan, were assisted,
and strengthened, without his raind being enlighten
ed, or his heart changed ; the assistance could onljr
make hira more obstinately bent on evil.'^
P, ccccxviii, 1, 12, ' If, therefore, there j &c,"' ' As
' if you could by any means think, &c.' All holyde-
' sires all good counsels, and all just works are froifl
' God.' This passage is directly consonant to our tenets,
P. ccccxviii. last hne. ' Speaking, &c.'* This

' ' Confess that free-will is assisted by the grace of God, that
' we may be wise and do what is right.'
* Remarks on p. 409, 410, Refutation.
* ' If, therefore, there be no grace of God, how does he save the
' world ? And if there be not free-will, how does he judge ofthe
' world? Wherefore, understand ray bookorepistle accordingto this
' faith, that ye neither deny the grace of God, nor so defend free-
' will as to separate it frora thc grace of God ; as if you could by
' any means think or do any thing according to God without it,
' which is altogether impossible. For on this account, the Lord,
' when he spoke concerning the fruits of righteousness, said to bi»
' disciples, "Without me ye can do nothing." Vol. ii. p. 791''
¦» ' Speaking of the PeHigian heretics, .he says, ' Into whose

ON THE FIFTH CHAPTER. 42^
quotation adjudges those to be Pelagians, ''who think
' that the grace of God is given according to any
' huraan merits.' Now if Pelagianism be a danger
ous and ruinous heresy ; it behoves many of the
opposers of Calvinisrri and the evangelical clergyj
to look to theraselves ; for, if weighed in this balance,
they -will doubtless be found wanting. ' A man, vvho
' has been able : to use free-will in this life,' — Why
this restriction ? All men are able to use free-will,
either to good or bad purposes, and all will be
" judged according to their works." — ' The advocates
* for grace, &c.' Thus many professed christians, in
the apostolick tiraes, either depreciated good works,
or encouraged themselves in sin, by perverting the
doctrines of the gospel. Else why so many cautions,
warnings, reproofs, and exhortations on this subject,
in the apostolical epistles ? ^ No doubt it is the same
in modern times also : and some of us, who are in
discriminately censured, on this account, have " la-
" boured," and " suffered reproach," ditring a long
course of years, in attempting to stop the progress
of this most pernicious error ; and we have the satis-
' error that person falls, who thinks that the grace of God is given
' according to any human merits. But again he is no less in error,
' who thinks that when the Lord shall come to judgement, a man
• who has been able to use free-will in this life, will not be judged
' according to his works. Vol. ii. p. 793. — From this and many
' other passages of Augustine, it seems evident, that in his time
' the :advocates for grace were apt to depreciate good works.'
'Rom. iii, 31. vi. 1, 2. Gal. v. 13,. 21. vi. 7, 8. Eph. v. 5, 6...
Jam. ii. 14—26. 1 Pet, ii. l6. 2 Pet. ii. 1 John ii. 3, 4. iii. 7. *•
Jude. 5

430 REMARKS >
faction of knowing, that we have not labpured in
vain ; but can cpnfidently say, that ' the advocates
* for grace are by no raeans so apt to depreciate good
' vvorks,' or, so deficient in inculcating them, espe
cially among the evangelical clergy, as some of them
once vvere. — ' We know what the apostle's doctrine
' was, because we know what doctrine is objected to,
' as making void the law ; is abused by hypocrites,
* as loosening man's obligation to holy practice; and
' yet, vvhen duly understood, establishes the law in
' the completest manner, and gives the most effica-
' cious motives to all holy obedience.'^
P. ccccxix. 1. 11. ' Of twelve, &c,'^ It can hardly
be supposed, that Augustine intended to ' contra-
' diet, or explain away, in the latter part pf the same
' letter, what he had affirmed in the former part,'
' Faith may come solely frora the grace of God;'
and yet tbey who believe, raay do it with ' their will
'and free choice:' for, the Holy Spirit may so en
lighten their minds, renew their affections, ' give
' thera a right judgment,' and incline their hearts;
that they shall most gladly believe and freely choose,
what before tlj^ey most hated and despised. — ' As by
' thy special grace preventing us, thou dost put intp
'¦ our hearts good desires, &c.' " It is God, who
' Note, Rom. iii. 29— 31, Family Bible.
* ' Of twelve propositions or sentences against the Pelagians, thfe
' tenth is, " We know that those who believe in the Lord with
" theij^heart, do it with their will and free choice." — Vol. ii. p.
• 805. This sentence is contradicted, or at least explained aWay
' in the same letter, where faith is said to come solely from tb*
' grace of God.' 6

ON THE FIFTH CHAPTER. 4,31
worketh. in us, both to will and to do :' and vvhen
he has wrought in us to will, do we not believe and
obey with our vvill and free-choice ?
P. ccccxix. 1. IS. ' Hoiv, &c." He believes as a
free agent, and not by corapulsion. The latter clause
is unequivocally Calvinistick — Without the grace of
God man is a free agent ; but his will cannot be right,
because the state or habit of his judgment and heart
are not right ; and so his will is enslaved to his cor
rupt inclinations. But by ' the grace of/ God' ' it is
' in reality free to chPose, and to do what is
' good.' P. ccccxix. 1. 25. ' He foreknew, &c.'' This
quotation is indeed incautiously worded; and might
seem to imply, that God at first made man, such as
men now are : but probably, Augustine only raeant,
that God continues the huraan race, though he ' fore
knew 'of each generation, ' that their will would be bad ;'
* ' How are they said to deny free-will, who confess that every
' man who believes in God with his heart, believes only with his
* own free will; whereas they rather oppose free will, who oppose
' the grace of God, by which it is in reality free to choose .nnd
' to do what is good? Vol. ii. p. 807."
' ' He foreknew that their will Would be bad ; he foreknew it
' indeed, and because his prescience is infallible, the bad will is
• not on that account his, but theirs. Why theh did he create
' tbem who he knew would be such ? Because, as he foreknew
' what evil they would do, so also he foresaw what good he would
' himself produce out of their bad actions. For he so formed
^ them, that , he left them the means of doing something ; by
' which, whatever they should choose, even blameably, they
' would find him acting laudably, concerning himself. For they
' have the bad will from themselves ;, bnt from him, both a gnod
« nature and a just puniihmeii-t. Vol. iii. part i, p. '273.' ¦'

432 REMARKS
because ' conceived and born in siri,' as ' engendered
' ofthe offspring of Adam,'. — In pther respects, it is
by no means unfavourable even to the tenets of Cal.
vinism.— r-' From hitn, both a good nature, &c.' This
is obscure ; but it seems to mean, that man's nature
as the work of God, was good; and the bad will from
themselves, as fallen creatures : so that the punish
ment inflicted on them, for using the limbs and
senses of the body, and the capacities of the mind>
(the- good work and gift of God,) to wicked purposes,
would be very just.
P. ccccxx. 1. 12. ' Hear:^ The obligation to obe
dience, and the reward of grace, are not inconsistent
with the tenets of Calvinism. The promise, however
freely given, raakes the perforraance of it to the true
believer, in sorae sense, due : and the performance of
promises is certainly a part of justice. The sentiments
might have been expressed more unexceptionably;
' ' Hear Paul confessing grace, and afterwards, demanding
' what was due. What is the confession of grace in St. Paul ?—
" I who was before a blasphemer, and a persecutor, and injuri-
" ous : but I obtained mercy." He called himself unworthy to
« obtain mercy ; however, that he did obtain it, not tlirough his
• own merits, but through the niercy of God; Hear hira now
' demanding what is due, who at first had received grace, which
' was not due ; " For I am liow ready to be offered, and the time
' of my departure is at hand. I have fought a good ljght,I have
" finished my course, I have kept the faith. Henceforth there is
"¦ laid up for me a crown of righteousness." He now detnahds
' what is due ; he now requires what is due. For, observe the
' following words ; " Which tlie Lord the righteous Judge 'shall
" give me at that day." To receive grace at first was the work
* of a merciful Father ; to receive the reward of grace,' was tb?
' work of a-just Judge.. Vol. iii. part ii. p. 308,*

ON THE FIFTH CHAPTER. ^ 43^
but they are evidently coincident with modern Cal
vinism, as far as they extend.
p. ccccxxi. 1. 6. ' There are, &c.'^ The words
printed in Italicks are, I Suppose, considered as very
opposite to the tenets of Calvinism. But no Calvi
nist thinks, that any one ought to be twice baptizedi
or can be twice regenerated. Some indeed consider
infant-baptism as a nullity, and so baptize adults,
though they have been baptized in infancy. Their
opponents call them 'Anabaptists or Rebaptizers,
taking their own side of the question as undeniable ;
they now call themselves. Baptists^, or Baptizers, as
if none else baptized, taking the other side of the
question for granted : but the more impartial name
is Antiptedobaptists, or persons who are against in
fant-baptism. But even these do not suppose, that
baptism, at first rightly administered, should be re-
repeated. — On the other hand, they who consider
' * There are two births, one is ofthe earth, the other of hea-
' ven; one is ofthe flesh, the other of the Spirit ; one is of mor-
' tality, the other of eternity ; one is of male and feraale, the other
' of God and the Church, Biit each of these iiad takes ¦place: onh/
' once ; neither the one nor the other can be repeated. Nicodemusi
' rightly understood the birth of the flesh; Do yoU, also, so un-
' derstand the birth of the Spirit, as Nicoderaus understood the
' birtii of the flesh. What did Nicbderatis understand ? " Can
'* a raan enter a second tiriie into his niioth'er's womb, and be
" born ?" Whoever shall Say to you, that you may be born a se-
' cond time spiritually, answer him what Nicodemns said, " Can
" a man enter a second lime into his mother's womb, and be
" born ?" I ara already born of Adara ; Adam .cannot generate
' me a second tirae ; I am already born of Christ j Christ cannot
' generate me a second time. As the natural birth cannot b« re*
' peated, ro neither can baptism. Vel. iii. part iin^. 378.'
TOL* II. F P

434 REMARKS
all the impenitent, unbelieving, and ungodly, among
baptized persons, as needing regeneration, are ,de-
ddedly of opinion, that they never were regenerated ;
so that they never think of a second regeneration.—
Probably, Augustine raeant raerely baptismal regene
ration ; ' that, which at this day, in the church, is
'generally called a sacrifice, is the sign of the true sa-
' crifice,' ^ The Lord's supper was meant, which was
called a sacrifice, aS baptism was,' called regeneration.^
But if it was a sign or representation of the true sa
crifice, it was not the true sacrifice itself. ' If the
' sacraments had not a certain similitude of those
' things, of which they are sacraments, they would
' be no sacraraents at all : now it is for the similitude
' or resemblance, that they often bear the names of
' the things themselves,'^ These quotations from
this ancient father, which vvere overlooked, by his.
Lordship, give the true reason, why baptisra was.
called regeneration ; viz. because it was an outwaird
sign of regeneration. But as the Lord's supper, beirig
in this, perhaps well raeant, but incautious, way,
called a sacrifice ; soon was considered as a real ' pro-
* pitiatory sacrifice for the sins of the living and pf the
' dead ; so, baptisra, in the same way, having been"
called regeneration, being the outward sign of regene
ration,- soon became the only regeneration which was
requisite. The one thus substituted the sacrifice of
the mass for the propitiation of Christ, as crucified
for us ; the other substituted the outward adminis
tration of baptism, the mere opus operatum, for the
' Augustixie. , * Augustine.

ON THE FIFTH CHAPTEE. 435
regeneration of the Holy Spirit. In both, the priests
were highly gratified, by the dignity thus conferred
upon theni ; that their words could convert the wafer
intq ? true pbject of religious adoration, eyen Christ,
" God manifest in the flesh ;" and their actions could
make atpneraent for the sins of the liyi"g and the,
dead; and also change at once f'' the children of
" wfath,!' a.nd " of the devil," intp cKildrep of God,^
and heirs of heaven. The people also " Ipved tp,
"have it so:" because sorae external forms, with a^
mpderate expence, according to their circumstances,,
saved them all trouble and uneasiness about other.
things in religion ; and left thera, with quiet stupid
cqnscienpes, to, liye accordingto the course, pf the,
world, and the Insts, of tfieir pwn hearts. I ¦ ' ',
p. ccqcMi- last line, f Opew, &9,'^ Had Augu*--
tine been asked this question, ' Do you ascribe this
'beginning, this. will of receiving, &c' to huraan
nature left to itself, or tq the preventing grace of
God ? what may we suppose, he would have answer
ed ?'»r— Perhaps he would have said, ' Fallen raan hath
' no disposition, and therefore no ability, to do what
' in the sight of God is good, without the influence of
' the Holy Spirit.'*
P. ccccxxii. I, 6. ' No man, &c.'^ It is plain,
' ^' Open thy mouth wide, and I shall fill it:" 'In which
' >yords he signifies, in raan the will of receiving that which God
' gives to bim who is willing. So that. Open thy rnoiith, belongs
' to the beginning of the will ; but, " And I shallifiU it, to the
" grace of God. Vol. iii, part i. p. 424.'
* P. 6l, Refutatipn.
* "No man can corae to me, except the Father, which hath
F F 2

436 BEMARKS
that the latter part of this quotation is introduced
as an. objection raade to the doctrine of the preceding
part of it. No one can doubt^ but that the former
part accords to the sentiraents of Calvinists on this
subject ; and it will be perceived by raost readers,
that the latter part exactly coincides with the objec
tions of their opponents. If, however, this interpre
tation be not adraitted, the passage raust be consi
dered as felo de se ; and the writer conderaned, as
contradicting himself, — ' None can believe, except he
' be willing.' — Are not those willing, in whom God
" works both to will and to do ?"
P. ccccxxiii. I. 3. ' For God, &c.'^ Is this sup
posed to be opposite to the tenets of Calvinism ? It
is indeed lamentable, that our opponents will not
bestow a little more pains tp understand our senti
ments, before they attempt to answer them.
P. ccccxxiii. 1, 7- ' Let not, &c.'* The language
' gent me, draw him:" a greut coramendation of grace, Noman
< comes, except he be drawn : whom he draws, and whom be
' does not draw ; why he draws one, and not another, do not
' judge, unless you wish to err. Once hear and understand;
' Are yon not yet drawn ? Pray that you may be drawn. What
' do we say here, brethren ? If we be drawn to Christ, then w«
' believe unwillingly j violence, therefore, is used.; the will is not
' excited ? Any one may enter the church unwillingly ; he may
' approach the altar unwillingly ; he may take the sacrament ua-
' willingly; no one can believe, except he be wiUing. Vol, iii.
* part ii. p. 494'.'
' ' For God does not on that account force any one to sin, be-
' catise he knows the future sins of men. . Vol. iii. part ii. p. 6i5.'
* ' Let not any one dare so to defend free-will, as to attempt to
? lake away from us the prayer, " Lead us not into temptation,"
* Again, let not any one deny free-will, and dare (a excuse iin.

ON THE FIFTH CHAPTER. 437
of this quotation is certainly wanting in accuracy and
precision ; and appears inconsistent with several of
the preceding quotations. ' A too great distrust of
our own free-will,' or purpose, heart or resolution,
is not found atnong the things, against which we are
cautioned in Scripture : and that depression, which
induces negligence, arises from unbelief, or weakness
of faith ; or distrust ofthe promise, power, love, and
truth, of God our Saviour. " Lord, increase our
" faith." " Why are ye so fearful, O ye of little
" faith." " Most gladly therefore will I glory in my
" infirmities, that the power of Christ may rest upon
" me." " Whenl am weak, then am I strong."*
P, ccccxxiii, 1, 18. ' Because, &c.'* The reader
' But let us hear the Lord, both comraanding and aiding, both
' ordering what we ouglit to do, and assisting that we raay fulfil
' it. For both too great a confidence in their own will, has raised
' some to pride ; and too great a distrnst in their own will, h^s
' depressed others to negligence. Vol, iii, p. 647.'
' 2 Cor. xii. 7— 10.
* ' Because he says, " For the children being not yet born,
" neither having done any good or evil, that the purpose of God,
" according to election, might stand, not of works, but pf him
" that calleth; it was said unto her. The elder shall serve the
" younger : as it is written, Jgcob have I loved, but Esau have I
" hated ;" some bave been induced to think tliat the Apostle Paul
' has taken away free-will,- through which we obtain the favour (Sf
' God, by the good of piety, of offend liim with the evil of im-
' piety. For they say, that previons to any works, either good
<• or evil, of two persons not yet born, God loved the one, and
* hated the other. But we answer, that tliis w,as done by tbe pre-
' science of God, by which he knows, even concerning those who
• are not yet born, what sort of a person every one will be. But
' let not any say. Therefore God chose works in him whora he
' loved, although they did not yet exist, because he foreknew

438 KEMARKS
must judge of this quotation for himself. — It is cer
tainly very perplexed and obscure. There are niany
expressions in it, which no modern, except a Calvi
nist, would have used ; and some, which no well
informed and consistent Calvinist would have admit
ted. , None, at present, buf Calvinists, would havfe
|said, ' Let not any one say. Therefore God chose
(* works, in hira whora he loved, although they did
' not yet exist, but because he foreknew that, they
'*' would be : but if he chose works, how does the
!' that they would be : but if he chose works, how does tlie apos-
«¦ tie say, that the election was not made of works ? Wherefore
' it is to be understood, that good. works are done through love,
' but that love is in us through the gift of the Holy Ghost, as die
^ same apostle says,. " The love of God is shed abroad in pur
"' hearts, by the Holy Ghost, which is given unto us." There-
' fore no one ought to glory in his -works, as if they were his own,
' which he has by the gift of God, since love itself works good in
' him. What then did Gqd choose ! For if he gives the Holy
* Spirit to whom he wills, through which love works gopd, how
' has he chosen tc whom he gives it ? For if it be given in con-
' sequence of no merit, there is no election ; for all are equal be-
' fore nierit ; nor can it be called election, where Ihings are ex-
' actly equal. But because the Holy Spirit is not given except to
*¦ those who believe, God has not chosen the works which he him
' self gives, when he gives the Holy Spirit, that we may do good
' works through love ; but nevertheless he has chosen faith. Be-
' cause, except every one believes in him, and continues in the
' will of receiving, he does not receive the gift pf God, that is, the
' Holy Ghost, by which he may do good works, the love of God
' being shed abroad. Therefore God did not in his prescience
' choose the works of any one, which he was himself about to
' give;, but he chose faith in his prescience; so that he chose him
' who he foreknew would believe, to whom he might give his
' Holy Spirit ; that by good works he riiight also obtain eternal
'life. Vol. iii, parf'ii, p, 9l6'.'

ON THE FIFTH CHAPTEK. * 439
' apostle say, that' the electioh was not made of
' works ?^ ' Wherefore it is to be understood rthat
' good works are done through love ; but that love is
. ' in us, by the gift of the Holy Ghost, Src.' — This
wholly excludes ybre^jeew works as the grounds or rea
son of bur election. — Yet no well informed and con
sistent Calvinist would speak of ' obtaining the favour
' of God, by the good of our piety,' Or, ' if it be
' given in consequence of no raerit, there is no elec-
' tion ; for all are equal before merit, nor can it be
' called election, where things are exactly equal.' —
Or, ' the Holy Spirit is not given, except to those
who believe, &c.' — The fact is, Augustine wrote
this passage, as far as we can judge, before his owji
views and judgment were established : and therefore,
he spake inaccurately and inconsistently, as all men
in similar circumstances are prone to do. — As to the
foreseen evil works and deservings of those who are
not elected, there is no difiiculty : none were passed
by, in the eternal purpose of God ; who will not be
manifestly proved, at " the day of judgment and re-
" velatlon of the . righteous judgraent of God," to
deserve the sentence of conderanation pronounced
against them. As, in respect of our fallen nature,
and our being actual transgressors, ' there is no dif-
' ference' between one and another ; God could fore
see neither faith, nor love, nor good works, in those
whora he elected, except as the fruits of his grace.
But doubtless he might have most wise and holy
¦reasons, for choosing one and not another ; yet they
' Rom, xi. 5, 6.

4AO REMARtCS
are secret fi-om us. The Holy Spirit is given by his pre
venting grace to " convince, concerning sin, and con-
f cerning righteousness, and concerning judgment;"
and to glorify Christ, and so to produce repentance,
and faith ; and then, as a Spirit of Adoption, to be
our Comforter and the Earnest of our inheritance,-r-
But these distinctions Augustine was not, at the time
when he wrote this, capa'ole of raaking, for want of
more full and well digested knowledge of the Scrip
tures. Yet if any of our Bishops should corae for
ward, with a passage in their writings, as favourable
to Calvinism, as this is; certainly many Calyinists
would hail thera as coadjutors.
P. ccccxxv. 1. 17. ' The mind, &c." This long
f ' The mind of raan, wavering and fluctuating between the
' confession of infirmity and ihe boldness of presumption, is ge-
' nerally beaten about this way and that, and is so impelled, that
' he is in danger of falling down a precipice on either side. For
' if he should entirely give himself up to his own infirmity, and
incline to this opinion, so as to say. Because the mercy of God
is in the end so ready to all sinners, in whateyer sins they m^y
persevere, provided they believe that God delivers, that God
pardons, that no one of the wicked who have faith (fidelium
iniquorum) perishes ; that is, no one of those perishes, who say
to themselves. Whatever I may do, with whatever crimes and
wickedness I may be defiled, how much soever I may sin, God
delivers me by his raercy, because I have believed in him : He,
therefore, who says that no person of this kind perishes, from a
wrong opinion, inclines to the impunity of sinners ; and that just
God to whom mercy aiid judgenient are sung, not mercy only,
but judgement also, finds the person wrongly presuming upon
himself, and abusing the raercy of God to his own deslructiop,
* and raust necessarily condemn him. Such a thought, then,
' throws a man down a precipice, through fear of which, if any
pne should raise hira.self to a certain boldness of presumption,

ON THE FIFTH CHAPTER. 441
quotation states, rather verbosely, but with consider
able accuracy, the Scylla and Charybdis, the rock
' and shall presume upon his own strength and righteousness, and
' sball propose in his mind to fulfil righteousness, and so to do all
' things, which are commanded in the law, that he offends in no-
' thing, and to have his life in his own power, so that he no where
' falls, no where fails, no where stumbles, is no where in dark*
' ness, and attributes this to hiraself and to the power of his will ;
' even if he should happen to fulfil all things which seem just in
' the sight of men, so that nothing is found in his life which can
' be blamed by men, God condemns this very presumption, and
' boast of pride. What then happens if a man should justify him-
' self, and presurae upon his own righteousness ? He falls. If, con-
' sidering and thinking ofhis own weakness, and presuming upoa
' the mercy of God, he shall neglect to purge his life of his sins,
' and shall plunge into every gulf of wickedness ; he too falls.
' The presumption pf righteousness is, as it were, on the right
' hand; the opinion ofthe irapunity of sinners is, as it were, on
' the left. Let us hear the voice of God, saying to us, " Turn
" not to the right hand, nor to the left." Presume not upon your
.' own just right to the kingdom; presume not upon the mercy of
' God to sin. The Divine precept calls you back frora both ; both
' from that height, and from this depth. If you should ascend to
' the one, you will be thrown down; if you should fall into the
' other, you will be drowned. Turn not, he says, to the right
.' hand, nor to the left. Again I say this short thing, which you
.' may all keep fixed upon your minds. Presume not upon your
* own righteousness to reign ; presurae not ori the mercy of God
' to sin. What then shall I do ? you will ans\X'er. This Psalm'
' teaches you : which being read and treated of, I think that,
' through the assistance of the inercy of God, we shall see the
' way, in which we either' already walk, or which we ought to
' keep. Let every one hear according to his own measure ; and
' as he shall be conscious to himself, so let him either grieve, as
' deserving correction, or rejoice, as deserving approbation. If he
f .shall find that he has gone astray, let him retusrn, that he may
Ps. ci.

442 REMARKS
on the one hand, and the whirlpool on the other, of
.Christianity: Antinomian perversion of the .^osoel,
and self-righteous neglect or rejection of it. Sonie
expressions may be noted.—' No one of the kicked
* who ,have faith,' fidelium iniquorum! — Wha:t a
lamentable thing it is, that in every age, there shoiild
* walk ill the way ; if he shall find himself in the way, let hiin
* walk on, that he" may arrive at the end. Let no one be proud,
• who is out of the way ; let no one be idle, who is in the way."
* — After proving that Abrahara was justified by faith, not Ity
¦° Works, he supposes some one to say, 'You see, then; because
' Abraham was justified by faith, not 'by works, I willdowhat-
" ever I like; because, even ifl shall not have good works, arid
" shall only believe in God, it is counted to me for righteousness.
* If he has said this, and determined it, he is fallen and is drown-
*¦ ed ; if he still thinks upoh it, and is hesitating, he is in danger.
•" But the Scripture of God, and the true meaning of it, deliver
' from danger not only him who is in danger, but also raise from
' the deep hini who is drowned. I answer then, as if against an
• apostle, and 1 say coticerning Abraham himself, what we find
* also in the Epistle of another apostle, who wished to coreect
* those who had misupderstood that apostle. For Jaraes in^is '
"• Epistles, in opposition to thpse who were unwilling to do godd
' works, presuming upon faith only, commended the works cf
" that very Abraham, whose faith Paul commended ; and the
'¦ apostles do not contradict each other. But he mentions a work
' known to all, — Abraham offered his son Isaac to God, to be sa-
" criliced — a great work, but of faith. I praise the edifice of the
* work, but I see the foundation of faith. I praise the fruit of
' good works,, but I acknowledge the root in faith. ButifAbra-
."' ham did this without a right faith, that work, of whatever kind
* it might be, would not profit him. Again, if he had falfli, so
* that when God should command him to offer his son to be saicn-
* ficed, he should say wiih hiraself, I do not do it, and yet I be-
* lieve that God delivers me, even though I despise his commands;
" feilli without works would be dead, and would remain, asit
' were, a banfen and dry root, without fruit. Vol. iv. p. 170,'

ON THE FIFTH CHAPTEB. 443
be great numbers, to whom this description in
some sense may be applied ! They assent to the
truth of Christianity in general, and to many of its
doctrines : they are not infidels : they have a notional
faith, but they are wicked men ; that is, they live
in the habitual practice of sin, and neglect of their
duty to God and raan, and are worldly and ungodly,
and selfish, in their whole conduct. There are no
doubt raany of this description araong Calvinists ; but
there is, at least, as large a proportion among Anti
calvinists ; and especially among those, who oppose
the doctrine of justification by faith, and salvation' by
grace alone. They profess to depend on good works,
yet neglect to practise them ; as if the very scarcity
of thera would enhance their value 1 Yet they en
courage theraselves in this strange inconsistent course
of life, by a presuraptuous reliance on the mercy of
God ; and soothe their consciences by the idea, that,
as professed christians, they shall not be judged by
the strict and holy law of God, but by sorae milder
and more pliable rule ! What millions of these anti
nomian professors of Christianity are there at this
day, in' the visible church! — 'Even if he should
' happen to fulfil all, which seems just in the sight of
' men. — God condemns this presumption, and boast
' of pride,' — ' Presume not on your own righ'teous-
' ness to reign :' (that is, as your title to the kingdom
of God :) ' Presurae not on the raercy of God to sin.'
There is not one clause, in the whole passage, that.
does not coincide with the views of raost Calvinists,
on these subjects ; especially those of the evangelical
clergy, Even among such Calyinists, or others, who
7

444 BEMABKS
hold evangelical doctrines, in a manner, which is
justly considered as Antinomian ; very few indeed
would adopt the language, which Augustine puts
into the mouths of the Antinomians of his day. But
I may be bold to say, that Great Britain produces no
set of men, who more decidedly, particularly, and
constantly, testify against this perversion of the gos
pel, and every variety of it ; by sermons and publi*
cations of various kinds, than the evangelical clergy.
It would be easy to prove this by quotations ; but the
appeal is made to our printed works in general ; some
of which, at least, our opposers' ought to read care
fully, before they undertake to confute, or condemn,
us.- — " Let no man deceive you with vain words,"—
' except you are partakers of repentance,' and " bring
" forth fruits meet for repentance, all your religion
' is vain, your hopes presumptuous, and your de-
' struction inevitable, whatever other attainments,
' gifts, or experiences you may have to boast of, or
' to buoy up your confidence.'-^' All other appeair
* ances' (of repentance,) whether of terror issuing
* in self dependence, and neglect of Christ ; or of supr
* posed evangelical humiliation, issuing in professetj
' dependence on Christ and free-grace, while sin is
* not abhorred and avoided, nor holiness loved and
' practised, are superficial and hypocritical.' ' Let
* no repentance then satisfy any man, which does not
' endear Christ and universal holiness ; and divorce
* the heart from every sin, especially that which was
' before the customary and beloved sin.' — ' Though
" God is " rich in raercy," though there is plenteou?
' rederaption in. the blood of Christ ; yet neither tb.e

ON THE FIFTH CHAPTER. 445
' mercy of God, or the blood of Christ will avail for
' ariy except the penitent ; to others, all the threaten-
' ings of the law alone belong ; nor have they any part
' or lot in the gospel ; except the deeper condemna-
' tion, of neglecting so great salvation, and abusing
' the mercy of God, and the rederaption of Christ,
' into an encourageraent to continue in sin.' ' — ' Every
' serious student of the Scriptures raust have ob-
* served, that they always represent repentance and
' faith as inseparably connected.' — ' True repentance
' is a believing repentance, true faith is a penitent
'faith: — ' Faith coraes at the Lord's call, uses his
'appointed raeans, waits in his way, stays his time,
' perseveres under every delay and discourageraent.
" Lord, to whom shall we go ? thou hast the words
" of eternal life." * The wise man ^ is the true chris-
' tian : his faith is living and obedient, and raises a
* permanent structure, which all the storms of life
' and death shall assail in vain. But foolish men pro-
' fessing to build on the tried Foundation which God
' hath laid, deceive themselves with notions, and
' with a dead faith ; their presuraptuous confidence
' and disobedient profession will make way for the
' awful fall of their fair, but baseless, edifice in the
' great decisive day ; and unutterable anguish and
' despair will seize on them — when the angry
' Judge, shall leave them speechless, while with an
' awful frown he will say, " I never knew you :
" Depart frora me, all ye workers of iniquity,"*-—
' Discourse on Repentance by the Author, first published 1785.
^ Matt. vii. 24—27.
' Warrant and nature of faith. Ibid.

446. BEMABKS
'What a wonderful sight is in this chapter' set he-
' fore us ! The long expected seed, the child of pro-
* mise, the well beloved Isaac, now grown up to ma-
' turity, and entwining every day more closely round
* the tender affections of his parents, of which he
' was justly deserving; nay, the church's hope, and
' the declared progenitor of hira, " in whora all the-
" farailies of the earth are blessed;"' bound, laid on
' the altar, and raildly expecting the fatal blow from
' the hand of his loving father ; who, with collected
' firmness and intrepid resolution, takes the knife to
* shed his blood, and prepares immediately to kindle
* that fire whigh is tq consume him to ashes ! For
' this singular conduct Abraham could render no
'other reason, but the express comraand of God:
' nor was there any other principle of obedience to
' that extraordinary command, (an obedience never
' equalled by mere man,) hut faith : an unshaken be-
' lief of the Loed's testimony ; a firra expectation of
' the accoraplishraent of his proraises ; and a full con-
' fidence in his wisdom, power, and love. Though'
' the command seeraed to run' counter to those pi-o-'
' raises, Abrahara knew, that it only seemed to
' do so ; and the Lord would take care to glorify his
' own faithfulness. He had received Isaac from God,'
who had a right to dispose of hira : honour and'
' comfort were in this path ; and, though untried be-
' fore, with undaunted constancy he walked in it,—
' Hear this, ye inattentive objectors, who traduce
' the doctrine of salvation by faith, as inimical to
' Gen. xxii.

e

ON THE FIFTH CHAPTER, 447
' practical godliness. Go, and upon ybur pririeipies
' equal and exceed this obedience : till then bedumb;
" or allow, that thdugh you understand it not, this
' apparently weak principle produces effects beyonJ
' comparison- prodigious. But hear this likewise, ye,
' abusers of this most holy faith, whose conduct me-
' rits still deeper indignation ; whb " say you .have
" faith ;" yet cleaye to your sins, renounce not thiE
'world, deny not yourself, refuse the cross, are
' lovers of yourselves, of pleasure, of money, rncsre
'than lovers of God ; and instead of parting with a
'deservedly beloved Isaac, at God's command, liSbe
'Judas, kiss Christ, and sell him for a fevv pieces le^
' silver, or some vile sensual gratification 1 Hei©
' then compare your faith with Abraham's ; andac-
* knowledge, that you are no genuine sons of tihis
'father of the faithful ; but that your faith is dead,,
' your hope - presumptuous, and that Abraham dis-
' owns and is ashamed of you. In plain languagia,
' nothing but faith will carry a man through with laaa-
' reserved obedience, in every possible trial ; and tlbat
' is no true faith, which perseveres in refusing to
' obey a plain commandment, in any case whatever.
" Ye are my friends, if ye do whatsoever I commaaad
" you."' — The quotation, made from Augustine, caaa-
not so much as seem contrary to the tenets of CM-
vinists ; except as Calvinists are supposed to negliacft
warning men, against perverting the gospel into aia
encouragement to sin ; so that I hope, I may be ex-
• Practical Observations on Gen. xxii. Family Bible; \vritili(3B
1786".

448 KEMABKS
cused in adducing these quotations, from books, pub
lished many years ago ; and shewing that we do not
fail to caution raen in this respect, at least, as ener
getically, as any of the ancient fathers. I trust the
reader will excuse me for making these quotations
from my own writings ; which I could do with less
expence of time, than from those of my brethren.
And I am confident, that the evangelical clergy in
general, will approve these warnings, and, as far as
our argument is concerned, be willing, that they
should be considered as their own. — ^That this regard
to holy practice, even abounding in every good work,
is not only " in word and in tongue, but in deed and
" in truth ;" the appeal may safely be made to the
publick at large. — Where is that pious and charitable
institution ; where is there a proposal made, for
raising money to relieve the distress of our country
men, who are prisoners of war abroad, or refugees,
or destitute ; or for providing support for sufferers
frora foreign and hostile shores : where is there any
call raade for help, to alleviate teraporal raiseries, to
recover poor outcasts to society, to educate the
children of the poor in useful knowledge ; to do good
in any way; not to say, to proraote the cominon
cause of Christianity, by dispersing Bibles and sup
porting missions : in which the evangelical clergy have
not stood foremost ? and in which their congregations
have not contributed far above their proportion, when
compared with others ? I appeal to the lists of all
our publick charities; and of all occasional efforts
for obtaining temporal relief, for the distresses of
multitudes in foreign nations, in these calamitious
1

ON THE Ife'tJ'TH CHAPTER. 449
fitties; and for our couhti-ymen now captives in
France : ^nd for the distressed Germans and others.
" I am becohife a fool in glorying; ye have compelled
" me," P. ccccxxix. 1. 20, " Do ye, &c."' I see nothing
in this militating against the sentiments of Calyinists.
Truth is so ' far written Upon our very hearts, by
* the hand of the Creatori' and remains so impressed,
even in fallen raan ; that we naturally approve the'
divine commandments, in cases, in which Olir own
interest^ or duty, is not concerned ; especially, when
the duty of bthers towards uS is spoken of. Nor
does the enmity appear, till we are called On to obey
£he lavv of God, with much Self-denial, under the
awful penalty of his everlasting wrath. But then it
arises, as a frozen sei-pent when revived by warmth,
and shews it's real nature.' — In this there is ' a ground'
' for judging even those to whom the law was not
' given." All know more than they are willing to
practise ; and all might knov^ still rabrci vvere they
' " Do ye indeed speak righteousriess, O ye congregation ?¦ Do
"ye judge uprightly,,© ye sons of men?" ' For what -wicked
' person cannot easily speak righteousness ? Or who, being asked
' about righteousness, iri a casfe where he' haS no interest, would
' not immediately give a righteous answer ? ' Since truth has wri-
' tbn upon our very hearts, by the hand of otir Creator, Do not
' that to another, Which you would not wish tb be done to
* yourself. No tilan was permitted tb be ignorant bf this, even
' before the law was given; that therei might be a ground for
' judging even those to whom the law waS hot given. But, that
• rnen inight not complain that anything was wanting to them,
' that was written upon tablets also, which they did not read la
' their hearts. For -they had it already written, but they were
* unwillihg to read.'
VOL. II. G G

450 EEMARKS
desirous of learning ; therefore all ** are without
" excuse." — Without regeneration men are unwil
ling to read the book of the , law, or even that of
reason and conscience ; and not the want of rational
capacities, or of natural conscience, or of actual at
tainments in knowledge, is, according to Calvinists;,
the fatal defect ; but ' the want of a dispbsition, and
* therefore the want of ability, to do what in the
' sight of God is good.'
P. ccccxxx. 1. 1 8. " I have, kc."'^ When God
*' inclines our hearts," by his special grace ; then we
'' apply our hearts to fulfil his statutes." God " works
" in us to will ;" ' this is the gift of God ;' then we
exert our will, and ' God works in us to perform,'
Is this against the tenets of Calvinisra ?
P. ccccxxxi. 1. §. ' Because, &c.'^ ' We have no
*¦ power to do good works, pleasant and acceptable to
' God, without the grace of God by Christ prevent-
* ing us, that we have a good will, and working with
' us when we have that good will.'* I cannot doubt,
but that this was Augustine's meaning ; though he
did not express, it, with that persiMCuity and preci
sion, which m^rks the language of our articles, and
which few men are capable of equalling.
* " 1 have applied my heart to fulfil thy statutes alway." ' He
' who says, " I have applied my heart," ' had himself already said,
"Incline my heart unco tby testimonies;" ' that we may under-
' stand that this is at the lame time both the gift of Go4, tsA
* tbe exertion of our own will. Vol. iv. p. 1339.'
» ' Becaus* be so worketh in us, that we Jdso worjt. " Ba
" thoamy Helper," pomU out that be sOs^h a worker wfeQe^l*
' for a helper.' Vol, v. p. ir9,'
' Art, X,

orr THE FIFTH CHAPTEK. 451
P. ccccxxxii. 1. 2. ' But again, &c." The con-
sisteney of exhortations to those duties, which we
also earnestly pray to " the (rod and Father of our
^ ' But again, knowing that the will of man is weak without
' the assistance of God, not only that they might not say, free-
' will is sufficient for us, observe what he added, — " For this
" cause,'' — ' fbr what cause, except that which he had already
' mentioned, " I desire that ye faint not at my tribulations for
" you, which is your glory ?'' * Because, then, you have free-
' will, I desire. But because free-will is not sufficient for you
' to fulfil that which I desire, " For this cause I bow my knees
" unto the Father of our Lord Jesus Christ, of whom the whole
" family in heaven and earth is named, that he would grant you"
' ' — that he would grant yon, what? that which I desire pfyou,
' I ask that he would grant to you. For I desire of you, becausp'
* of free-will ; I ask tbat He wotjld grant to you, for the sake
' of the assistance of bis greatness. But we have anticipS'^ tha
' words of the apostle. Perhaps you, who do not recollect the
' words of the passage, still wait to hear whether the apostl©
* really bows his knees to the Father for them, that he would
' grant them what he had said to them," I desire, *' Recollect theii
' what he desired for th^m ; " I desire that ye faint not at my
*' tribulations fbr you :" ' this he desire9_^ro« them. Now ob-
' serve what be desires for them. " I bow my knees unto the
" Father of our Lord Jesus Christ, that he would grant you,
" according to the riches of his glory, to be strengthened with
" might." ' What else is this, but " that ye faint not ?" " To be
" streflgthened with might," he says, . " by his Spirit." ' This i»
* the Spirit of Grace. Observe what he desires. He asks from
' God this very thing which he requires from men ; because thA
' God may be willing to give, you also ought to suit your will to
* receive. How can you be willing to receive the grace of Divine
* goodness, who do not open the bosom of your will ? H« says,
" that he may grant you :" ' for you have it not unless he grants
' it you ; " That he may grant yqu to be strengthened with
" might by his Spirit :" ' for if he grants you to be strengthened
' with might, then he will grant you not to faint. VoL v. p. 787."
G G 2

452 . REMARKS
" Lord Jesus Christ," to incline and enable the same
persons to perform, must be a part of the system of
all scriptural teachers ; and were not the indecorous
practice of self- quotation in the way, it raight easily
be shewn, that it always , has been the plan of the
writer of these reraarks ; ^ and in general it is that of
the evangelical clergy, and of raany other Calvinists.
I do not say of all ; for I ara aware, that many have
been, and some still ate, very unscriptural on this
point ; but I trust that the nuraber is greatly de
creasing. P. ccccxxxiii. I. 20. ' The whole, &cc:^ The only
, , • Introduction to Treatise on Growth In Grace.
' ' The whole is from God ; not however as if we were asleep ;
,' not aj if we exert no endeavour ; uot as if we do not will. The
' righteousness of God will not be in you without your own will—
' will is your own only J righteousness is God's only. Theright-
' eousness of God may be wiihout your will, but it canriot be in
; you except by your will. What you ought to do, is pointed
•' out. The law has commanded. Do not this, do not thai ; Da
' this, and do that. It is pointed out to you ; it is ordered to
f you; it is open to you: if you have a heart, you have under-
' stood what to do ; ask that you may do it, if yon know the
' power of the resurrection of Christ; for " he was delivered tor
• our offences, and was raised again for our justification."' ' What
' is the meaning of the words " for our justification ?" ' That
* he may justify us, that he may make us righteous. YouwiU
*¦ be the work of God, not only because you are a man, but
' because jou are righteous. For it is better to be righteous,
' than that you should be a man. If God made you a man, and
' you made yourself righteous, you make a better thing than God
^ made. But God made you without yourself; for you did not
* give any consent, that God should make you. How did yoa
' consent, who^ did not exist? Therefore, he that made you
' without yourself, does not justify you without yourself. Ther*-

ON THE TIFTH CHAPTER.. 453
defect', which an intelligent Calvinist would find with
this passage, would be this; that the depravation of
human nature by the fall of Adam, is kept out of
sight. — Qertainly no man believes, except willingly:
the will is our own ; but that does not prevent God
frora inclining our hearts, and inducing willingness,
where it before did not exist. — ' If you have a heart,
' &c.' The want of a heart to that, which is good in
the sight of God, is that defect, which special or
regenerating grace alone can reraove.^r-" Wherefore
" is there a price in the hand of a fool to get wis-
" dora, seeing he hath no heart to it ?"' •" The pre-
" parations of the heart in raan, are of the Lord."
" I will give them one heart, and one way, &c."
'' If God made ypu a man, and you raade, &c.' This
clearly opposes the idea of our either justifj'ing or
ganctifying ourselves : but it fails, in supposing that
God made man, and did not make him righteous.
Yet, it raay be supposed, that Augustine meant, not
the original creation of man ; but the continuance
of Adam's fallen race, through successive gener
ations, — ' He justifies you when you are willing.'
Had Augustine been asked. Does this willingness
proceed from raan's fallen nature left to itself, or
frora special grace ? What, may we suppose, that
his answer vvould have been ?
P. ccccxxxiy. I. 23. ' Nothing, &c.'* It raust be
acknowledged, that Augustine in this quotation, does
' fore, he made you without your knowing it, he justifies you
' when you are willing. Vol. v. p. 815.'
' Prov. xvi. l.xvii. l6.
' ' Nothing happens in the world by chance. This h^ing
' established, it seems to follow, that ,whatever takes place in the

iS4 KEMARKS
not Speak according to the views of modern Calvi
nists. Not in what relates to free-agency : but in
stating that ' whatever . takes place in the world,
* takes place partly from the appointment of God,
* partly from our will ;' and in saying, that ' no
* reward is given to any undeserving person.' In re
spect df the former, we think, that the Lord " work-
'^' eth all things, after the counsel of his own will;"
that " his counsel shall st^d, and he will do all his
" pleasure :" that there is neither chance, nor fatal
necessity, nor compulsion : that all men act voluntarily,
and * by their own will :' that such men as Pharaoh,
Sennacherib, Judas, Caiaphas, are by nature willing
to fill up their part of his grand and universal plan,
- *' the eternal purpose, which he hath purposed in him-
^' self." They indeed " mean not so ;" but are in
duced by their own wicked passions and dispositions,
to do what " his purpose and coimsel determined
" before to be done ;" and God is pleased to give
them up to the lusts of their own hearts, and to
permit them to " practise and prosper," till his pur
pose is accomplished ; and then he restrains, or de
stroys them: and, that all, whachoose what is good
* world, takes place partly from the appointment of God, partly
" from our own will. For, God is by far and incomparably better
' and more just than the best and most just man. But a just
' Being, ruling and governing the universe, suffers no punish-
' ment to be inflicted upon any undeserving person ; no reward
' to be given to any undeserving person. But sin deserves punish-
' tnent, and right cpnduct deserves reward. But neither siii nor
' right coriduct can justly be imputed to any one, who has done
« nolhing by his own wSll. Both sin, therefore, and right con»
* duct are in our own free-will. Vpl. vi. p. 6.'

ON THE FIFTH CHAPTEE. 455
in the si^t of God, and intentionally, from holy
love and zeal, endeavour to promote his cause and
do his will, are thus inclined and made willing by
special grace, by a new creation unto holiness. Tt
-does not appear to us, how some events can be
ascribed to the will of man, independently of the
appointment of God ; for an immense proportion of
providential dispensations are inseparably connected
W4th the volitions of free-agents, holy and unholy ;
so that if prescience, permission, appointment, and
the plan of Providence be excluded from these, it
would be hard to say, what things come to pass by
his appointment, and what by the will of man : and
the whole system of prophecy militates directly
against the sentiment. Probably, however, Angus-
tine only expressed himself hastily and incorrectly ;
and meant no more, than that, in viewing the same
event in one light, it appeared as the appointment
of God; but in another light, as' the will of man.
Thus the selling of Joseph into Egypt, was in one
view the wise, holy, and merciful appointment of
God; and in another ' the will,' the envious, malig
nant, and wicked will, of his brethren. Thus the
crucifixion of Christ was by the deterrainate "coun-
" sel and foreknowledge oi God," and also ' by the
' will of those, who with wicked hands crtvcified
* and slew him.'* Atigustine was anxious to defend
his doctrine frora the charge of destroying main's
free-agency and responsibility ; and he was not so
expert in metaphysical reasonings, as some of his
* Pages 249, 250, Refutation, 3

456 remarks
successors, in these tenets, have become, by reason
of exercise and, habit, in defending themselves against
learned, able, and zealous opponents. — ' Qod suffers
'. no puni^hpient fo be infiicted upon, any und^serv-
' ing person :' bnt how can the reward bp of grace,
. and not of debt ; if ' no reward be giyen to any
' undeserving person ?' — 'A right ponduct deserves
f revy^rd :'— not unless it be perfectly right, from
first to, last j like that of him, ' in whpm was no sin.'
But as "all have sinned," all, should pr^y, 'Deal
.' not wjth us after piir ^ins, neither reward us ac-
* cording to our iniquities.' ' They vyalk religiously
' in good works, and at length by God's mercy they
' attain to everlasting felicity." ' Itis hovyeyer highly
probable, Augustine only meant, that God rewards
.none, who do not uprightly seek and serve him, and
so are, according to the covenant of grace, meet
persons to receive a gracious recompence from hipn,''
P. ccccxxxv. 1. 20. ' Therefore, Sec.''' This coin
cides with the sentiments of Calvinists in genera!
in this respect, " Faith without works is dead."
Nothing availeth " but faith which worketh by love"
' Good works— spring out necessarily of a true an^
' Article .tvii. ' 2 Thes. i, 6, 7.
' ' Therefore he (Jarnes) the rather uses tbe e.xample of Abra-
•¦ ham, that faith is void if it does not produce good works,
' .because the apostle Paul also used the example of Abraham, to
• prove that man is justified by faith without the works of the
• law. For when hp enumerates the good works ofAbraharij,
• which accompanied his faith, he sufficiently shews that thp
''apostle Paul does not so teach, by the instance of Abraham,
• that man is justified by failh wiihout worjcs, that good WDiks
' do.not belong to him who shall believe.'

ON THE PIFTH CHAPTER. 457
f lively faith, insomuch that by them a lively faith
¦f may be as evidently known, as a ti-ee discerned by
' the fruit.'
P. ccccxxxyi. 1. 3. ' That no, &c,'' It does not
appear from the New Testament, that the Jewish
converts to Christianity, said that ' they had arrived
' at evangelical grace by the raerit of good works,
' which were of the law :' for this would have been
totally inconsistent with the doctrine ofthe apostles.
But their prejudices vvere strong, in favour of the
ritual law ; and they could not be convinced, that
it was now abrogated, and that men might be justi
fied arid saved by the gospel wiihout observing the
Jewish ceremonies. This however does not affec?;
our argument. The passage entirely coincides with
our views, except that it does not explicitly shew
, ' ' That no man should think that by the merit of antecedent
,' works he hjid arrived at the gift pf justification, which is in faith.
' For in this respect the Jews desired to prefer themselves fo the
' Gentiles who believed in Chrjst, because they said they had
' arrived at evangelical grace by the merit of good worlcs which
• are in the law. Therefore many of those among Ihem who had
' believed were offended, because the grace of God was given to
' uncircumcised Gentiles. Whence the apostle" Paul says,- that a
' man may be justified by faith without works, but he means
' antecedent ones. For how can a person who is justified by
' faith, do otherwise than perform good works afrerwards, al-
' though without having performed any previous good works he
' has arrived at the justification of faith, not by the merit of good
' works, but by the grace of God, which cannot now be void in
' hira, since it now works by love ? .But if, after he has believed,
• he should soon depart from this life, the justification of faith
' remains witli him, good works-not going before; because he has
f arrived at it not by merit, but by grace ; nor following, because
' he is not permiited to remain in this life."

458 REMARKS
the ends, which good works, as done subseqiiently
to justification, do answer ; whether to evidence our
faith to be living, to glorify God and adorn the gos
pel, that even they who " speak against us as evil
" doers, may by our good works, which they shall
*' behold, glorify GJod in the day of visitation ;"'
and so in every way be " good and profitable unto
" men :'^ Or, whether they are to secure ' our con-
* tinuance in a state of justification.' — ^This subject
has been fully considered : * but it is »pnly in this
oraission, that the quotation so much as seems to
vary from our sentiments.
P. ccccxxxyi. 1. 27. ' Whence, &c.'* The ex
pression * received faith,' when a dead faith is evi-
' 1 Pet. il. 12. * Tit. iii, 8. ' Remarks on Chap. iii.
Refutation, ? * Whence it is manifest, that the saying of the apostle Paul,
" We cMiclude, that a man is justified by faith without the deed^
*¦¦ of the law," ' is not to be understood, that we should call a
* person righteous, who should continue ahve after he has received
' faith, although he should lead a bad life. Therefore the apostte
' Paul uses the example of Abraham, because he " was justified
" through faith without the works ofthe law," 'which he had
' not received ; and James, because he shews that good works
* followe4 the faith of this very Abraham, pointing out how this
' preaching of Paul ought to be understood. For they who think
* this sentence of the apostle James is contrary to the sentence d
* the apostle Paul, may also think that Paul is contrary lo himself,
* because he says in another place, "Not the hearers of the law
" are just before God, but the doers of tbe law shall be justified;"
' and in another place, " but faith, which worketh by lotej"
* and again, "If ye live after the flesh, ye shall die; butify^
"through the Spirit do mortify the deeds of the body, ye shall
•' live." ' He then quotes many other passages, to prove that S
* good life is necessary in those who believe. Vol. vi. p. 67«'

ON THE FIFTH CHAPTER. 459
dentiy meant, is inaccurate. Calvinists in general
would also otgect to -the interpretation given by im
plication to the apostle's words, in the second of
Bomans,^ as not belonging to this subject ; but
intended to shew, that none could be justified by
the law, 1 who did not obely it ; and so to bring both
the Jews and the Gentiles, as under conderanation,
and needing the gospel of free grace. As to the rest
ofthe passage, it entirely speaks our sentiments, and
with a remarkable coincidence. — * The same inter-
' pretation, which is necessary to make one part of
• these verses consistent with another, at the same
'time renders them consistent with St. Paul, con
cerning justification by faith.'"^— ' A good life,' even
far beyond , what is generally meant by that expres
sion, * is necessary in those who believe,' by almost
universal consent of all parties, and needs no formal
proof, " This is a faithful sayings and these things
" I will that thou afErm constantly, that they who
" have believed in God, may be careful to maintain
" good works. These things are good and profit-
" able unto men."^
P. ccccxxxviii. 1, 1. ' He seems, See: '^ Augustine's
deduction from this text, it must be allowed, difiers
• Rom, ii. 13, " Note, Family Bible on James ii. 21 — S6.
^ Tit. iii. 8. sTfairrectr^x.!, to go before, as a commander leads
Q his troops. 1 Thes. v. 12. 1 Titti. iii. 4, 5. 1.2. v. 17.
* ' He seems, to those who do not rightly understand them, as
it were, to take away free-will. But how does it take it away,
when he says, " to will is present with, me?" ' For certainly
to will is in our power, because it is'present with us; but that
to do good is not in our power, is to be imputed to original sin.
Vol. vi. p. 85.'

400 REMARKS
from the sentiments of Calvinists in general. " Tq
" will is present" with all men, as free-agents, but
to will what is good and holy in the sight of God,
is present with no unregenerate person j with none,
except those, who, 'by the grace of God in Christ
^ preventing thera, have a good will.* * It is ac-
' knowledged, that man has not the disposition,
' aud consequently nqt the ability, to do what in the
^ sight of God is good, till he is influenced by the
• Spirit of God:' he is previously a voluntary agent;
but, through his natural depravity, he ncvier wills
what is spiritually good, till special grace preventing
him puts ' into his heart good desires.'.r!-rBut the
want of the will, as well as of the povyer, ^ is to be
i imputed to original sin.' o'?'
P, ccccxxxviii. 1. 8. ' The thief, 8ec.'^ The word
merited is the only thing in this quotation, which a
Calvinist would object to: and few even of our op^
ponents would contend, .that Augustine meant it,
in that exact sense, of actually, deserving " the re-
" ward as of debt," in which it has been long used
in controversial theology.
f. ccccxxxix, I, 13. ' When, i&c.'* In the inter-
' ' The thief was justified, who, when all his limbs were fixed
' upon the cross, and having these two things at liberty, " with
" bis heart believed unto righteousness, with his roquth confed
* unto salvation," ' and immediately merited this assurance, "To-
" day shalt thou be wilh me in Paradise," ' For his good works
* would have followed, if be had lived any considerable time
* among men , after he received grace ; they had' however not
' preceded. Vol. vi. p. 100.'
* ' When, the/efore, the apostle says, that he " concliidB
^' tliat man is justified by faith without the woiljs of the l3*i

ON- THE FIFTH CHAPTER. ¦iBl
Vening part of this passage, as it stands in the Refu-i
tation, the word deserve ,again occurs ; and some
' he does not mean that the works of righteousness may be dis-
' regarded, after faith is perceived and professed ; . but th.it every
' one may know that he may be justified by faith, although the
' work's of the law shall not have preceded. For they follow the
' person justified, and do not precede him who is to be justified. —
' Because, therefore, this opinion had then arisen, the other
* apostolical epistles of Peter, John, James, and Jude, principally
' direct their zeal against it, to prove wirh great earnestness, that
" faith without works is of no avail ;" ^ as even Paul himself has
* not defined it faith of any sort, by which men believe in Gud,
• but that wholesome and plainly evangelical faith, whose works
' proceed from love : " and faith," ' he says, " which worketli
" by love." ' Whence he asserts, that that faith, which appears
' to some sufficient for salvation, is to such a degree useless, that
' he says, " Though I have all faith, so that I could remove
" mountains, and have not charity, I am nothing." ' But where
' a faithful charily works, without doubt there is a good life, for
" love is the fulfilling of the law." ' Whence Peter plainly, in
' his second Epistle (when he was exhorting to sanctity of life
' and manners, and foretelling that this life would pass away, but
' that new heavens and a new earth are expected, whidi would
' be given to be inhabited by the. just ; that they might fi-om
' thence observe how they ought to live in order lo^ become
' worthy of that habitation, knowing that from certain obscure
' "sentences, some wicked persons had taken occasion to be re-
' gardless of a good life, as if secure of .¦salvation which is in faith)
' has mentioned, that there are some things in his Epistles hard
' to be understood, which men perverted, as they did the olher
' Scriptures also, to their own destruction : whereas, however,
' that apostle also thought the same as the other apostles did
^ concerning eternal salvation, which is given to those only wljo
'' lead good lives, " Seeing, then, all these things shall he dis-
'" solved, what manner of persons ought ye to be in all holy
'• conversation and godliness, looking for and hasting unto the
'" coming of the day of God, wherein the heavens being on fiiie
I" shall be dissolved, and the elements shall melt with fervent

454 REMARKS
other things, which may be thought inaccurate:
but^ the words here quoted, completely prove, that
the writer was, on this subject, precisely of the opi-
nion, if not of all Calvinists, yet at least with the
body of evangelical clergy. Indeed there is scarcely
an expression in the whole passage, that Calvinists
in general would object to, — ' Become worthy of
• that habitation,' is not language generally current
*' heat ? Nevertheless we, according to his promise, look for
*' new heavens, and a new earth, wherein dwelleth righteous.
" ness. Wherefore, beloved, seeing that ye look for such things
*' be diligent that ye may be found of him in peace, and without
" ^pot and blameless; And account that the long-suffering of our
" Lord is salvation ; even as our beloved brother Paul also, ac. '
¦ " cording to the wisdom given unto him, hath written unto youj
" as also in all his Epistles, speaking in them ofthese things;
" in which are some things hard to be understood, which they
" that are unlearned and unstable wrest, as they do also the other
" Scriptures, unto their own destruction. Ye Iherefore, belftved,
" seeing ye know these things before, beware lest ye also beipg
" led away with the error. of the wicked, fall from' your own
•' stedfastness. But grow in grace, and in the knowledge of our
'" Lord and Saviour Jesus Christ : to him be glory both now anii
" for ever, Amen." ' But James is so vehemently hostile to
' those who imagine that faith without works avails to salvatioDj
' tbat he compares Ihem even to devils, saying, " Thou belie»est
" that there is one God ; thou doest well : the devils also belieye)
" and tremble." 'What can be more.concise, more true, more
• strong ? Since we read also in the gospel, that the devils said
* this when tbey confessed Christ to be the Son of God, and were
' reproved by him ; which was praised in the confession of Peter.
"What doth it profit, my brethren," says James, "though 3
" man s»y he hath faith, and have npt works? Can faith saw
" him?" • He says also, thr* " faith without works is dead."
' To what degree then are they deceived, who promise thew
* selves eternal life from a dead faith ? Vol. yi. p. 176,'

ON THE PIFTH CHAPTEE. 468
among them : but as it is not wholly unscriptural,*
it only needs a proper interpretation. ' To those
' only who lead good lives ;' that is, who shew their
faith by their good works. — ^The reader of quotations
to this effect, adduced, as ' directly opposed to the
' tenets of Calvinism,' unless he is conversant with
the argument, will of course be led to think. Surely
there must be somejihing very abominable in the
sentiments of the Calyinists, which it was not pro
per expressly to mention ! Even the passages ad
duced as directly against them, so ascribe every
thing good to the grace of God, and leave man so
completely without any thing of our own to rely on,
or boast of, that we cannot cordially receive them :
what then must Calvinism itself be ? But, " Be it
" known unto you. Men and brethren," that these
quotations are more prominently Calvinistick, by
far, than our sermons in general are ; or our publi
cations, except as special occasions sometimes call
tis, to be more explicit in stating our sentiments, to
guard against misrepresentation and misapprehen
sion : that all we object to, in them, even in con
troversy, is merely inaccuracy of expression, as in
consistent with the writer's own words in other
places, as well as with our sentiments : and that,
where men approach so near our views, as these
quotations do, provided their lives be consistent, we
give them most cordially the right hand of fellow
ship, as brethren and fellow-labourers ; nay, we c^o
this without reserve to many, who are still further
* Matt, X. 37. Luke xx, 35. Eev. iii. 4.

4^4 iiEMAnkS
from accuracy in either reasoning or speaking tffi
these objects ; but who " walk circumspectly," (or
" accurately, ctitpi^wc,) as professing repentance to-
" wards God, and faith towards oqr Lord Jesus
" Christ." Indeed no small proportion of theevan^
gelical clergy would object" to many expressions in
Augustine, as too much approximating to Calvinism,
Yet they are cordially received by their brethren,"
" but not, to doubtful disputations," It would really
surprise those, vvho imagine, that our chief earnest
ness is about the ' high points of Calvinism, to be
present incog, in the company ofa select number of
the evangelical clergy ; vvho are aware, that on this
doctrine, of personal election and final persever
ance, they differ from each other ; to observe, that
in a conversation, wholly on some select religioii^
subject, intimately connected, as they suppose, with
their ministerial usefulness; and continued during-
two or three hours ; these subjects are never once
mentioned, and often not hinted at. Nay, I verily
believe, that in the earnestness of the enquiry, how
they may best make progress in personal religion^ and
in doing good to their congregations ; they scarciely
occur to the thought of any present. If, boweverjf
any thing be brought forward respecting them ; Jt
generally, passes off by some one saying, ' We know
•each other's sentiments on that point; and we
' agree to differ amicably : Dismiss'^ the subject,'—
Thus we often meet, and converscj and prayj to
gether; and part, more cordially united,- than before;
even though vve must think each other mistaken on
this point. But we are agreed in so many other

ON THE PIPTH CHAPTER. 46®
matters of prime and essential importance;; that un
less, we are called on to deliver our sentiments on
these doctrines, we seldom mention them. This> I
apprehend, is very differtent from what is generally
supposed: but I can confidently affirm it iS' com
monly the case with the evangelical clergy, when
they meet together.
P. ccccxiii. 1. 20;. ' / dit not, &c." Whether
Attgustane's remark on our Lord's words to the
young ruler, be admitted as leading the mind to the'
genuine intention of them, may be qiiestioned; or
wljether this account, which he gives- of the pro-'
ceedings at the day) of judgment, be correct or not:
yet the general doctrine agrees with, virhat Calvinists
consider' as the trae meaning of the Holy Scriptures.
Thu.s^ even thosewho are decided Calvinists, r^d in
eaeihi others, publieationsti, expositions of Scripture,
and doctrinal statements, and deductions- of a prac
tical nature; which do not entirely coincide with
their own views on the same subjects: artdi yet they
are satisfied , that the wdterS- ^ree with them^ on
the. whole,, even in their doctrinal sentiments^ as
well as in their general views i of practical and ex-
' ' I do" not see why the Lord should say, " If thou wilt enter
"into life, keep the commaiidments ;" ' and he «namerat«ii-thoSe^
' things which. belong; to good -moials; if, wiihout keeping these
' things, eternalliffr inay. be obtaned by faith alone,. " which is
" dead without work*." ' HoW) again, will that be true, which-
' he will say to those-, whom he- is about to fdacs' on the left hand,
" Depart from me, ye cnrsed, into everlasting fire, pregsneA fot
" thaiievil and his angftlft :" ' whom he dtses not blaiafe, becaiiWe
' ' tbey did not believe in ihina, , but because tlxef, did- H6t perfiwm
' good works. Vol, vi, p. 179^'
VOL. II. H H

455 ¦ Semakks
perimental Christianity.— Indeed, I should net hoffce^
these trivial deviations, from our tenets, or our in
terpretations of Scripture; except as I fear that,
omitting to do this, I should be thought to shrink
from the investigation, when something discordaiiit
to our views has been adduced. In general, it ij
enough to say, that I should consider any modern
writer, as much a Calvinist, as I desire any one to
be who -should write in the general language of
Augustine. P. ccccxliii. 1. ^, 'Alluding, 8ec.'^ On what ac
count the passage referred to, (" other foundation
'•' can no man lay, than that is laid, which is Christ
"Jesus,) is called difficult, I cannot understand.
It is indeed difficult to the self-wise and self-right
eous to be told, that no warranted hope of salva
tion can be rested on any thing else, than on Christ
Jesus ; on his person, righteousness, atonement, and
mediation ; that God has " from the beginning laid
" this foundation," for the hope of fallen man ; and
that no other can be laid, which is at all to be de
pended on. But, I must be bold to say, that where-
ever this difficulty reraains, it is, because the persons
concerned, in " going about to establish their own
' ' Alluding to a difficult passage in St. Paul's first epistle to
' the Corinthians, iii, 11, he says, ' I confess I would rather hear
' those whd are more intelligent and more learned, who so ex.-
' pound it, that all those things which I have mentioned above<
¦' remain, Irue and unshaken ; and whatever other things I have
' not mentioned, in which the Scripture most clearly testifies,
* that failh does not profit, except that faith' which the apostle*ha»
'defined^ that is, " which .wor.kelh by love;" ' but that it cannot
"^ save withoiit works. Vol, vi. p. 180.' .^

ON THE &IPTH (SHAPTEB. 46/
" rigliteousness,- have not submitted to the rlght-
" eousness of God, For Christ is the end of the
" law for righteousness to every one that believeth."
Augustine's humility is, however, worthy of imita
tion ; and all he says in this quotation is entirely
coincident with the general views of modern Cal
vinists. P. ccccxliii. 1. 21. 'All are, &c.'^ It is pro-^
hable, that Augustine meant, in the former part of
the quotation, children, who had not added volun
tary transgressions tb original sin. The whole is,
however, decidedly Calvinistick, as far as original
sin is concerned ; and the death of the sinless Sa
viour, for the sins of all, " that whosoever believeth,
" should not perish, but have eternal life,"
P, ccccxliy, 1, 1. ' They, &c.'^ Ifthe things, for
which we pray, in behalf of unbelievers, be such as
they must either will for themselves, apart from pre
venting special grace, or they never will have at all ;'
why do we pray, ' O Lord, take from them all ig-
' norance, hardness of heart, and contempt of thy
' word, &c.' This sentiment, which is here ascribed
to Pelagius, and is alas ! too common, "even among •
' ' All are dead in sins, without the exception of any one per-
' son, either in original sins, or in those which are added volun.
' tarily, either ignorantly or knowingly, by not doing what is
' just ; and one living person died fo^ all who were dead, that is/
' He whohad no sin whatever. Vol, vii. p. 579.'
* 'They (the'Pelagians) destroy the prayers which, the church
' ' makes, either for unbelievers, atid those who resist the dpctrine
'' of God, that they may be converted to God ; or for believers,
' that their faith may be increased, and. that they may persevere
' in it. Vol. viii. p-. 8&.' H tt 2

468 . HEMAEKS
the clergy of our church, destroys, or sets asidft siich
prayers, as needless and useless.
P. ccccxliy. 1. 7. ' Which, hc.''^ FreCrwill, or
free agency, a^s, connected with responsibility, mu.st
be here intend€;d ; and i J; appears, astonishing, that;
these ancient fathers S;hould have found any need, sq.
frequently to recur to this point, which seems ab$p-
lutely undeniable. I apprehend, that the wprs^parts
of^ pagan philosophy, concerningyam/ necessity, had,
been adopted and evpn perverted by hereticks, aii^,
interwoven wjth evangelical doctrines ; and so m^de
an excuse for actual wickedness, as if the effect of
necessity, or compulsion, and; so, unayoidable, ai)4
not deserving of pqnjshment. A few wrong headed
persons, indeed, rnay now, be found, who talk, as if
man vvere a sort of tnacJ^ine, in what, he did, whether
good or bad: who yet are very angry when their.
servants or relations act improperly towards thetn:
but I would as soon go to a madThouse, and dispute
with the lunaticks ; as argue with human, beings,
vvho, on the first, outset, renounce all, which rend£;rs
man accessible either to argument, admomtiot^, or
persuasion. Probably, there is not one of this cast,
' ' Which free-will if God had not given, there coul,4 be 110
' just sentei^qe of punishment,, nor reward for right conduct, no,r
' a divine precept tp repent of sins, nor pardon, of sips, vJiipP
•¦ God has given us through our Lord Jesus Qhrist; because he who
' does not sin wilh his will, doesnot sin at all, — Which sins,, asl
' have said, unless we had free-will, would not be-sins. — 'W^^^^'
' fate, if it be evident that thpre is no sin where there, is not fte,?,-
' will, I desire to know w,hat harm the soulh^s dj^ne^ tbijt,'*
' shonld be punished by God, orrepentof sin, ordes^ryespsVdfl'?'
' since it ha» been" gailty of po .rfn. Vol, viii. p, IQ),.*

ON T-HE FIFTH CHAPTER, 46^
amnhgall the evangelical clergy, and scarcely any in
their congregations : ior facts prove, that persons of
this descriptbn, generally recede from all pubilck
means of instruction.
P. Ccccxlv. I, 6. ' That there Is, -^c." Mahes,
or Manichaeus, was the founder of the sect of the
Mariicheeans.^ It is wonderful, that in this con
nexion, no mention should be made of the fall of
man, and the depravation of our nature in hini ; nOT
yet of that Tehovation, by the Holy Spirit, which
restores believers to the divine image, in knowledge,
i4g^teotlsness, and true holiness. It will not, how
ever, be thought, that Augustine did not belijive
these docti-ines : though, vvhileJar^uing on ohe psir-
ticnlar stibj^ct, with his opponent, he for the, time
lost ¦sight df theih. ' He shews power, &c;' that is,
the pbVirer bf dhoosing one thing in preference to
anotherj according to the pf'evailing inclinations of
his heart. * Every 6ne haJs it in his will, &c:' tha!t
is, no compulsion, or decree deprives man of free
' ' That there Is free-will> and that from thence every pne sins
' if he wills, and that be does not sin if he does, not will, I prove
' not only in the bivine Scriptures, which you do not understand,
' but in the words of your own Manes himself. — ^Hear then con-
' cerning free-iXrill, first, the Lord himself, vVhere he speaks of
' two trees, Which you yourself have mentioned: hear hirn saying,
'* Either make the tree good, and his fruit good ; or else make
" the tree corrupt, and his fruit corrupt," ' When, therefore, he
' says, either do this, or do that, he shews power, not nature.
' For no one except God can make a tree : but every one Etas it in
' his will, eiOiej: to thbos'e those things which are good, and to be
' a good tree ; or to choose those things which are bad, and to b»
' a bad tree. Vol. viii. p, 488,'
» P, 525, Refutation.

470 EEMARKS
agency, But if aH are by nature indisposed to choose
what is good, and disposed to choose the evil ; a
divine influence, or special grace, must incline the
heart to make the right choice.
P. ccccxlv, 1. 23. ' /« infants, &c.^ ' The sacrament
' of regeneration precedes.' To 'hold christian piety,'
before ' conversion takes place in the heart,' is not
very consistent, either with Augustine's own doc
trine, or that of the Scriptures. The tree must be
grafted and made good, before it will hear good
fruit. If an infant be regenera,ted in baptism, and
do not afterwards lose the grace of baptism, but
* hold christian piety ;' it does not appear what con
version is needful. — ' The mystery which has pre-
* ceded in the body.' This is a specimen of that
unintelligible language, concerning sacraments, by
which the mere external administration was supposed
to communicate some special -benefit, independent of
the mind and conduct of all parties concerned, and
distinct even from the thing, signified by it ; which
gradually introduced transubstantiation, the opus
operatum, and a great proportion of the superstition
and idolatry -of popery. But what example can be
adduced from Scripture of this language concerning
the sacramental signs, either of the Old or of the
New Testament ? " If any man speak, let him
" speak as the oracles of God."^
^ ¦ In infants who are baptized, the sacrament of regeneration
' precedes; and if they shall hold the christian piety, conversion
• will follow in the heart, the mystery of which has prec6de4 '»
? the body. Vol, ix. p. 140.*
» Remarks on p. 441, Refutation,

ON THE' ii-lPTtt CHAPTEE. '471
' P. ccccxlvi, 1.3. 'Let us, &c." This perplexed
passage shews what difficulties the writer found re
specting his subject ; in solving which, the moment
that he laid the Holy Scriptures out of his hands ;
he would be left, without any competent guide, to
extricate him from the labyrinth of his fluctuating
speculations and reasonings. And what truly humble
man, Calvinist or Anticalvinist, who has deeply
thought on these subjects, has not fislt difficulties
and objections meet him, on each side ; especially,
when he first engaged in such enquiries ? In modern
times, however, these points have been so fully can
vassed, that most theologians can more accurately
explain their sentiments, and more acutely argue in
behalf of them, than Augustine could be expected
to do. Yet when we venture one step beyond what
is plainly revealed in the oracles of God, we are
consciously out of our depth; and soon find our
selves involved in difficulties, which we are not able
to remove. In order to understand the Scriptures,
dong with daily reading, meditation, and diligent
comparing of one part with another, with perse-
t . ..
¦ ' Let us therefore first say this, and see whether it satisfies
' this question, that ftee-will, naturally given by the Creator to a
' rational creature, is that middle power which . may -either be
' directed to faith, or inclined to unbelief; and iherefore a man
' cannot be said to possess that will whereby he has' believed in
• God, which he has not received, since, when God calls; he
' rises from free-will, which he naturally received when he was
' created. But Gqd wills, that all men should be saved, and
' come 'to the knowledge of the truth;, not so, however, as to
' take away free-will frora them, which using well or ill, they
' may most justly be judged. Vol. x, p llSi'

4^'tlt, «EJWAK«S
veril^g «ssidtiity ; constant and earnest prayer to the
Giver of heavenly wisdom, is indispensably neces
sary ; for divine .grace alone, freeing the mind frojn
pride and from the bias of prejudices and passient,
.f»id ipijepanaig tbe heant to receive the word of GcA
Wtiljh meekness, humble teachableness, implicit faith,
and ardent lave of the trut^a ; can render thc eye of
tiie mind capable of discerning clearly and distinct^,
the otejeots set before us in the light lof revelatian,
But, if any one should fsay, Haye y®u, after iSo many
years, any difficulties stiU rernaining in respect of
your tenets? I would ans>wer, by asking hira the
game question. Let me know what your creed is ;
and I will undertake to press you with difficulties
respecting iit, ,at least as great, as ean be brought
against mine : and if you be a sceptick or atheist
%vho profess to have no creed, you will be assailable
hy still more insurmonntable olgeotions. In this
world we are but children in the knowledge of divine
things : even the apostle knew but in part ; aod
considered his knowledge, even at its highest ad
vancement on earth, when compared with the light
of heaven ; as resembling, his thoughts and lan
guage, when a child, compared with his views and
discourse when he became a man. Our wisdom is
to receive ^^ the testimony of God, which is sure,
*' making wise the simple ;" and to be satisfied to
wait for clearer light, till we come to the bright
worid above. « But if any man think, that he
^' know any thing, he knoweth nothing yet as he
" ought to know." " Oh, the depth of the riches
" bpth pf the wisdom and knowledge of God ! how

ON THE PiPTH CHAPTEK. 473
" unsearchable are his judgments, and his ways past
" tindi'Bg out ! For who hath known the mind o'f
"(the Lord ? or, who hath been his counsellor ? Ot
« who hath first given to him, and it shall be recom^
"ifeensed to him again? For of him, and to hitn,
" iuadithtBugh him are all things: to wbom be gloi^
'"ifor ever, Anaen."^ Thus the apostle closed his
discussions on these deep subjects ; and it would be
\Wq11» -if all, iwho enter 'on them, wodld ^op, where
he stopped; ^and close ^with his humlble aderatitfn of
the incomprehensible God.
What Augustine means by saying, ' when Cod
' calls, man rises from free-will,' does not clearly
appear. Calyinists suppose, that he rises to free
will, in their sense of that term. He was before a
free agent, but his will was enslaved by sin, so tbat
he could not will what was spiritually good: but
ef^ctual calling looses these bonds, and he fi-eely
chooses the path of heavenly truth and holiness. It
seems, that Augustine did not clearly see, how this
inclining of the heart by divine grace could take
place without interfering with free agency; in which
be must be allowed to favour the tenets of our op
posers : yet he held the doctrine of grace, even by
seeming to renounce that of free agency, in those
who receive it.'
P. ccccxlvi. I. 17, The nature, &c."* 'If it can
' Rom, xi.33— 3D.
' ' The nature of mankind, born of the flesh of that one
' transgressor, if it can be sufficient to itself to fulfil the law, and
' perform righteousness, ought to be secure of reward, that is, of
' eternal life, although, in some other nation or at some former

47-4 EEMAEKS
* be sufficient to fulfil the law, &c.' If any man, ih
what age or nation soever, fulfilled the law, or even
performed righteousness, according to the scriptural
meaning of the word, even that which is good" in
the judgment of a holy God ; he would be secure
of a reward. " But the Scripture hath concluded'
" all under sin, &c." " The sacrament, &c,' ' and

€ period, it has been unacquainted with faith in the blood of
' Christ. For God is not unjust, to defraud the righteous of the
' reward of righteousness, if the sacrament of the divinity and of
' the humanity of Clirist which was manifested in— the flesh, has
* not been announced to them. "For how should they believe
" what they have not heard, or how should they hear without a
" preacher? For faith cometh by hearing, as it is written, but
" hearing by the word of God. But I say. Have they not heard ?
" Their sound went into all the earth, and their words untp the
"end of the world." ' But before this began to take place,
' before the preaching itself arrives at the ends of the world,
' (because there are still nations, although, as it is said, very few;
' to whom this has not yet been preached) what will human
' nature do, or what has it done, (which had either not before
' heard what was about to happen, or has not yet been informed
' of what has taken place)— except by believing in .God who
' made the heaven and the earth, by whom it perceives itself alsb
' to have been naturally made; and by living rightly, it fulfils his
* will, without 'any faith in the passion and resurrection of Christ!
' Which if it were possible, or be still possible, I also say this,
' which the apostle said of the law which the single nation of the
' Jews received — (how much more justly is it said of the law of
f. nature, which all mankind received)— If righteousness is by
* nature, then Christ is dead in vain ! But if Christ be not dead
' ^n vain, then all human nature can b^ justified and redeemed
' from the most just anger of God, that is, from vengeance, by ao
' means, except by faith and the sacrament of the blood of
' Christ. Vol. X. p. 128.'
' Gal. iii. 22. StosAskts, shut up together.
3

ON THE FIFTH CHAPTEB. 475
* the mystery of external baptism.'* How strange
to use these terms, as if of the same import ! As if
the incarnation of Christ was an outward sign of
some inward benefit ! Or, as if baptizing with water
was " the great M3'stery of godliness !" — Augustine
was evidently convinced by scriptural evidence, that
the salvation of those, who never heard the gospel,
could not be maintained ; as the conclusion unde
niably pi^oves. His benevolent heart, shrinking frora
the awful view of a large portion of the human race,
being " without Christ, without, hope, without God
" in the world ;" (and this in connexion with the
doctrine of eternal happiness or miseiy ;) revolted
from the prospect, and seemed to long to escape
from its oWn principles ; it hesitated, and attempted
to find out some plan of compromise ; but it was
constrained to relinquish the atjepipt. Few reflect
ing persons are strangers to what Augustine felt,
when he wrote this passage. But we must cease to
reason and speculate : we must abide by the word of
God ; and say to every rising objection, " Shall not
" the Judge of all the earth do right ?" — ' The sacra-
' ment of the blood of Christ.' Here the sacra
mental sign is confounded vvith the thing signified,
even " the blood of Christ which cleanseth from all
" sin." This is precisely the same mistake as to the
Lord's supper, as that which confounds outward bap
tism with spiritual regeneration ; and leads to the
same reliance on external forms.*
' P, 445, * ilemarksonp. 421, 422, Refutation. .

476 KEMAtlK-S
P. ccccxlviii. I, 3. 'If he, &c." If our bppo-
nents did once decidedly and consistently allow 'the
full import of this quotation, we should ask no
more; the controversy would be terminated, -Nb
modern Calvinist could have stated the matter more
•exactly, 'it seems the controversy between Augus
tine and ^elagiu!5, principally turned on the same
hinge, as that of modern Calvinists with thei'r oppo
nents. P. ccccxlviii, 1. 12. ' Wherefore, &C.''* The la=n-
g^uage of this quotation is rather deficient in preci^oii.
yet no reasonable man can doubt, btit that the writer
and commentator meant, that no faith would justify
a man, except that, vvbich being living and opfertftiVe,
" wrought by love," and produced obedience.
P. ccccxi ix. I. e. ' Fery, &c.'^ The passages
' ' If he (Pelagius) will agree that the will itself, and this
' action^ are assisted by God, and so assisted that we cannot will
' or do any thing well without that assistance, no controversy will
' be left between us, as far as I can judge, concerning th» assist-
' ance of the grace of God. Vol. x. p. 251,'
* 'Wherefore, except on account of faith ? which, although it
' saves no man wiihout works, (for that is not a reprobate " feitfa
" which worketh by love ;") ' yet by it sins also are forgiven,
' because " the just live by faith," Vol. x. p. 457. — ' This,
' (says Menardus an editor and comnientator of Barnabas's Epis-
' ties) rightly explains the meaning of this passage, " ITie just
" Ijveth by faith :" ¦ namely, not by a solitary and naked feilh,
' which is reprobate, which is void of good works, but by tbat
' faith which \k'orketh by love, which is joined with good works,
' Coteler. Ed. Apost. Fathers, vol. i. p. 20.'
3 ' Very different opinions are maintained in many parts of hie
' works, and particularly in his Treatise De Dono Perseverantia;.

()

ON THE FIFTH CHAPTER, 477
quoted are sufficiently favourable to the tenets of
Calvinism, except a few inaccurate expressions : or
else, if the appeal were made to human authority,
it might be worth while, to extract some things from
those more highly Calvinistick writings of Augustine,
to which his I^ordship refers. Every reflecting man,
as well as Augustine, must be aware, that the deep
and difficult subjects, relating to God's predestination,
should be stated with great caution ; that they may
not be perverted and wrested to bad purposes, by
the fpult of the teacher. But we can prescribe no
exact words, in which to propose them : except the
language of Scripture; or, as one of the establish
ment, i may a,dd, that of our seventeenth article.
But, how weare to know those, who are not elect,
and what occasion there is, to be so. cautious on their
account, does not appear, When sinners truly re
pent, believe, love, obey, become new creaturfes,
and walk in newness of life, " we know, their elec-
" tion of God :" but, we cannot know, who are npt
elect; for the most ignorant, obstinate, and malig
nant, may hereafter repent, believe, obey, love, be
come new creatures, and walk in newness of life; for
any thing, which we can know to the contrary, — »As
Augustine's work, De Dono Perseveiantice, has been
mentioned, I shall here state a few particulars on
that doctrine, which is commonly caljed ' final per-
' severance ;' but which is better described in the
' At the .end ofl that Treatise he seems aware of the dangerous-
' tendency of what he h^fcthere written concerning grace, prede^-
' tination, and faith, and thinks it necessary to prescribe the very
' words in which those doctrines ought to be delivered to persons
' who are not elect.'

47 S ItEMAKKS
words, The gift of perseverance. Our vie wS on this
subject are generally misunderstood : and, it must
candidly be acknowledged, that very many crude and
unscriptural things have been delivered and published
respecting them, which haye given too much occa
sion to these misapprehensions. But, I trust in the
following positions, I shall deliver the sentiments of
the more Calvinistick part of the evangelical clergy,
as well as my own.
1 . We do not hold, that all, whom the most dis
cerning christian, or minister, considers as true
christians, will be " kept by the power of God
" through faith unto salvation :" for God alone can
search the heart ; and he may see that to be a dead
and temporary faith, which we, in the judgment of
charity, think living and permanent.
2. Much less do we think, that all who contend
for the doctrine of final perseverance, vvill be thus
preserved : for alas ! many of them have nothing
but notions, formality, hypocrisy, enthusiasm, and
presumption, in which to persevere.
3. Nor do we confine the benefit of what, the
learned and pious Witsius calls conservation, exclu-
avely to those true christians, who believe the doc
trine ; but we extend it equally to those, who cannot
receive it. Of all those, whose faith worketh by love
of Christ, of christians, of holiness, and of all man
kind, with genuine benevolence, shewn in its proper
effects; and who yet cannet receive this doctrine,
vre are ready to say, in the virords of the poet ;
^ Oh fortuiiatl nimium, sua si bona norlnt,'

ON THE FIFTH CHAPTEK. 479^'
4. Nor do we maintain, that any man can know,
that he is interested in this unspeakable privilege ;
except by giving diligence, in all the means of grace,
and in all holy obedience, to " make his calling and
" election sure ;" and so is enabled to say to our
Lord, with Peter, " Lord, thou knowest all things,
" thou knowest that I love thee ;" or, with St, Paul,
" I am crucified with Christ ; nevertheless I live :
" yet not I, but Christ liveth in me : and the life,
" that I now live in the flesh, I live by the faith of
" the Son of God, vvho loved me and gave himself
"for me." ^
5. Nor is it our opinion, that he who is warranted
to speak this decisive language will be endued with
the gift of perseverance ; except by habitually exer
cising " faith, which worketh by love;" and love,
\Vhich constraineth to devoted obedience, in all good
works. ' The grace of God, working with hira,
' when he has a good will,' generally, as we suppose,
preserves him in an uniform course of upright obe
dience : but if he be left to fail in this, he must lose
his confidence ; and will be brought back into the
paths of righteousness by rebukes and corrections,
perhaps with grievous terrors, and by renewed re
pentance, faith, and obedience. Though the Re-
" deemer "prays for us, that our faith fail not,"
and that we may not finally perish ; yet he exhorts
us also, to " watch and pray, lest we enter into
" temptation :" and if we neglect this, the best
' thing that can come upon us, is such a rebuking,
,' John xxi. 17. Gal, ii. 20.

480 REMARKS
loving frown from the offended Saviara:, as sball
cause us to weep bitterly: but if any do indeed com
mit sin, and live and die without deep repentance,
they will certainly perish.
We. believe, however, that all " who are born of
" God," and have the faith above described, and, are
sealed by the Spirit of adoption, will be. kept from
thus departing from God,: for " he will put his fesr
" into. their hearts, that. they shall not depart from
" him." Yet, however safe we may be, in reality,
we can have no warranted comfortable ground to
consider ourselves, as thus secured by the everlasting
and well-ordered covenant ; except as weare, at tbe
time, walking with God, in unreserved obedience.
We may lose " the joy of God's salvation;" butthe
SEdvation itself will not be lost, by any true bCf
Hever. 'It is grossly contrary to the truth ofthe
' Scriptures to imagine, tliat they who are thus rer
' newed can be unborn again," This is. a brief
statement of our views ; which, we suppose, to be
grounded on the Scriptures quoted below, * and, on
many, others. I do not, however, mean to argue'
the point, but father to state our sentiments ; and,.
in a certain sense, to apologize for holding such
unpopular tenets. If any solid and satisfactory ex
planation can be given, of these scriptures, wbicl»
excludes this doctrine, let it be fairly attempted.
' Archbishqp Leighton. * Ps, xxxvii. 23, 24. 28. ciiL llT-
Jer, xxxi. 34. xxxii. 39, 40. John iv. 14. v. 24. vi. 39, 40; 44"
47. X. 29— 31, xiv. 19-^23, xvii. 20— 24, Rom. v. 9, 10, viii.
17. 28—30. Eph,iv. 30. Phil. i. 6. Col. iii. 4, ,lThes, v,9.23,
24, 2Tbes, ii. 13, 14, lPet.;i,3— 5.

ON THE FIFTH CHAPTER. 481
Yet, the more candid, ev;en of our opponents, must,
1 think, allow, that we have plausible grounds for
our sentiments : we ourselves think them unanswer
able. It may also be observed, that when „ apostates
are spdken of in the New Testament, almost always
some intimation is given unfavourable to their pre
vious character. " These have no root in them-
" selvies." Tiie foolish virgins had " no oil in their
" vessels." The " unfruitful branches" of the Vine
" are broken offi" " They went out from us, be-
" cause they were not of us." " There must be
" heresies, that they who are approved may be made
" manifest," It appears also, to us, that the christian soldier,
when fighting vahantly " the good fight of faith,"
vvith many a severe contest at the present ; needs
Some better security for the future, against final
defeat' and everiasting ruin, than his ovvn wavering
resolution, and his own heart, whicli he knovvs td
be extrert'ely deceitful : for " he who trusteth in his
" own heart is a fool," He and he alone " who
" Continueth to the end shall be saved," " Hitherto
" (jod hath helped me." But 'on what am I, to
' rely for the future ? On my own heart ? God for-
' bid!' Is there, then, any promise, or security, to the
triie' believer,' oh which I may rest roy. confidence,
arid say, " life liath delivered, ahd doth deliver, and
"in him I trust, that he will yet deliver?" That
" bewill deliver me from eyery evil work, and pre-
" serve me to his heavigrily kingdoin ?" Deplorable
is'. the case of that nian, who knows the deceilfulness
of liis own heart, and the power and subtlety of his
VOL. II. I I

482 ItEMAKKS
enemies; and who cannot xjonfide in the faithfulness
of God, except in subordination to his own faithful
ness as the prescribed condition, on which at last the
\yhole depends! It is impossible, that an unwatchfu}
and negligent person can have that consciousness of
love to Christ, and other holy affections; which legi
timately authorize him to take the comfort of God's
promises to this effect : it is presumption for him to
attempt it : yet cordials are not to be wholly expelled
from the materia medica, because some persons in
toxicate themselves vvith them.
• CHRYSOSTOM, SQS.
Benedict Edition.
P, ccccl, 1. 8. If, &c.'' This is direct Pelagian
ism, and as much opposed to the ninth article of our
church, even as explained in the Refutation, as it is
to the tenets of Calvinism.
P, ccccl, I. 13. ' In speaking, &c.'^ The con-
' • If vv>ickedness were inherent in men by nature, any one miglit
' with reason resort to an excia^. But since we are good or bad
' by our own free-will, what plausible ground could he assign,
' &c.? Vol.i. p. 83."
' ' In spealiing of the apostles as persons to be imitated, be
' supposes some one to object, that they enjoyed an extraordinary
¦ portion of grace ; to which he answers, ' If we were commanded
' to raise the dead, or to open the eyes of the blind, or to cleanse
' lepers, or to make the lame to walk, or to cast out devils, or
' to cure any other diseases of that kind, this excuse would have
' some weight. But if a strict attention to conduct be required,
' anda display of obedience, where is the reasonableness of tins
' objection ? For you also enjoyed divine grace at your baptisni)

ON THE FIFTH CHAPTER. 483
fusion arising from speaking of miraculous gifts, as
an extraordinary degree of sanctifying grace, can
not here pass unnoticed. Many had miraculous
powers, who had no sanctifying grace. It is a per
fectly distinct thing to make any one a prophet, than
to make him holy, and to renew him to the divine
image. — It does not, however, appear, that the te
nets of Calvinism are here decidedly opposed, except
as baptism, however received, is thought to be
uniformly attended by regeneration, or by some
special grace,
P. ccccii. I, 20. ' They were wholly derived from
' the powers of God,' — Are not ' all holy desires all
' good counsels, and all just works, as wholly derived
' from God ?'
P. ccccii, 1. 22, ' They displayed an angelick conduct ;
' and that was the effect of their own diligence, with
' assistance from above.' This is so far opposite to our
tenets, as it excludes, or passes oyer, the ' special
'preventing grace of God putting into our hearts
' good desires,' and inclining our hearts to keep his
commandments, but no further.
P. ccccliio I, 6, ' For if they become thusadmi-
' rable, not through their own free-will, but only
' through the grace of Christ ; what prevents all
'men from being so?' — Ans. A depraved 'nature,
which nothing but divine grace can remove, and
which God imparts, " according to the eternal pur-
' and were made partakers of the Spirit, although not so as to be
' able to perform miracles, but in a degree sufficient to secure a
' right and correct behaviour; so that tbe perverseness lies iivour
1 ' own negligence only.'
I I 2

.464 BEMARKS
t .• i ' ' -
" pose, which he has purposed in himself."— The
pious reader' will feel, that he has got into a colder
climate, and much further from the enlivening
beams of" the Sun of righteousness," in these quo
tations, than in those from Augustine. It needs not
here be determine(|, which of the two was the most
learned in other respects ; but surely Augustine was
a better proficient in the school of Christ, than the
eloquent Chrysostom was I
P, cccciii, h 9, ' For grace, if it did not first re^
' qiiire our exertions, would have been abundantly
' poured into the minds of all men,' — Then, in the
strictest sense, one man makes himself to differ from,
another, and the glory belongs to him, or at least
uie first and largest share of it. But " it is God, that
" worketh in us both to will and to do, of his good
" pleasure." P. cccciii. 1. 15. ' God havins:, &c.'' God ex-
amined the will of Saul, the persecutor ; and, fpre-
seeina: that he' was willine; of himself to be converted,
. c ' ''O ' ' ' ¦ ¦ . '•¦¦¦¦ , i , .J ¦ '
unto Christ, he purposed to help him ; and thus he
chose him to be an apostle. Doeis this agree with
the history of Saul's conversion, or his^ own accdijut
of it ? " God, wKo Is rich in mercy, for his great.
" love wherewith he loved us, even when dead in
\, - ' ,'1 1' .1, ; . ; .. ¦ . . ' iv ' ;." ¦
" sins, hath quickened us together vvith Christ." —
¦ * God, having at first examined the will, so gave grace before
'that blessed' person displayed any thing ^o b^ admired, hear
' what he says concerning him ; " He is a chosen vessel unto me,
" tohear my name before the gentUes, and kings, and the chil-i
" dren of Israel!" He who searcheth our hearts, declared these
' thing! before grace wds given,'

ON THE FIFTH CHAPTER. 485
But tnis subject has been fully discussed in the re
marks on the first chapter; and it is indeed the yery
centre and substance of the whole controversy be
tween Calyinists and their opponents ; as it seems
to have been between Augustine and the Pelagians.*
P. cccciii. I. 26. ' With respect to correctness of
' life, any person who wishes it, may be such an one;'
— that is, as the apostle Paul. It would be well, if
those, who entertain such sentiments, concerning
the will of fallen man, would, with one consent,
siiew the truth of their doctrine, by exhibiting to
mankind the example of a life, in all respects, resem
bling that of this holy servant of our God and Saviour.
If wishes will suffice, why are not all the clergy espe
cially, from the highest prelate to the lowest curate,
who hold the sentiment, as holy in their lives, as un
wearied in their labours, as " instant in season, out of
" season, preaching^ the gospel ; as much crucified to
theworldand all its interests, distinctions, preferments,.
and pleasures ; a^ zealous for the honour of Christ,
and the salvation of souls ; as patient under wants,,
hardships, reproaches, and sufferings ; as constantly
abounding in the work of the Lord, and in that de
gree of eminence, which St, Paul was? Alas! after
all, they do not so much as sincerely wish and desire
tobe so; nor can they, ' without the grace of God by
' Christ preventing them, that they may have a good
* will.' If they really desired it, they would earnestly
use all means, with persevering diligence, in order to
becorae such persons: they would join fervent prayers^
» P. 444, Refutation.

.486 REMARKS
with strenuous exertions ; vvith " fastings often,"
with self denial ; with " keeping under the body and
" bringing it into subjection :" they would renounce
the friendship, and venture the frown, of ungodly
men, however distinguished ; and experience would
soon convince them, that a wish, or a transient and
indolent willingness, so far from enabling them to
emulate and equal St. Paul in holiness of life ; would
be wholly insufficient to their so much as entering in
" at the strait gate. — " Strive to enter in at the strait
" gate ; for many, I say unto you, shall seek to enter
" in and shall not be able." Chrysostom certainly
forgot, when he wrote this, both the parts of that
well known text ; " Work out your own salvation.
" with fear and trembling." " It js God who work-
'^ eth in yoii both to will and to do of his good plea-
" sure.' P. ccccliii. ' But if there be no such persons, it
' proceeds solely from want of will,' — Calvinists ac
knowledge that it is ' from want of will,' though
perhaps uot solely: We are free agents; yet, vve
have by nature no will to what is good in the sight,
of God : but they who boast that they have a will
should shew it in their lives. They are, among others,
like men" who have got- wings : let them shew this by
soaring above earthly things, and aspiring " at those
" things, which are above, where Jesius sitteth st
" the right hand of God," and not lie grovelling on
the earth, and cleaving to tbe dust, as others do.
Let them not think it enough to equal the exertions.
and attainments of those, vvho form a far different
estimate of the inoral powers of our fallen nature, yet

ON THE FIFTH CHAPTER. • 467
can say, " By the grace of God, I am vvhat I am :"
but let them prove the superior excellency of their
doctrine, by the pre-eminent holiness of their lives.
This would be the most effectual way to refute Cal
vinism and to reclaim Calvinists,
P. ccccliii, 1. 20. * Every, &c," It would then,
it seems, be decorous in iis, to speak the language of
theapostle; for' it would have the appearance of that
humility and gratitude, which become us. But if
the appearance be decorous ; must not the reality be
right and good ? It is not common to assume the
appearance of those things, which in reaJity are mean
and base. The counterfeit gives the credit of value
to the thing counterfeited. Hollow politeness shews,
that genuine modest loye, and courteousness, and
kindness, are valuable endowments ; and hypocrites
acknowledge both the reality and excellence of true
religion. But, after all, if St. Paul did not mean
what he said, his apostolical modesty is not worthy
of imitation : it is far indeed from " simplicity and
" godly sincerity ;" and more like the language ofthe
Pharisee, " God I thank thee, that I am not like
" other men, &c," than that of unaffected humility :
it cannot indeed be excused from the direct charge of
hypocrisy. Our opponents, however, allow, tbat the
language of Calvinism on these siibjects is scriptural

' " Every man has his proper gift of God, one after this manner,
" another after that.'' Observe the never.failing, but always
' conspicuous, character of apostolical modesty : he calls his own
' virtue the gift of God ; and when he has laboured much, he at-
' tributes the whole to the Lord.'

488 REMARKS
^ ,, -. _ ,.
and becoming ; yet they se;em to think_, that the less
sincerity there Is in- it, or the less we mean by if, the,
better ! — As to continency, pur Lord has determined
the question. " All men cannot receive this saying,
" save they to whom it is given;" to vi^hich our church
accords ' that such as have not the gift of confi-
' nence shpuld marry, &c,' 'The notion, that this
is a virtue, which every man might give himself, ha^
gone far in introducing that disparagement of mar
riage, which in after ages prodnced effects inex;
pressibly mischievous.
P, ccccliv, 1. 2. ' He uses, Sec.'* Thus St, Paul
spoke of his labours ; and Chrysostom, for the mo
ment, in rather a hesitating manner, approves of his ^
language : yet if we use similar esfpressions, acconv
modated to our very inferior exertions and attain
ments : if we give to the Lord unreseryedly all the
glory of what is good, and only acknowledge as our
own the sin which intermingles with it : if we; wilj
aot say, of what is good in us, ' A part is ours and d,

' ' He uses the same form in speaking of preaching, in which,
* he had undergone ten thousand labours, constant tribulatioii, in-
' expressible hardships, daily death? What does he Mj upon,
' this subject ? "I laboured more abundantly than they all;
" yet not I, bnt the grace of God which was with me.'' He does.
' not say, that a part was his, and a part Gpd's. This is hke a
' grateful servant, to consider nothing as his own, but all ihings
' his master's ; ^to think nothing his own, but all things his Lord's.
' And he does ihe same thing in another place ; for after he had
' said; " Haying gifts, diiff ring according to the grace that is given
" lous," he goes on tp reckon arnong these gifts, conduct. in ma-
* gistracies, mercy, and alnjisgiving : but it is evident to eveiTjs
' one, that these things are virtues, and, not gifts.'

ON THE FIFTH CHAPTER. 489
¦* pact is- Gbd's:.;' we expose ourselves to the seyerest
censures, and then»ostopprobripuSiterms of reproach!
Bilt all the inhabitants of heaven, ascribe thewhole,
glpry of their salvation to God and to the Lamb ; and
it cannot be wrong, tp learn, not only the humble
and thankful language of the heavenly worshippers^.
while we are here on earth ; but also that humility.
and adoring, love and gratitude, that " abundance
" of the heart," from- which this language flows, —
<?hrysostom, however, soon retracts, what he seems
to concede. — The act of almsgiving, or any other:
good work, is indeed our's ; but the dispositiouy or-
the loving liberal heart, is the gift of God : and aU
virtues, that do npt spring from that state- of heart,'
which Gpd by special grace, confers, are spurious,-
' Works done before the grace of Christ, and the in-
' spiration, of his Spirit, are not pleasant to God : — •
' forasmuch as they are not, done, as God hath willed ¦
' and commanded them to be done ; we doubt not but
' they have the nature of sin." — The Stoicks allowed,
that they owed many things to the gods: but not'
their wisdom and virtue ; these vvere their own, and
from themselves: are we then to leave the school,
of prophets and, apostles, to enter that of Zeno, jEpic-
tetus, and Seneca ?
P. ccccliv. fourth line from bottom. ' Paul called,
,&c."' Then the apostle spake what he did not mean;
' Art. xiii.
,^ ' Paul called it a gift ; for, he expresses himself thus from mb*
' desty, and not from a desire of reckoning continence as a gift,
' For if it be a gift, why, doyou threaten them, saying, that " they
,"> have damnation, because they ha-vecastoiRtheir iirst faith ?"

400 REMARKS
and what v/as suited to mislead his readers ! Perhaps
Chrysostom meant a miraculous gift: yet his lan
guage is highly reprehensible, and his reference to
the words of the apostle to Timothy shews, that hc
did not understand the scope of the apostle's argu
ment, and that he was desirous to enforce the su
perior sanctity of an unmarried life,
P. cccciv. 1. 19. ' Whence, &c.'^ ' O Lord, who
' knowest, that we have no power of ourselves to
' help ourselves.' If, however, any man had a mind
completely willing to obey the commands of God ; it
might be worth while to spectilate on his power to
accomplish his object : yet. the apostle says, " Ye
" cannot do the things that ye would :" " To will
" is present with me ; but how to perform that which
" I would I find not :" — and " Be strong in the Lord,
" and in the power of his might." But ' without
'the special grace of God, we have not the will,
' and consequently not the ability, to do wbat is
' good in his sight, I am weak ; then am I strong,'
" I can do all things through Christ, who strength-
" eneth me." — The word tyranny in the conclusion,
is very irreverent,
P cccciv, third line from bottom, ' If, &cc,'^ Is
this quoted, as opposing the tenets of Calvinism !
P. cccclvi, I, 6, ' God is, &c.'^ The fall of man
" ' Whence it is evidetit, that obedience or disobedience to his
' exhortations is in our own power, and that we suffer no necessi-
' ty, or tyranny from him. Vol. i. p. 729.'
* ' If you be a Christian, believe in Christ ; if you believe in
' Chrjst, shew me faith by works," "Vol. ii. p. 62.
' ' God is able not only to correct those who are made of clay,

ON THE FIFTH CHAPTEK. 4gl
is. overlooked, throughout these quotations : yet un
less man be fallen, what need would there be of this
correcting ? Holy angels, continuing to be, what
God created them, need no renovation ; no more
would men, had they not been marred by the fall.-
There seems here, a sort of half allowance, that re
covery from a lapsed stated, is an act of divine power.
P, cQCclvi, I, 17. ' James the brother of God.'
' Few, I apprehend, would attempt by argument, to
defend the title long given to the Virgin Mary, ' tlie
' mother of God; yet this is plausible, compared with
calling a relation of, the man Jesus, ' the brother of
' God.' Mary vvas mother to that man, who was
also " God over all," and this by the miraculous
power of the Holy Spirit : but James was merely a
near relation of Jesus, in the ordinary course of na
ture. P, cccclvi. fifth line from bottom. ' Wishes us to
' be voluntarily good.' This seems a favourite tenn
with Chrysostom : but surely it is strangely misap
plied, when used concerning the almighty God ;
" who doeth according to his will in the armies of
" heaven, and among the inhabitants of the earth,
" and none can stay his hand, or say to him. What
" doest thou ?" — " Who worketh all things after the
"counsel of his own vvill,"^ 'He does not force.

" by the washing of regeneration :" but also, through sincere repen.
' lance, lo bring back those to their former state, who have fallen
' after they have received the influence of the Spirit. Vol, ii. p,
' 330.' •Dan. iv, 35. Eph, i, 11,

^2' REltARKS
• he does not comj^el ;' but he gives spiritual life to
the dead in sin, he teaches, he draws, he inclines the
heart ; he " works in us both to will and to do."
P. cccclvii. 1. 19, W^kence, &e." The difference
between the other apostles arid Judas the traitor arose
frotn the will ; but, how was it, that all being of the
same rfattire,, the will should be so different in them,
from what it 'was in him ? Was it from nature,, or
from renewing grace ? This is the question, that con
tinually occurs: and till it be explicitly answered, all
"the rest ohly proves, (what hardly any one will deny,)
that all men , act voluntarily, whether they obey or
disobby the command of God.
P. cccclvii. 1. 22. ' When you hCar these things,
' do not imagine, that the calling carries with it neces-
* sity.' As if no medium could be even imagined be
tween compulsion, and independency on the grace of
God ! He finds none willing to obey the call ofthe
gospel : he saves none against their will ; but he in
clines the hearts of some', and he leaves others .to their
obstinacy and obduracy, as he sees good. '' Even so,"
" P^ather— for sp it seemed good in thy sight." Is
there nothing like this change produced in men's
minds and inclinations, as to the common concerns of
life ; when prPper inforniation, persuasion, and warn
ing induce them, most willingly td. adopt measures,
against which they were previously, through prejudice
and error, most resolutely bent ? It is true, this does
not reach the full extent of the caise; because there'
is a divine and omnipotent influence on the mind
,' '"Whence then arose the difference? From the will; for
• this is the cause of nwn being good or bad. Vol, ii. p. Sgl ,'

ON THE FIFTH CHAPTEB. 493
and judgment, beyond all argument and moral sua
sion, it shews, however, that there is a medium
]between compulsion ; and leaving men wholly to
themselves, -without at all influencing their judg
ment and choice ; or attempting to produce willing
ness, where it did not exist. We can only attempt
it: yet, as far as we succeed, we succeed without
using compulsion. Ood is able to produce willing
ness, withput any failure ; but he uses no compul
sion, P. cccclviii, 1. 3.' i)o2/oii, &c.'^ Is then heathen
fate, and the predetermination of the infinitely wise,
just, true, and merciful God, to be confounded by
' ' Do you see how God speaks, and what laws he lays down?
' Hear also how Pate speaks, and how it lays down contrary laws ;
' and learn how the former are declared by a Divine Spirit, but
' the latter by a wicked demon, and a savage beast. God has'
'. said, " If ye be willing and obedient," making us masters o£
' virtue and vvickedness, and placing them wjthin our own power.
' But what does thp other say ? that it is impossible to avoid what,
' is decreed by Fate, whether we will or not. God says, " If ye
" be willing,, ye shall ^at the good of the land ;" but Fate says>
' althpugh we be willing, unless it shall be permitted us, this will
'isofnous.e. Gpd says. If ye will, not obey, my words, a swor4t
' shall devour you ; Fate says, alihpugh we be not willing, if it
' shall be granted to us, we are certainly, saved. Does not Fate say
' this ? What then can be clearer than this opposition ? "What can
' be. more evident than this war, which the diabolical teachers of
' wickedness have thus sharnelessly declared against the divine ora-
' cies? l?ut, as I haves said, that denions and men like demons
' (l.mean the Greeks) should believe these things, is no wonder :
' but that yoti, who were thus enjoying the divine and saving in-
' struction, should despise these things, and adopt those absurdi-
' ties, which destroy the soul, this is of all things the most griev-
' ous. Vol. ii. p. 758.' 3

404 REMARKS
the ministers of Christianity ? — The Latin word/a/M?»
s:2:nifies spoken ; and some persons have attempted
to ^hew, that it means the mandate pr decree ofthe
tt Lie God ; but here Chrysostom is right. Fate, in
tbis view, was the thing spoken by a wicked demon;
and, as snch, contrary to the word of God. Predesti-
nation, predetermination, decree, counsel, purpose,
prediction, appointment, are expressly and frequent
ly, in Scripture, spoken of, in respect of the one
living and true God, whatever interpretation may be
put on the words : and his purposes and decrees can
not be contrary to his commands and promises. —
When' the things predetermined shall all be ac
complished ; the consistency will be manifested, to
the full satjsfaction of all holy intelligences, and to
tbe utter confusion and silencing of all the enemies
of God. — But the difference between heathen fate
and christian predestination, has before been fully
considered.' — ' Fate says, although we be willing, &c.'
Christian predestination says no such thing. The
decree, especially, implies the purpose of producing
by special, grace a willing mind, to repent, arid believe
the gospel ; ' they through grace obey the calling.'
Now all who are willing, ' to obey the calling,' are
made welcome. " Him that cometh unto me, I
" will in no wise cast out." — Chrysostom certainly
confounded christian predestination with heathen
fate; and, like many others in eyery age, "Spake
" evil of those things which he understood not." But
I ara far from imputing bad motives to him. He was
' Remarks on ch. iv. Refutation. -

ON THE FIFTH CHAPTEE. 495
a better orated than theologian ; and be was a mere
novice, in r^lpect of this controversy. — Other un
scriptural expressions occur, but similar language has
already been considered.
, P. cccclix, I, 9, ' What does, &c ' ' Did our
Lord say to Peter, ' I prevented it, knowing that
' you cannot bear temptation ?' In fact., this is a kind
of forgery: it affixes the name of Jesus to a raan's
own sentiments. Christ says " I have prayed for
" thee, that thy faith fail not ; and when thou art
" converted, strengthen thy brethren;" and he does

' ' What does this sifting meau ? To whirl about, to move, to
' shake, as when things are sifted ; but I", says he, prevented it,
' knowing that you cannot bear temptation. For the expression,
" that your faith may not fail," shews that if he had permitted,
' his faith would have failed. But if Peter, the warm adrtjirer of
' Christ, who exposed his life ten thousand times for him, and
' was always the foremost of the apostles, and was pronounced
' blessed by his Master, and was called Peter on that account, be-
' cause he had an unshaken and immovable faith, would have
' been carried away,' and would have fallen from his profession,
• if Christ had permitted the devil to tempt him as mw;h as he
' wished, what other person will be able to stand without hisas-
' sistance ? Wherefore Paul also says, "" God is faithful, who
" will not suffer you to be tempted above that ye aro able ; but
" will, with the temptatian, also make a way 16 escape, that ye
" may be able to bear it." For he not only does not suffer a temp-
' tation tobe brought above our strength, but even in that which is
' not above our strength, he is present, supporting and assisting
' us, when we shall tirst have contributed what we have of our
' own, namely, willingness, hope in him, thank.sgiving, perse-
' verance, patience. For not only in dan,gers which are above
' our strength, but also in those which are not above our strength,
• we stand in need of assistance from above, if we would resist
' manfully. Vol. iii. p. 35.'

TiEitAEKS
not add one vvord mbte. Peter was sifted, was baf
fled ; he sinned grievously, and r'epented deeply :
but, his faith failed not ; he was converted, and re
covered, and he " strengthened his brethren." Petei-
was neither exempted from the temptation, iior
enabled to overcome it. — 'He fell ; but, through the
intercession of Christ, and by his grace, he arose
again, and stood more firmly than before ; because
more humbly distrusting his own heart, more siriiply
felying on divine grace; ahd more habitually " watch-
" ing and praying, that he might not enter into
" temptation." Peter was previously an upright cha
racter, warmly attached to his Lord ; and bcld in
bis profession of faith and love ; but he was evrderttly
forward, and disposed to self preference and self con
fidence. It vvas afterwards, exclusively, that he ex
posed his Hfe for Christ. In the first danger, he re
peatedly denied him: but afterwards, by special gratie,
he was feithful unto death'. He was the f6rdnios! of
the apostles ; that is, he was the most forward. He
was pronounced blessed, because he was a true be
liever : but in the same chapter, it is recorded, that"
he drew on himself a severe r'ebuke/— " Get thee
" behind me, Satan ; for thou savourest not the things
'* which be of God, but those that be of men."\' So
far from being at that time stronger than others ; no
man, understanding Christianity, who had heardhim
say, "Though all' men deny thee, yet will riot I ;"
would have expected any other than some awful proof
of his weakness. " Before honour is huniility;' bul
* Matt, xvi. 17, 22, 23.

djj- THE lE-IFTH ftHAPT^K. A0
" a haughty Spirit before a fall." — No mari, noteveri
the inost humble, eminent, and experienced believer,
could stand under any ordinary temptation, without
" the Lord's assistance ;" much less, if Christ per
mitted the devil to tCmpt him, "as ihuch as he
" wished."—" Yet the feeblest believer may be able
" to do all things through Christ which strerigthe'n-
" eth him,"' because " the power of Christ resteth
" upon him:" so that when he " is weak, then is he
" strong."^—-' When we shaWfirst, &c,' Ifthe thiiigis
here spoken of be indeed our own, so that we cari
previously contribute them independently of divine
grace ; it does not readily appear, in what we shall
need to be supported and assisted : for God strength
ens faith, hope, love, gratitude, patience, &c, and
not by communicating physical strength, in any other
way. — " Strengthened with all might, according to his
" glorious power, unto all patience and long suffer-
" ing with joyfulness."^—- To consider "the fruits
" of the Spirit,* several of which are here mentioned,'
as our own to be previously contributed ; arid as a
condition of receiving further assistance, (for that is
implied,) only proves, what was before said, that the
writer was a very superficial theologian.
P. ccccix. I, 18. ' For if, &c.'* That Chrysostom
= Phil, iv, 13. = 2 Cor. xii. 9, 10. ' Col. i. II.
¦» Rom. XV. 13. Gal. v. 22. Col. i. 11.
' ' For if faith be a grace, and be given by the Spirit only, and
' be no merit of our own, neither those who disbelieve, will be
' punished, nor those who believe, praised. For such is the na-
' lure of graces given, that they have no crowns, no rewards. For
* a gift is not the merit of those who receive, but the liberality
VOL. II. K K

498 EEMARKS
should write such a passage in the fourth century, i»
wonderful; but far more so, that it should be tbu^
quoted in pur days : for quotation must imply a degree,
of approbation, unless the contrary be avowed. — la
point of (dpctrine, Pelagius never wrote any thing
more obnoxious : and the confounding, of the graces;
of the sanctifying Spirit, vyith miraculous powers, in-
the manner here done ; is another proof of this elo
quent and celebrated father's want of skill in polemi-j
cal theology> So far from God's not rewarding hie
own gifts and graces, he rewards nothing else, — All;
hmnian actions, are either " the works of the flesh,"
qr " the fruits of the Spirit ;" but which of these does
God reward ? " God is not unfaithful to forge| youT:
" work and, labour of love ;" but is not " love thsi
" fruit of the Spirit ?" " A cup of cold water, givp,
" to a disciple, in the name of a disciple, shall in no
" wise lose its reward." " Forasmuch as ye did it to
" the least of these my brethren, ye did it unto me."
Are not these effects of love to believers for Christ's
sake, and " the fruits of the Spirit ?"^-' Su^h is thft

'¦ of him who gives. Therefore he ordered his disciples not to rt-
' joice, because they cast out devils 5 and he expelled from the
' kingdom of heaven those who prophesied in his name, and per-
' formed many miracles, since they had no claim from their owa
' right actions, but wished to be saved by gifts only. If, then,
' this is the nature of faith, arid we have contributed nothing ouf
' selves to it, but every thing is of the grace of the Spirit, and it
' has infused itself into our minds, and we are to receive no reward
* for it, how is it that he says, " With the heart man believeth
" unto righteousnejs, and with the "mouth confession is made unt»
" salvation }"

ON THE PIPTH CHAJ-TEK. 4Qg
' nature of graces given, that they have no crowns,
' no rewards : for a gift is not the merit of those who
' receive, but the liberality of him who gives.' As
to merit, irt the strict sense of the word, I under
stood, that it was disclaimed even by our opponents:
if, however, there be no merit in " the fruits of the
" Spirit," there can be none in any other of our
works. — This might lead us to adduce again quota
tions from oiir articles, liturgy, and homilies : but
repetition, however apposite, must weary the atten
tion of the reader. — ' We have contributed nothing
' ourselves to it, &c.' — ^That is, if we be merely pas
sive in it. But God gives faith and grace, by en
lightening the mind, awakening the conscience, con
vincing the judgment, changing the heart, and inclin
ing the will : so that " we gladly receive the word,"
and say with David on a different occasion ; — " But
" who am I, and who is my people : that we should
" be able to offer so willingly after this sort ; for all
" things are of thee, and of thine own have we giveii
" thee."^ But they, who take the credit, or the
merit, Cyi faith and obedience to themselves, say with
Nebuchadnezzar, " Is not this great Babylon, which
*' I have built for the house of my kingdom,, by the
" might of my power, and for the honour of my ma-
" jesty J'"^ — " And immediately the angel of the Lord
" smote him, because he gave not God the glory.^
^' Ye are saved by grace, through faith, and that not
" of yourselves ; it is the gift of God ; not of works,
" lest any man should boast : for we are his work-
' 1 Chr. xxix, 14. * Dan, iv. 30, ' Acts xii 23,
K K 2

5 do REMARKS
" manship, created in Christ Jesus unto good works."'
According to the doctrine of Chrysostom, , neither
faith nor good works are rewardable, being the gift
of God, and the effect of his new creation ; but it
does not appear what else can be rewardable. The
will and the ability in fallen man to believe and obey,
are the gift, the operation, the grace of God: but
the good works, which by this grace we perform, are
our own actions ; and " are acceptable to God through
" Jesus Christ ;" yea, " a sacrifice acceptable, well
" pleasing to God." — Is there any thing, beyond
a scanty and proud virtue, or morality, or an un
meaning formality, or temporary efforts frpm urgent
slavish fear, or mercenary hope, which is not as
cribed to the grace of God ? — " Be thou in the
" fear of the Loan all the day long; for surely there
" is a reward, and thine expectations shall not be cut
" off.'"^ Yet elsewhere it is said, " I will give
" thern one heart and one way, that they may fear
" me for ever." " I will put my fear into their
" hearts,"^ — " Blessed are they which are persecuted
" for righteousness' sake," — " Rejoice and be exceed-
" ing glad, for great is your reward in heaven,"—
'.' If ye be reproached for the name of Christ, happy
" are ye : for the Spirit of glory and of God resteth
" upon you."* — " If ye love them that love you,
" what reward have ye ?" — " If ye love them who
"loye you, what thank' have ye? But love your
' Eph, ii. 8 — 10. » Prov. xxiii. 17, 18, marg. ^ Jer. xxxii. '
39, 40. '* Comp. Matt. v. 10—12, with 1 Pet, iv. W.
s X'/pi5, grace. " What grace have ye." 1 Pet. ii. 19, 20. Gr,
Son}8 copies have X«()i5 ©SOI', " This is thegrace of God."

ON THE FIFTH CHAPTEE. 501
" enemies ; and do good and lend, hoping for nothing
" again; and your reward shall be great."' The
conduct to which a great reward is promised, is here
(iontrasted with what, falling much below it, was not
grace, in a manner which shews, that the connexion,
between the effects of grace and reward, is inseparably
formed. — ' Stir up we beseech thee, O Lord, the wills
' ofthy faithful people ; that they, plenteously bring-
' ing forth the fruit of good works, may of thee be
' plenteously rewarded.'^ — But it is needless to com
bat further a sentiment, which opposes human rea
sonings, (or rather sophisms,) to the plain testimony
pf scripture ; which excludes true christians from the
hope of a gracious recompence for their " work of
" faith, and labour of love, and patience of hope,"
and all their fruitfulness in genuine good works ; and
which confines the reward to heathen virtues, and
such formal services, as men are capable of, without
the special grace of God! — One part of the writer's
error might arise from his confounding the sancti
fying grace of the Holy Spirit, by which we are
" created in Christ unto good works ;" with the mira
culous powers conferred on prophets and apostles. But
the main source of the whole was in the popish doc
trine of human merit ; (which at this time had made
v^st progress in corrupting Christianity ;) something
independently our own, as entitling us to a reward,
" not of grace, but of debt," or justly deserved, was
imagined: and to establish this, it must be shewn,
that what is not thus our own, independently of the
' Matt. V. 46. Luke vi, 32—35. » Col. 26 Sun. after Trinity,

502 EEMARKS
grace of God, cannot entitle us to a reward. — Thus
boasting is admitted, which the gospel carefully ex
cludes: and the glory, as well as the recompence,
belongs to man alone. No tenet imaginable can be
more calculated to undermine and subvert Christi
anity, even from its lowest foundations: yet, alas!
few seem aware of its most pernicious tendency !—t
* Works done before the grace of Christ, and the
* inspiration of his Spirit, are not pleasant to God.'
This we have subscribed ; and to this let us adhere,,
P. cccclxi. I. 12. ' Faith is, &c," It does not
appear, why such language as this should be adr
duced against the Calvinists: because it is as oppor
site to the whole of Christianity, to our whole liturgy
and a.rticles, and even to. his Lordship's own senti
ments, dB stated in the former part of the work, as
it is to our tenets. One thing, I suggest to our
opponents, as a caution : that, if they wish to have
Calvinism and Christianity considered, as so insepar
ably connected, that you cannot refute the one,
withput greatly endangering the subversion of the
' ' Faith is the merit of the virtue of him who believeth. But
* how does he intimate the same thing in another place, say|ing,
" To him that worketh not, but believeth on him that justififth
"the ungodly, his failh is counted for unrighteousness ;" ifthe
f whole be of the grace of the Spirit? And how did he give'tp
* the patriarch Abrahara many crowns of praise on account of it!
' BeSause, despising all present things, he trusted in hope, beyofld'
' hope. Why then does be-all it " the Spirit of faith ?" Fron? a
' desire o shewing, that to believe at first, and to obey when
' called, is from our owri good disposition. Btit after the foflfl'
' dation of faith is laid, we want the assistance ofthe Spirit, tW
* it may renaajn ppnstantly unshaken and unmovable.'

ON THE FIFTH CHAPTER. 503
other ; they have nothing to do, but to oppose us,
with such arguments, as are found in these quota
tions from Chrysostom. ' To believe at first, and
' to obey when called, is from our own ,good dispo-
' sition,'-^" By grace are ye Saved, through faith,
" and that not of yourselves, it is the gift of God."
" It is God who worketh in us to will and to do."
" He who has begun a good work in you, will per-
" form it unto the day of Christ." According to
Chrysostom, we erect the building ourselves ; but
we want the assistance of the Spirit, that it may
' remain unshaken and unmovable !' Surely, if we
could believe, and obey, without the assistance of
the Spirit, when the first grand obstacles both in
ternal and external, were to be surmounted ; we may
continue to believe and obey from the same good
disposition, (rather improved, it might be hoped, by
•exercise and habit,) When these first difficulties are
surmounted. If we are able without help to " strive
" successfully, to enter in at the strait gate ;" we
may tread' the narrow way without help also. But,
says our Lord, " Without me, ye can do nothing ;'*
neither at the first, nor to the end. — " Can the Ethi-
" opian change his skin, and the leopard his spots ?
*' then shall ye, that have been accustomed to do
" evil, learn to do well." " With man it is impos-
" sible, but with God all things are possible."
P. cccclxii. I. 1 . ' Nor the grace of the Spirit
' preyents our choice.' Does the writer mean ' goes
* before our choice,' or, ' hinders our choice ?' that
is, ' hinders us from choosing, by taking away free-
• will.'—But ' it calls and waits, that so we raay go

504 EEMAKKS
' of our own .iccord and willingly,' Does it not
illuminate, teach, convince, draw, incline the heart,
and produce a willing mind ? When this is done,
we go of ' our own accord and willingly,' ' Prevent
' us, O Lord, in all our doings, with thy most
'- gracious favour ; and further us with thy continual
^ help ; that in all pur works, begun, continued,
'and ended in thee, vve may glorify thy name; and
' finally by thy mercy obtain everlasting life through
* Jesus Christ' our Lord,'^ ' The grace of God by
' Christ preventing us, that we mgy have a good
' will, and working with us, when we have that good
? will.' — It bears hard upon us to be required tp sub?
gcribe such articles, and to offer such prayers before
God ; and then to be pressed with quotations against
our tenets, which directly contradict the literal meatiT
ing of these articles ^nd prayers,
P. cccclxii, 1, 17. ' For, &g.'* Here the writer
takes the liberlty of contradicting himself also. ' To
' believe at first and to obey when called, — is from
' pur own good disposition : biit after the foundation
f of faith is laid, (he should have added, and the siiperr
structure ' of obedience raised,) ' we want the assist-
* ance of the Spirit.' However, ' It is acknpwledged,
' that man has not the disposition, and consequently
' not the ability to do what in the sight of God is
f good, till he iq influenced by the Spirit of God.'"
' Collect, eiid of communion service.
» ' Fpr if " no one call Jesus, Lord, but by the Holy Spirit,"
f mnch more he will not be able to have his faith safe sad roptf^j
f except by the Holy Spirit, Vol. iii, p. 26§.'
? page 6^f Refutation.

ON THE FIFTH CHAl'TER. 505
P. cccclxii. I. 22. ' He, &c.'^ Was this confined
to Adam himself, exclusively, cr to himself and all
his descendents ,'' " By one man sin entered into the
" world, and death by sin ; and so death passed
" upon all men, for that all have sinned." " By
" the offence of one, judgment came upon all men
" to condemnation." "By one man's disobedience,
" many were made sinners."-* ' Original sin — is the
' fault and corruption of every man, that naturally is
' engendered of the offspring of Adam : — in every
' person born into this world, it deserveth God's
' wrath and damnation,' The language of our articles
is explicit ; not so the language of Chrysostom.
P. cccclxiii. 1, l6. ' Let us — be diligent to contri-
* bute our own exertions, that we may make our-
' selves worthy of assistance from God.' The fol
lowing expressions of similai* import occtrr in the
former part of this page. ' Each by his own free-
' will chooses either wickedness, or virtue.' * Every
? thing js left to our free-will.' These are directly
Pelagian, not to say heathenish — and in that, on
which the remark is made, we have the popish doc
trine concerning ? the merit of congruity: Is it then
necessary to run into Pelagianism, and popery, in
order to refute Calvinism ! Bellarmine, or Baronius,
would not have expressed the sentiment more expli-
(jitly.— -' Works done before the grace of Christ, and
' ' He (Adam) was the cause of all the evils to himself, as you
' will hereafter learn, both of the loss of so great good, and the
' condemnation which he underwent on account of his disobedi-
f ence. Vol, iv. p, 120,'
? Rom.v. 12. IS, 19,

506 ItEMAKKS
•the inspiriation of his Spirit, — do not make hew
* meet to receive grace, or, (as the schbol-autborS
'say,) deserve grace of congruity.'"— ^ Yet it follows
just after 'We cannot rightly do any thing that iii
*;gppd, if we do npt enjoy aid from above.' So thert
faith and obedience are not good things. HoWr
widely does eloquence, differ frdm conckisive reason
ing, and consistency !
P. cccclxiv. I. g. ' If he' (Abraham,) ' had occai
* sion to display faith, iri this respect, also, he will ht
^ found more meritorious, than any one.' — ^' It was
* ikith, that it might be by grace: ' It was dond
' freely and gratuitously, without any merit in us,
* any claim on our part.' ' It is otherwise with the
'¦ law oi faith, or the gospel of Christ, where boasti
' ing is excluded, by denying merit to faith, and by
* ridferring all merit to Christ, from whose death the
' whole justifying efficacy of faith is derived.'* ' We
' are not allowed tp boast of faith, or to consider it
* as possessing any intrinsic merit,'.^-Abraham, on
some occasions, shewed, that his faith was too im
perfect to merit acceptance for itself, viz. when he
twice denied his wife, and taught her to deny him ;
that (says he,) " my soul may live because of thee,"
P. cccclxiv. I, 22. ' This patriarch, who lived be-
* fore the time of grace."* «' It was by faith, that it
'* might be by grace." The covenant of grace was
ratified with Abraham four hundred and thirty years
before the law.
' Article xiii, * Note, p. lOg, 110. 121, Refutfltisn.
^ Remarks on Refutation, p. 4—6, 295.

ON THE PIFTH CHAPTER. 507
P. cccclxv. 1. 1. ' Unless he,' (Abraham,) ' had
* first shewn things from himself, he would not havie
'enjoyed things from God.' — " Now the Lorb had
" said unto Abraham, Get thee out of thy country,
" and from thy kindred, and from thy father's house,
" unto a land which I will shew thee : — and 1 will
" make of thee a great nation, and I will bless thee,,
" &c." " But thou, Israel, art my servant, Jacob
" whom I have chosen ; 'the seed of Abraham my
" friend : Thou, whom I have taken from the ends
" of the earth, and called thee from the chief men
" thereof." — " The God of glory appeared unto Pur
" father Abraham, when he was in MesopPtamia,
" before he dwelt in Charran ; and. said unto him,^
" &c. By faith, Abraham, when he vi^as called to
" a place," which he should receive as an inheritance,
" obeyed ; and he went forth, not knPwing whithcr
" he went."^ These are the texts, in which the
calling of Abraham is mentioned : and from which
of them did Chrysostom learn that ' he first shewed
' great things from himself?' If theologies may
thus add to the oracles of God, and leave out and
alter, at their pleasure, they may certainly prove
any doctrine, which they choose to support. — It fol
lows, ' Having first given proof of his ow^n inherent
' virtue in all things; he was on that account thought
' worthy of the assistance of God.' Whither are
these quotations meant to conduct us? — When Dr.
Buchanan came within fifty or sixty miles of Jugger
naut ; he Was aware, of his approach to that centrfe
' Gen. xii. 1—3, Is. xii. 8, 9- Acts vii, S, 3, Heb, xi, 8,

508 REMARKS
of idolatrous cruelty and abomination, by the mul
titude of human bones, which lay unburied by the
road-side,* And really, though we may seem at a
great distance from the more scandalous abomina
tions of popery ; yet these passages remind me, and
I think will remind many of my readers, that we are
in the vicinity of popery, and in the direct road to it.
The subsequent events, recorded in ecclesiastical
history, after christian divines began openly to
maintain such sentiments as these, sufficiently prove,
that this is no imaginary alarm. Let jus join with
the Papists, in the doctrines oi human merit ;^ and
the great enemy of souls will not be greatly con
cerned, if, by avoiding the scandalous corruptions
of that systera, we turn away from the gospelina
more decent and reputable manner. But most cer
tainly we are " turning again to the weak and beg-
" garly elements, whereunto many desire to be in
" bondage,^' as much as ever the Galatians were,—
One testimony of Scripture, on this point, raay be
added, " Your fathers dwelt on the other side of
" the flood in old time, even Terah the father of
" Abraham, and the father of Nahor ; and ihej/,"
(Abraham is not excepted,) " served other gods. And
" I took your father Abraham from the other side of
" the flood, 8cc."— =-This is the only proof, I can
meet with of Abraham's inherent virtue, and ' merit
' of condignity.'
P. cccclxv. 1. 21 . ' Have you observed how, from
' the beginning, and at the very outset, he acted from
¦ Christian Researches in Asia. ' Page 2 S3, Refutation.

ON THE FIFTH CHAPTER. SOQ
' Wmself.' (That is, Abraham.)— We may observe,
that Chrysostom thought so ; but not that prophets
and apostles did. , Abraham, as well as others, was
' called according to God's purpose, by his Spirit
' working in due season ; — through grace he obeyed
' the calling.' *— St. Paul obtained mercy ofthe Lord
to be faithful : but not so Abraham, according to
this ancient father !
P. cccclxvi. I. 14. 'Our Master, &c,'^ Thus
then the Lord destroys our merit, and our title to
a reward.^ — Let it b"e noted, that I cordially approve
Chrysostom's energetick exhortations to diligence,
in every thing good ; and only object to his princi
ples and tenets, as antiscriptural.
P. cccclxvii. I. 2. "Jacob, &c."^ Did God fore
see Jacob's virtue, as the fruit oi nature, or oi grace?
Virtue, indeed, at least in this connexion, is a hea
then expression : but did God foresee any thing
which was good in his sight, as existing in Jacob's
heart, and performed in his life ; except as the effect
of his special sanctifying and renovating grace ?
P. cccclxvii, 1, 7' ' Virtue and vice depend on our
' Article xvii.
-* ' Our Master, contends on our side; he reaches out his
' hand ; struggles together with us, and almost, as it were, de- •
' livers up to us the subdued enemy, and does every thing that we
' may be able to prevail and be victorious, and that he may placa
* upon our heads the crown that fadeth not away.'
3 Page 460.
* " Jacob have I loved, but Esau have I hated." ' For sines
' God foresaw what would happen, he dealared before-hand the
' virtue of the one, and the unworthy disposition of the other.
' Vol. iv. p. 459-" 3

5 10 RRMAKKS
* own will, alt6r grace is given frotti above.' ^ It
wotild be a far more difficult task, than that which
I have undertaken, to reconcile the different writers,
adduced against us, in ' the Refutation,' to themselves,
and to each other.
F. cccclxvii, 1. 18. ' We have a sufficient teacher,
' conscience: If so, the wPrd of God, and the
teaching of his Holy Spirit, are nfeedless or supers
lluous, — " The time cometh, that whosoever killeth
''you, shall think, that he doeth God service,'"
" I yerily thought with myself, that / ought to do
" many thing* contrary to the name of Jesus of
"Nazareth,"' Censcienee is the power oi self-
refiection, as- to the past ; and of deliberation as to
the present and futiire. If the understanding be not
informed, or, if the judgment be erroneous; the
conscience must bring in a wrong verdict on the
past, OF deterraine in favour of an improper con
duct : and, when blindness and hardness of heart,
through carelessness, prejudice, gross vice, supersti
tion, or enthusiasni, prevail; conscience must mislead
the man, who follows it. Conscience resembles a
clock : we ought to regulate our conduct according to
it: but there is, on that very account, .the most indis
pensable obligation, carefully and constantly to re;
gulate conscience, accprding to the word of God;
and to pray without ceasing, agreeably to the import
of the collect : " God, who didst teach the hearts of
* thy faithful people, by sending to them the light
' of thy Holy Spirit, Grant us, by the same Spirit,
• Remarks on p. 46l, Refutation. » John xvi. 2,
J Acts xxvi, 9.
6

ON THE PIFTH CHAPTER. 511
' to have a right judgment in all things, &c,'^
Otherwise conscience will be far more likely to mis
lead us, than to teach us the safe and happy path to
heaven. '^ T^he labours of virtue,' ' the rewards of
' virtue,' ' having chosen virtue,' without one word,
concerning repentance, forgiveness, faith, grace, the
atpnement, a new creation to holiness, or any ftiing
ofthe kind; greatly resembles the doctrine of Cicero,
Epictetus and Seneca. " Beware lest any man spoil
" you through philosophy,"
p. cccclxviii, I. 8. ' Fortifying, hce:"^ If our op
ponents would explicitly and distinctly shew us, what
they thernselves actually believe ; and what they
would have us btjlieve : we might examine and try
their tenets by the word of God ; and so come to
some final determinatipn. But here all is cloud a,nd
pbscurity, through which we can discern nothing ;
except that the writer had no fixed principles, but
talked backwards and forwards ; as his eloquence, or
his passions, or the tenets which he would oppose,
or the object of the immediate subject, induced him,
without ever enquiring, not only whether it agreed
with " the oracles of God;" but whether it was con
sistent with what he had- written on the preceding
page! ' Collect for Wfhitsunday,
* ' Fortifying ourselves with the arms of the Spirit, and dis-
' placing our own good disposition, let us so draw down assist-
' ance from above, that enjoying co-operation fron» thence, and
', having subdued our enemy> and defeated his wiles, we may be
* able to obtain that happiness which the Lord has promised to
! those trhe love Hinj. Vo). ir. ?• 532.*

514 REMARKS ,
p. cccclxix. I. 12. ' Luke, &c.'^ Eet the reader,
if he can, make out some perspicuous and precise
meaning in this passage. All, that I can learn from
it, is, that Chrysostom supposed man, previous to
the call of the gospel, to be under no obligation to
fear or love God, or yield him any obedience : that
if he had no claim on God, for good things ; he
was at least not deserving of condemnation: that,
wan's rejection of the gospel was the effect of waiara/,
not moral, inability ; that, if God did not remove
both the moral and natural inability ; the sinner was
* ' Luke writes concerning a certain woman, that " the Lord
" opened her heart, that she attended unto the Ihings which were
" spoken by Paul :" ' and Christ says, " No man can come to
" me, except the Fatlier draw him :" * If therefore this be the
* act of God, in what respect do the unbelievers sin, since neither
* the Spirit assists them, no^ does the Father draw them, nor the
' Son conduct them ? For he says of himself, " I am the Way;"
* but this he says shewing that there is need of hini, in order to
' be conducted to the Father, If therefore the Father draws, the
' Son conducts, the Spirit enlightens, how do they sin, who are
• neither drawn, nor conducted, nor enlightened ? Because tliey
• do not make themselves worthy to be thus enlightened. Oh-
' serve what happened to Cornelius j for he did not find tbis in
'himself; but God called him, because he previously made him-
* self worthy. On this account, Paul, reasoning concerning'
' faith, said, " And thalnot of yourselves j it is the gift of God.''
* _However, he does not leave you destitute of good actions. For
' if he draws, and conducts, he nevertheless requires an obedieDt
' mind, and then he adds assistance from himself. Wherefore,
' in another place, Paul says, " To them who are called accord-
" ing to his purpose :'" ¦ for oin- virtue and our salvation are not
' subject to necessity. For though the greater part be his, nay,'
' almost the whole, yet he has left some little for us, that theft
* may be a fairground for reward, Yol. v. p. 310."

ON THE FltPTH CHAPTER. 518
wholly excusable ; and in fact that however cleariy
the Scripture spake of the Lord's opening the hearts
of some, and not of others, 'and of his Spirit enlighten
ing, drawing, and conducting them ; either this must
hot be believed, in the literal sense, or that all who ai'e
not thiis drawn, conducted, and enlightened, do not
sin, — Ihave sometimesheardCalvinists, (as they called
tliemselves, but AntinoinianB, as I should call them,)
from opposite tenets to those of Chrysostom, speak
similar language; and excuse their own iinpfenitence,
unbelief, enmity to God, and wickedness of all kinds,
in the game manner. But these principles, carried
to their legitimate consequences, would excuse the
devil also, who is morally as incapable of every thing
good; and asentirely, at lea^t, left destitute of teach
ing, drawing, and conducting, as any man can be.
And, in fact, (I almost shudder to say it,) it leaves
the whole blame on him. Who, in perfect justice,
withholds that, to which no sinner has; or can haye,
any claim.— -"Now an argument, that proves too
much, by the allowed rules of logick, is incbhclusi'Ve.
"This is the condemnation, thait light is come into
" the worid ; and men loved darkness rather thati
" light, because their deeds were evil,"
P. eccclxxi. 1. 14. ' As it, kc:'^ We think, that
itis impossible for ns fallen creatures to make a gdod
beginning, without God ' by special grace preventing
'us, does put into our hearts good desires,' as well
' ' As it is impossible to bring things to a conclusion without
' the assistance' of God, so even with God's assistarice it is not
' possible to obtain the end, if we ourselves be idle and supine.
Vol. v, p, 355.'
VOL. II. L r.

514 EEMARKS
as "by his continual help enable us to bring the
" same to gobd effect." We are, however, in this
barren desert, revived a little by hearing somewhat
concerning divine assistance : and we fully agree to
this, that we shall never obtain the end, even eter
nal salvation, * if we ourselves be idle and supine.'
" Now the God of peace — make you perfect in every
"good work to do his will, working in you that
" which is well pleasing in his sight, through Jesus
" Christ, to whom be glory for ever and ever,
" Amen.'" P. eccclxxi, 1. 19, 'Many, &c.'^ ' A correct faith;'
or, creed, but not " faith working by love ;" " purify-
" ing the heart," and " overcoming the world."
P. cccclxxiii. I. 12. ' He clearly knew, that the
' Ninevites did not deserve to be destroyed.' — "Who
"can tell, if God will turn and repent, and turn
" away from his fierce anger, that we perish not.""
Was this the language of men, who thought, that
they did not deserve the threatened vengeance ? Or
would God have denounced their destruction, if they
had not deserved it ? Such things are chiefly entitled
to notice, to shew how incompetent this father was,
to decide on the controversy between Calyinists and
their opponents; when he was himself, however elo
quent as a preacher, so insufficient as a theologian,
on the most common topicks of divinity.
P, cccclxxv. 1, a, ' This he, &c.'* What ideas
' Heb, xiii. 20, 21.
" ' Many, having a correct faith, btit leading a corrupt life,
' have been of all mankind most miserable. Vol. v. p, 3,50,'
' Jon. iii. 9.
* ' This he dees in the whole human race, this he does in

ON THE, FIFTH CHAPTER. 515
are we to annex to the words, which begin this quo
tation ? They refer to what had before been said,
' God supports those who are standing; but he does
-''not suffer them to fall, who are ready to fall; and
' he raises up those who are fallen.' In what sense>
was the Lord willing to raise up Judas, after he had
fallen ? Some are given up to hardness of heart, as
the punishment of past crimes : and if this may be
said to have been the case of any man ; it may surely
be said of Judas, the traitor, after " Satan entered
" into him." It was God, who ' raised up David,
' who had fallen, and made him strong ;' and his
restoration is here not ascribed to his good disposi
tion. 'The Lord,' however, ' supported Peter when
' about to fall.' It has generally been understood,
that Peter did fall, and in a most aggravated man
ner: but, that the Lord, who prayed for him,
" that his faith should not fail," gave hini repent
ance, and ' raised him up again and made him
' strong,' as he had done, in respect of David. If
God had done no more for Peter, than he did for
Judas, Peter also would ' have sunk to rise no more.
P, cccclxxv, 1, 27. 'A sufficient law in their con-
* science.' ' Sufficient, For what ? To leave men
" without excuse." " As many as have sinned
' every individual. But if some of those who have fallen do not
' rise again, this is not to be imputed to him, who is wiUing to
' raise them up; but fo them, who are unwilling to riseagMn':
' since he was willing to raise up even Judas, after he had fallen,
' and did every thing for it; but Judas was unwilling. He
' raised up David who had fallen, and made him strong. He
* supported Peter when abodt to fall. Vol. v, p. 473.'
' Remarks ou p. 467, Refutation.
L L 2,

5l6 REMARKS
" without law shall also perish without law," Are
there any, that have no law, except that of con-t
science, who never act contrary to their consci*
ence ? If there be none, then all are condemned by
tive law of their conscience, and shall also perish
according to it.
P. cccclxxvi. I. 5. ' What, &c?'^ Is this inahi*
lity, the want of natural capacity, or of inclination?
for they who 'have not the disposition, consequently
* have not the ability.' Idleness effectually hinders
a man from labouring, except when forced to it;
and then a sort of unwilling willingness is produced !
yet it forms no excuse for his misconducti But
sickness both incapacitates and excuses. Our
* actions are in our own power ;' that is, a man is
capable of choosing, whether he will labour for his
food, or attempt to plunder his neighbour, to sup-.
ply his necessity : but the state of his heart will
influence this choice, either to the one or to tiie
other. If moral inability, the want of a disposition or
inclination, would render the punishment of crimes
unjust : what law could possibly be given, either bj'
Geod, or man, which would not be so strict, that
some at least, would be found incapable of obeying
it? Or, what punishment could be justly inflicted?
Every felon might plead this kind of inability, but
no judge or jury will admit the plea. Why the^i
should we think, that God will ?
, * 'What would be more unjust, than that, those should be
,' punished, who- ate not able to do wbat ought to be done, or
' that those should sufer, wkose actions are not in their own
* power?'

ON THE FIFTH CHAPTER. , 617
P. cccclxxvii. 1. 1. 'And why; ^cV^ If man's
willing and running precede, and obtain ' the assist-
' ance of God, that he may co-operate, 8ec :' then
undoubtedly " it is of him that willeth, and of him
" that runneth," and not of God, at least in the first
instance; and boasting is admitted. The writer,
however, joins with Calvinists, in excluding co-ope
ration, till there is a willing mind ; but he ascribes
the willing mind entirely to man : we ^ve all the
glory of it to God, who ' by his special grace pre-
* Venting us hath put into our minds good desires,
* and by his continual help enables us to bring them
' to good effect.' ' The grace of God by Christ
' preventing us, that we may have a good will, and
' working with us, when we have that good will,'—
' It is the Holy Ghost, and no other thing, that
' doth quicken the minds of men, stirring up holy
' and good motions in their hearts, which are agree-
' able to the will and commandment of God ; such
* as otherwise of their own Crooked and perverse
' nature they should never have.'" Had an opposer
of our establishment, and of our liturgy, articless,
and homilies, endeavoured to st^port his objections
by quotations from thq ancient fathers, conld he have
' Rom. ix. l6.
* ' And why do I run, says he, and why dp I will, if every
' thing be not in my power? That by willing and running you
' may obtain the assistance and favour of God, so that he may
' co-operate with you, and stretch out his hand, and conduct
' you to the end. For if you omit this, and cease to run and to
* will, neither wiU God stretch out his hand, but he will also
' depart.' ' Collect for Easter-Sunday.

518 EEMAEKS
selected any more suited to his purpose than these
are ? Who could have supposed then, that they
should, have been urged against the tenets of Cal
vinism, by one, who is constantly requiring those,
who are ministers of our church, or about to be ad
mitted into the sacred office ; to subscribe these
articles, and engage to officiate according to this
liturgy ! This is a most serious consideration ; which,
tvith all its tendencies, in respect bf the principles
and morals of the clergy, and through them of the
nation at large, ought to be closely attended to, by
all concerned in these solemn transactions ; with that
day in full view, when " every one of us must give
" an account of himself to Gbd,"^ and when it will
appear that he is " no Respecter of persons."
P. cccclxxvii. I. 9, ' Hear, &c.'^ We allow that
it is our duty to will and to run ; that we are deeply
criminal in not doing it; that God might most justly
leave us to our perverse choice, because of our
unwillingness ; and that he dpes this in very many
instances. But the only question is. Are any willing
qf themselves without his special grace ?
P. cccclxxviii. 1. 5. ' He does not desert those
' who choose of their own accord.' The same ex
pression occurs again on the next page. — ' Basnage,
* who commends Chrysostom, yet censures him for
' Article, Honiily fpr Whitsunday.
* ' Hear what- he says to Jerusalein; " Haw often would I
" have gathered thy children together, and ye would not ! Be-
" hold, yonr house is left unto you desolate." ' Do j'ou see how
» God departed because they were unwilliug ? Therefore- we Iiaye
f need to will and to run, that we may ^ain the favour of God.'

on THE PIFTH CHAPTEK. Sig
* one thing ; for allowing too much to human power,
' and human liberty, in the performance of religious
'actions. The charge is so far just enough, that
' John Chrysostom, to be sure, did not talk on these
' subjects like John Calvin, and the rest of the
'christian fatalists.'^ This minister of our esta
blished church either knew, or ought to have known,
that Chrysostom's language was equally contrary to
that of those articles, which he had repeatedly sub
scribed, as in the sight of God ; and that liturgy,
which he read continually, in the solemn worship of
God. So learned a man might have known, (if he
had searched the Scriptures, as accurately as he did
the classicks,) that christian predestination, the pur
pose and decree of infinite wisdom, justice, and
goodness, is a widely different thing irom fatalism.
And he should have considered, that a repartee is
no argument ; and highly improper to be introduced
on an important religious topick.
P. ccGclxxx. I. 6. 'Knowing,^ &c.'^
P. cccclxxx. 1, 15, 'Do not,. &c,'* ' Virtue and
' much philosophy!' Had Chrysostom attended to
St. Paul's counsel, " Beware lest any man spoil you,
^' through philosophy and vain deceit, after the tra-
?f dition of men, after the rudiments of the world,
' Jortin,
' Remarks on p. 477.
3 ' Knowing therefore these things, that to will and to run is
' in our power, and that by willing and 'running we draw God
' 4o our assistance.'
« ' Do not think that baptism is sufficient, if you should after-
' wards be wicked ; for we have need of virtue, and much philo-
' sophy.' 5

^2Q BEMAEES
" and not after Christ : for in him dwelleth all tiie
" fulness' of the Godhead bodily ; and ye are com-
" plete in him:"^ he would not have at^tempted to
improve Christianity by philosophy, and might have
escaped the suspicion of Pelagianism. Origen, who
was- deemed orthodox during his life, was ex
communicated two hundred years after his death, for
supposed heretical opinions. Chrysostoni, was con
demned during his life, but was canonized as a saint,
thirty-five years after his death. Socrates, the eccle
siastical historian, gives intimations, that envy, pre
judice, and partiality were concerned in these dis
cordant proceedings : and indeed it seems manifest,
that, both ought, in justice, to have been either ac
quitted or condemned ; for they maintained many of
the same opinions, and deduced them from the same
source. P. cccclxxx, I. 23. ' If you will, &c.'? A litth
exertion may perhaps do, in order to practise out
ward morality, or heathen virtues ; but it will avalil
nothing, in attaining to christian holiness. " Strive^
*' to enter in at the strait gate." " Work out your
" own salvation with fear and trembling." " So run,
" that ye may obtain. And* every man that striveth
"^ for the mastery is temperate in all things. Now
' Gol. ii. *-10.
»Mf you will only supply a little exertion, all the rest will
f follow. For this reasion he wishe;s you, to do a Uttle, that the
f victory may be your own. Vol. vii. p. 220.'
^ Lukg :siii. 24. AymiSfo-^i, from Aym, a foiifiict, wbeQce
f^ony. ^ O tiyan^iiiniias. 1 Cor, ix, 24— '??". 6

ON THE FIFTH CHAPTER. 521
" they do it for a corruptible crown but we for an
** incorruptible. I therefore so run, not as uncer-
" tainly : so fight I, not as one that beateth the air :
" but I keep under my body and bring it into subjec-
" tion, &c." These and similar texts do not speak
of ' a little exertion.' From whateyer source, the
willing mind and the power arises ; striving, wrest
ling, labouring, earnestness, self-denial, perseve
rance, are indispensably necessary to salvation. " Be
" strong in the Lord, and in the power, of his
" might." " Put on the whole armour of God,
" that ye may be able to stand against the wiles of
" the devil ; for we wrestle not against flesh and
" blood ; but against principalities and powers,
" against the rulers of the darkness of this world,
" against spiritual wickedness in high places." — " Be
*' sober, be vigilant ; 'oecause your adversary the devil,
*' as a roaring lion, goeth about seeking whom he
" may devour; whom resist stedfast in the faith."' —
" Giving all diligence, add to your faith virtue, &c."
It is seriously to be apprehended, that they w/ho
suppose so little exertion of man, and so little assist
ance from God, to be needful ; and the whole to be
so easy a matter, have not much acquaintance with
the power of the enemies, whom they must en
counter, even the world, the flesh, and the devil.-^
' My good child, know, that thou art not able to do
' these things of thyself, nor to walk in the com-
" mandments of God, and to serve him, without his
' special grace, which thou must learn at , all times
*¦ Eph, yi, 10—18, 1 Pet, v, 8, 9,

522 KEMABKS
' to call for by diligent prayer," — If we do not well
know our own weakness, and the strength of our
enemies; Tve shall neither seek assistance from above,
nor exert ourselves, in a proper manner. We shall
go forth with our feeble troops, to meet those who
come against us with a vast army : and, being baffled
in a few rencounters, we shall despair of success and
make peace with them. Whereas, if we knovv our
weakness, and the power of our opponents ; we shall
earnestly cry to the Lord to be our Helper : and he
who has put into ' our heart these good desires, will
' enable us to bring them to good effect:' for " he
" worketh in us, both to will and to do of his good
" pleasure." P. cccclxxxii. I. 20, ' Again, &c.'' Here is
nothing concerning the fall of Adam, and our fall
in him; nothing of man as conceived and born in
sin, though the occasion peculiarly called for it;
nothing, that a modern Socinian or Deist might not
¦¦ Catechism. It is customary with many in catechizing chil
dren, to o^mit this most instructive address, instead of explaining
and enforcing it. But this is highly reprehensible.
* ' Again they bring other objections, asking, And why did
' God make him such ? God did not make him such ; far from
' it ; for then he would not have punished him. For if we do
' not blame our servants for those things of which we are our-
' selves the cause, much less would the God of the universe.
' But the objector says. Whence came he such ? From himself,
' and from his own negligence. What, from himself? Ask thy-
' self: For if the bad be not bad from themselves, do not punish
' your servant, or reprove your wife for her offences, or beat
' your son, or accuse yonr friend, or hate your enemy who injures
• you. For all these deserve pity, not punishment, if they do not
' offend from themselves. But he says, I cannot philosophize,'

ON THE FIFTH CHAPTER. 523
have said. — Surely the Anti-calvinists who are ortho
dox on general subjects, must secretly say,
' Non tali auxilio, non defensoribus istis,
' Tempus eget.'
The allowance of ' hating an enemy,' if really cul
pable ; is as contrary to christian duty, as the rest is
to christian doctrine.
P. cccclxxxiii. 1. 11. 'When, &c.'' Supposing
the neglect of the servant, to do what was ordered
him, arose from idleness, or drunkenness ; from un
willingness, or incapacity, which he had voluntarily
brought on himself, the case would be different. If
from illness, he needs no pardon, it is natural ina
bility ; if from the other causes, it deserves punish
ment and needs forgiveness — it is inoral inability.
The rest of the quotation in fact denies original sin ;
and supposes, that if man be ' born so,' that is,
" born in sin," it is ' the act of God ;' which, in
my view is horrible,— Other things are added, as if
man's incapacity to good, was supposed to resemble
the want of beauty, bodily strength, or agility ;
which approaches to Mr. Plume's doctrine ; that the
want of honesty, the want of sense, and the. want
' ' ' When yoar servant, prevented by illness, does not do what
f he is ordered, you not only do not blame him, but you pardon
' him. Thus you testify that some things are from himself, and
' some not from himself. So that If you had k:iown that he was
' wicked because he was born so, you would not only not have
* accused him, but you would have forgiven him. For you
' would not forgive on account ot illness, and refuse forgiveness
f on account of the act of God, if he h.ad been made suchi from
', the beginninsr.'

524 REMARKS
of a limb, are alike vicious ; being only different
kinds of deficiency. But ' the vvant of disposition,
' and consequently of ability, to dp what in the sight
* of God is good ;' is far different than illness, or
any natural incapacity, in which the will is not con
cerned. P. cccclxxxiv. I, 5. ' It is the fault of the will ;'—
which is biassed by the prevalent evil dispositions of
tbe heart; and therefore in man left to himself, it
chooses the evil and refuses the good ; that is, what
is good in the estimation of God. For to be ' ho-
« nourable, and good, and modest,' in the sight and
judgment of man, is often chosen from selfish and
corrupt motives, such as pride, and ambition of
human applause; and may subsist, not only without
special grace, but without the belief of a God.
P. cccclxxxiv. 1. 24. ' Allmeni, hc:^ According
to Chrysostom, man by nature, is neither virtuous
nor vicious : yet he mentions passions, and such as
no one can divest himself of. It is not easy to know
what passions, or affections, there are in man, which
have nothing either of holiness or unholiness in
them ; but certainly man is more prone to such
' ' All men are mortal, and liable to passions ; and no one can
' divest himself of his pas,sions, however he may attempt it. But
' now we see that many from beirig good become bad, and frora
• beitig bad become good ; the former by negligence, the latter
' by dihgence ; which is a clear proof that these Ihings are not
' derived from nature. For things iierived from nature are not
' changed, nor is diligence necessary to acquire them. For as
' it requires no labour to see and to hear, so likewise wonld
' virtue require no exertion en our part, if it were conferred hy
'nature. Vol. vii, p. 595.'

ON THE FIFTH CHAPTER. 525
passions, as the apostle " calls the works of the'
" flesh ;" than to that " love, and joy," and holy
affection which are " the fruits of the Spirit;" as
the state of the world in every age and nation fully
demonstrates. But if being good or bad is not by
nature ; if the mind of man is as blank paper, on
which each writes what he pleases, and those, who
become good, do it by diligence, ' withont the spe^-
cjal grace of God in Christ preventing them, &g ;'
so that. Hie Deus nihil fecit : and if his Lordship,
in quoting these passages, did it with approbation :
how can he continue to require his clergy to sub
scribe the ninth and tenth articles of our church;;
^ which certainly are in direct opposition to this doc
trine of Chrysostom ? — It is deeply to be regretted,
that' in opposing Calvinism, so many quotations
should be adduced, which are hostile, and that most
decidedly, to our authorized books, as well as to the
holy Scriptures, even as explained by many Antical
vinists. Few of my brethren, I believe, will rejoice
in the advantage thus given to our side of the argu^
ment, at the expence of the common cause of
Christianity: while the undeniable truths of Scrip'-
ture, and the doctrine of our church, are made a
common cause with the tenets of Calvinism. In
what his Lordship wrote himself, there was a distinc
tion attempted to be established; but in the quota
tions, especially from Origen and Chrysostom, it is
completely obliterated. Calvinists, of course, are of
opinion, that Christianity and Calvinism are nearly
the same, and raust be opposed, or defended, in
the same manner: but certainly his Lordship did

526 EEMAEES
not intend this, — " Behold, I was shapen in wicked-
" ness, and in sin did my mother conceive me," ' A
* death unto sin, and a new birth unto righteousness;
* for being by nature born in sin, and the children of
' wrath, we are hereby made the children of God,' —
It is very true, that what is natural requires little ex
ertion : and therefore children learn to quarrel, to lie,
to disobey their parents, to use bad words, to covet,
to envy, and often to steal, without a teacher, and
without effort ; as each animal learns those things,
which are natural to the species. But do Children
learn what is good, eyen before men, and practise it,
in the same manner, as natural to them ? or, do
either children or grown persons, do what is good
before God, without effort and self-denial ? All do
evil naturally and without exertion : but none do good
in the same manner : because the former is natural;
the latter contrary 'to our fallen nature.
P, cccclxxxvi. 1, 13, ' The being, &c." Here
again Chrysostom takes the liberty of contradicting
himself: at least, I cannot perceive any consistency,
with what has been before adduced from him. This
general doctrine is, that ' the beginning is from ' our-
' selves; and when this is made, God vvill assist us;'
here, ' the beginning is from grace ;' but the conti
nuance depends on a man's own diligence, without
any mention of divine assistance, — ' Lord of all power

' ' The being called and purified was of grace, but that the per-
' son called and made pure should continue so, depends upon the
' diligence of those who are called. The being called does not
' proceed from merit, but from grace. Vol. 7- p. 681.'

ON THE FIFTH CHAPTER. 52"?
'and might, who art the Author, and Giver of all
' good things. Graft in our hearts the love of thy
' name, increase in us true religion, nourish us in all
• goodness, and of thy great mercy keep us in the
' same, through Jesus Christ our Lord, Amen.'' —
' And, because the frailty of man without thee cannot
' but fall, keep us by thy help from all things hurt-
' ful, and lead us to all things profitable to our sal-
* vation.'* — " He that trusteth in his own heart is a
" fool:" for " the heart is deceitful above all things
" and desperately wicked."
P. cccclxxxvi. I. 22. ' He does not, &c.'^ " If chil-
" dren then heirs ;" in this sense, the inheritance
belongs to the righteous : it is their own, as it is due
to thera, as proraised, which confers a right. But is
' it the reward of debt, or of grace ?' " The wages of
" sin is death ; but the gift of God is eternal life by
" Jesus Christ our Lord." — " It is of faith, that it
" might be by grace." " If by grace it is no more
"of works; otherwise grace is no more grace." —
"'That, being justified by his grace, we should be
" made heirs according to the hope of eternal life."
— Chrysostom says, ' I knew that such would be
' your conduct.' St. ,Paul says, " According as he
" hath chosen us in him, before the foundation of
" the world, that we should be holy, and without
' Col. 7 Sun, after Trin, ^ Col. 15 Sun. after Trin.
' ' He does not say, receive, but inherit, as belonging to you,
' as derived from your Father, as your own, as due to you from
' above : For, says he, before you were born, these things were
' prepared and provided for you, since I knew that such would
' be your conduct. Vol. 7. p- 76o:

528 REMARKS
" blame before him in love."* " Having predesti-
*' nated us unto the adoption of children by Jesus
" Christ unto himself, according to the good plea-
" sure of his will." Consonant to which is the lan
guage of our article. ' They which be endued with
' so esicellent a benefit of God ; be called according
* to God's purpose, by his Spirit* working in duesea-
' son ; they through grace obey the calling ; they be
' justified freely ; they be made the sons of God by
* adoption ; they be made like unto the image of his
' only begotten Son J^sus Christ ; they walk reli-
' giously in good work-s, and at length by Qods
' mercy they attain to everlasting felicity.'^ Here all
is stated as from God, and the effect oi his choice or
election ; in Chrysostom all is from men themselves,
and the foreseen cause of their election. But if 'man
* be very far gone from original righteousness, and
' of his own nature inclined lo evil, so that the fle^h
' always lusteth against the Spirit:' what good could
God foresee in man ; except the effects of his own
renewing grace ? — " We are his workmanship, cre-
" ated in Christ Jesus unto good works;" and these
are now the fruits and evidences ofa true and living
faith ; and will be adduced as such atthe day of judg
ment. P. cccclxxxvii. 1, 24, ' It exhorts, &c,'* It, («h3t
is, grace,) also teaches, draws, excites, inclines, and

' Matt. XXV. 34, * Eph. i. 4, 5. ? Art. xvii.
s ' It exhorts, and advises, and does every thing to persuade
' men to be good ; but if some will not consent, it does not ira-
* pose any necessity upon them. Vol. 7. p- 770,.'

off THE PIFTS C!HAi''i'ER. 520
produces willingness to obey the calling : but it does
not compel..
P, cccclxxxviii, I. 18, * Let us, he:'- This quota
tion is consonant to the sentiments of modern Cal-
vinistSi in general : and the warning, at the close,
may, fdr substance', be heard continually from our
pulpits. However sound the doctrine, if the faith
be dead, and do not work by love, shewing itself in
unreserved obedience ; the whole is worthless in the
sight of God.
P. cccclxxxi?c. I. 3. ' For grace, Stc,''^ If this be
correct, God, in his providence, favours none above
others; any more than by his speciaf grace. The
Egyptians were equally favoured with the Israelites;
and they, who at this day are blindly worshipping
abominable idols, with the most licentious and cruel
bbservarice's, are equally favoured, with the ' inhabit
' tants of Great Britain.' The Psalmist spoke erro
neously, when he said. The Loed " sheweth his word
" unto Jacob, his statutes and ordinances unto Israel.
"He hath not dealt so with any nation ; and as for
'' his judgments, they have hot known them. Praise
" ye the Lord.^ The apostle also misunderstood the
subject, when he put and ansvvered the question,-*-

' ' Let us glorify him both by faith and by works, for souilii
• doctrines are of no avail to salvation, if our life be corrupt. Vol.
'viii. p. 31.'
* ' For grace is pbyred upon all, excepting neither Jew nor
^ .Greek, nor Barbarian, nor 8lythian, nor free, nor slave, nor
' man, nor woman, nor old, nor young ; but coming to all
* equally, and calling thgm with equal honour.'
5 Ps. cxlvii. 19, 20.,
VOL. II. M M

S3Q REMARKS
" What advantage then hath the Jews," or what
" profit is there of circumcision ? Much every way ;
" chiefly, because that to them were committed the
'•' oracles of God." ' Nor is our general thanksgiving
to be maintained : ' But above all for thine inestima-
' ble love, in the redemption of the world, by our
' Lord Jesus Christ, for the means of grace, and for
' the hope of glory.' None of these look at all like
that equality, here spoken of. It is probable, how
ever, that Chrysostom, if pressed on this subject,
would have said ; ' I did not intend to be so strictly
• understood.' But the truth is, if Anticalvinists
allow, that God gives, as to religion, advantages to
some, which he does not give to others, not more
undeserving of them ; if he confer on some, indepen
dently of their good or bad conduct, religious means
";and opportunities, which others have not ; their
grand maxim is subverted : namely, that the differ
ence betvveen one man and another originates from
himself, and not from any special undeserved favour
shewn to one above another, which they most im
properly call, " having respect of persons." If they
fairly yield this, as to outward religious advantages,
* means of grace,' and situations favourable to reli
gious improvement, or the contrary ; their difficulty
is proportionably increased, as to special grace itself,
and in consequence, as to gratuitous election : be^
cause the same objection lies against the former as
the latter, though in their view, not with so mucl^
cogency. Nor can any man, on these principles, vin-»
• Rom. iiii, I, 2.
6

ON THE PlPTfl CHAPTER. 531
dicate the Lord's choice of Israel, to be his people,
and to possess outward religious advantages, above
all other people, without, nay. Contrary to, their
deservings, which were totally withheld from
other people: except by supposing, that others,
though they had not the same outward means, might
equally be saved, by obeying the law of reason and
conscience. Hence it is, that zealous Anticalvinists
almost always, in a degree, espcjuse the sentiment of
every one being alike capable of salvation, as well in
heathen countries, as where the light of revelation
inost clearly shines. Unmerited favours, sliewn to
some, and not to others, whether in providence or
grace, is the tenet, which they oppose ; but with
peculiar decision, when, not the means of grace, but
saving grace itself is mentioned,
P. cccclxxxix. I. 27. 'For, &c.'^ Here again,
Chrysostom^ " speaks according to the oracles of
" God ;" and no remark is needful,
P. ccccxc. 1. 15. 'As the, &c.'* The efiicacy
' ' For faith, and the grace of the Spirit, taking away the in-
' equality of human conditions, reduced all into one shape, and
'* stamped upoii them one royal character. What could be equal
' to ihis kindness ? Aking, formed out of the same clay that we
' are, does not condescend to enlist into the royal army, his fellow
' creatures, those who partake of the same nature as himself, and
* who are often superior to him in disposition, if they happen to
' be slaves : But the only-begotten Son of God did not disdain to
' enrol in the list of sons, publicans, and piagicians, and slaves,
'¦ and the meanest of mankind, many who were maimed in the
' body, and had a variety of defects. So great is the power of
' faith in him, such is the excellence of grace,'
' ' As the nature of fire,' by being applied to metallic earth, in>-
M M 2

5^2 ikEMARKS
of.the opus operatum va baptism has been fully con-
sidiered : but it ifiay be noted, that fire, being ap
plied to metallick earth, does not ' immediately make
* it gold; any more than vvater applied to a sinner,
simply as such, makes him a saint. The metallick
earth must be the ore of gold, or gold will never be
produced by fire, however al)plied ; and fhe fire does
no more, than separate the gold from its corrupt ap
pendages. In like manner, (if similes must be substi
tuted for arguments,) baptism, of adults at least,
brings forth no holiness which did not previously
exist ; and, at most, only separates it from the earth
and dross, with which it was previously combined.
P. ccccxc. 1. 24. " He gave them power to be-
*' come the sons of God." — This text, as it stands in
the evangelist has no relation to baptism ; unless the
words, '' fhey were born of God," must mean bap
tism, even before christian laaptism was instituted.
Chrysostom understood Greek too well, deliberately
to maintain, fhat i^nsia. meant, not privileges, or right,
but physical power:
P. ccccxci, 1. 14. ' For if they do not first choose
* it, the gift does not come.' — ^All the thanksgivings
of the apostles, for tlws success of their labours, im
ply that it was God, who had wrought the willing
mind, in their converts, while he had left others to
r
' mediately makes it gold, so much more does baptism make
'. those who are washed, gold instead of clay, the Spirit like fire .
• at this time descending into our souls, and burning up the image
< of the clay, and bringing the image of that which is heavenly,
1 new arvl bright, and as it wrere fining out of a furaace.'
' Remarks on Refiitation, ch. ii,

ON THE FIFTH CHAPTER. 533
themselves : else why so fervently thank God, for
what man Jiimself had done ; at lea^t in the first in
stance, on which all depended ?
P. ccccxci, I. 25. * For to be, &c.'^ All that is
spoken of th(e immense efficacy of baptism, as if in-
dispntably in itself thq Ijeginning of a new and hea
venly life ; is gronnded on a passage in the evange
list, which in the history precedes the mention of
baptism at all, even that of John Baptist !
P. ccccxciii. 1. 2. ' Let us not think thaJ; faith is
* snfBcient for our s^lv^tion.'— 'A dead faith is not suf
ficient f0r solvation ; nor will dead works, and formal
attendance on ordinances render it so. Yet, " He that
" believeth on the Son of God hath everlasting life.
" Believe on the Lord Jesus Christ, and thou shalt
" be saved." "These texts fprm s^ specimen of scrip
tural langnage on this subject; which shpuld not be
so directly contradicted.
P. cpcccxiv. 1.6. ' fFhen, &c.'* This is pre-
¦' ' For to be born according to this mystical birth, and to be pt»«
' rified from all our fornaer sins, this is effected by baptism ; but,
' to remain hereafter pure, and to admit no spot afterwards, this
' is in our power, and depends upon our own diligence. On which
' account he has reminded us of the mode' of our birth, and has
* pointed out its excellence, by comparing it with our carnal
' birth 5 — " Which were born, not of blood, nor of the will of the
" flesh, nor of the will of man, but of Gpd." This he did, that,
' having learnt the vileness of our former birth by blood, and the
' will of the flesh, and having known the sublirnity and nobleness
' of our second birth through grace, we should conceive a high
' idea of it, and worthy of t^ie gift of him who hath begotten us,
* and that we should hereafter exert great diligence,'
* ' When we immerge ourheads in water as ina tonib, the ol4

534 REMARKS
cisely the opus operatum, which, during the reforma
tion, the papists so zealously contended for, and the
Lutherans and Protestants so decidedly opposed, —
The sacraments, 'in such as worthily receive the
* same, have a wholesome effect and operation :
* but they that receive them unworthily, purchase to
* themselves damnation, as St. Paul saith,'—' Baptism
* is also a sign of regeneration, or new birth, where-
* by, as by an instrument, they that receive baptism
* rightly, are grafted into the church, &c.' — ' The
' wicked, and such as be destitute of a lively faith, —
* in no wise are partakers of Christ ; but rather to
' their condemnation do eat and drink the sign and
* sacrament of so great a thing.^
P. ccccxciv, I. IQ. ' If any, &c.'* Can that man's
faith be right, whose life is wicked ? He may assent
to true doctrine, but not with a right faith. ' By
* them, (good works,) a lively faith may be at evi-
* dentiy known, as a tree discerned by the fruit.''
P. ccccxciv. 1. 21. ' Even faith itself requires a
* soul really noble, and drawn by God.'-:— Here a scrip
tural sentiment escaped the pen of the writer, in di
rect opposition to the system, which he was labour
ing to establish ! Accordingly, what follows retracts
what seems here conceded : Like a man on a rack.

* man is buried, and is at once entirely hidden beneath : then
' ^hen we emerge, the new man rises again. Vo}. yiii. p, 146.'
• Art. xxv, xxvii, xxix.
* * If any one should believe rightly in the Father and in the Son,
' and in the Holy Ghost, and not lead a right life, his failh will
f not avail him for salyation. Vol, viii, p, 175.'
I j^rt xii.

ON THE FIFTH CHAPTER. 535
from whom confessions are extorted ; which, when
released, he, as far as he dares, denies, or explains
away, P, ccccxcv. I. 10. ' God is, &c," Calvinists
would say, God never makes men good by necessity,
or force; nay, that it is, in the nature of things, im
possible, to make men good by force, or contrary to •
their wills. The subsequent language is perplexed ;
' The election of those who are called:' Does this
mean, that election is subsequent to calling? "Who
" are the called according to his purpose, — For
" whom he foreknew, them he also predesti-
" nated ; and whom he predestinated, them he also
" called." " We are bound to give thanks alway ,
" to God for you, brethren, that God hath from
" the beginning, chosen you unto salvation, through
" sanctification of the Spirit and belief of the truth,
" whereunto he also called you, &c,"'^ All distinc
tion between the outward invitation; and being
* called according to God's purpose, by his Spirit
' working in due season ;' is wholly excluded. — Not
• by violence, but by persuasion .'r— Is there then no
possibility of a divine influence on the mind, which
is beyond persuasion, and yet is not violence {'—-FavX
could persuade men ; but God alone could incline
the heart of sinners to comply with this persuasion.
* ' God is not accustomed to make men good by necessity or
' force ; nor js his election of those who are called, by violence,
* but by persuasion. And that yoa may understand that the
' calling Js not by force, consider how many of those who were
' called have been lost. Whence it is evident, that our salvation
' or destruction depend^ upon our own will. Vol, Viii. p. 29U'
» « Rom, viiii 28—31, 2 Thei, ii. 13, 1*,

530 aEMAEKg
We also may exhort and persuade ; but God alone
pan incline the heart to comply with our exhortations.
" I have planted, and Apollos watered, but God gave
" the increase," — ' O almighty Qod, who alone canst
' order the unruly wills and affections of sinful men ;
f Grant unto thy people, that they may love the
* thing which thou commandest, and desire that
? which thou dost promise, &c.' '
P. •ccccxcv. last line, 'That he may alarm the
' hearers, he says, " he hardened," — Does then God
speak what is not true, to alarm mankind? This is
often intimated,, in respect of the threatenings of
everlasting punishment ; but a more dishonourable
suggestion respecting God, or one more pernicious
to mankind, can hqrdly be conceived. Giving such
alarms, concerning evils, which it is known, will
never come, may suit the narrow policy of m^n:
but it at least borders on blasphemy to ascribe it to
God. I take this opportunity to say, that scarcely
any modern Calvinist ventures to use the energetick
and unqualified language of Scripture, on this awful
subject, without pausing, to give explanation, or to
affix some limitation, to its meaning. So far, from
going beyond " the oracles of God," in our lan
guage, we hesitate at using the express wprds of
Scripture ; when we speak of God's hardening the
hearts of nnen. This, is a consideration, not uur
worthy the notice pf those, who labour to put a far
yourable cons^ructipn on the language of the sacred
"i^'riters : but affix the worst, which they can deyise,
I
' Col. 4Siin. after<East,

ON THE FIFTH CHAPTEH. 537
upon our words, though in themselves much less
energetick.^ — Only let our language be interpreted
by the same rules, which would be applied to that of
Moses and St. Paul, respecting Pharaoh ; and the
objections against us, at least on this ground, ' must
vanish. Calvin thought those blameable, who de
clined using the strongest language of Scripture,
without comment : and so did many of his contem
poraries and successors.
P. ccccxcvii. I. 4. 'A little exertion.' This ex
pression has before been considefed. — Neither a little
exertion, nor a little assistance, will avail ; and he
deceives" men's souls, who teaches them, that it'will.
Whatever may be the effect of these remarks, in
other respects, I do earnestly beseech the reader
to notice most carefully this observation ; and I most
heartily pray God, to incline and enable him to doit.
P. ccccxcvii, 1. 9. 'If evils, -Sec." If our evil
dispositions be natural, we cannot change them. So
far Chrysostom agrees with us,: and being fully con
vinced, that they are natural to fallen creatures,
though increased by evil habits,; we perceive the ne
cessity pf regeneration, a new creation unto holiness,
" a new heart and a new spirit," the gift and work
of " the Lord Almighty :" and we observe, that when
original sin is, either denied, or explained away ; the
doctrine of regeneration by the Holy Spiiit uniform
ly shares its fate. — " It is easier for a camel to go
' ' If evils were natural, this change could not have taken
f place; for we cannot change those thirgs which s,xe fixed by
• nature and necessity, Vol.jx. p. 312.'
3

538 REMARKS
" through the eye of a. needle; than for a rich man
" to enter into the kingdom of God, — -When his disci-
" pies heard it, they were exceedingly amazed, saying;
" Who then can be saved ? But Jesus beheld them,
" and said unto them, With man it is impossible;
" but with God all things are possible."^ God
is able to change those, who both, by nature and
habit, are propense to evil, in the greatest degree:
" Turn thou us, good Lord, and so shall we be
" turned." " Create in me a clean heart, O God, and
" renew a right spirit within rhe." The vyord necessity,
at the end of the quotation, implies that if sin be na
tural to us, it must be by a fixed necessity, like that
of heathen fate ; which even the gods could not alter.
But God made man holy; and now that he is changed
and become unholy, having neither the will nor the
power to change himself; th« omnipotent Creator
is able to recover him to holiness. "^ The deeper any
person's conviction is, of his own natural depravity,
and of the absolute necessity of being delivered from
it, in order to escape misery, and possess happiness ;
and that he cannot possibly change his own heart :
and the firmer his belief is, that God can renew him
to holiness; and has graciously promised to do it,
for all who earnestly desire and pray for this inesti
mable blessing, in the name of Jesus Christ : the
more fervent and importunate will be his prayers for
the renewing grace of the Holy Spirit ; and the less
will he be disposed to defer the important concern to
a future opportunity, lest GJod should give him up to
' Matt, xix, 24^26,

ON THE PIPTH CHAPTEK. 53Q
final hardness of heart. So long as men are wholly
unconcerned about religion, or rest satisfied with
forms and notions ; these subjects do not at all suit
their case: but when solemn and alarming warnings,
and calls to^ repentance, have excited an earnest en
quiry after salvation ; they are often deeply convinced,
that they must enter on a course of life, (to which
they feel the strongest unwillingness,) or, that they
miist be lost for ever. Experience convinces them,
that they have neither will nor power, for that which
they now perceive to be indispensably necessary; and
which they once thought they could accomplish, by
a little exertion, whenever they chose, or wished, to
do it. - They therefore deferred their repentance, or
amendment, to some more convenient season. But
now they find their entire moral inability: perhaps
withe ut exact doctrinal views of the subject, they
hear and believe, that God can change the heart,
and has promised to do it ; that " it is God, who
" worketh in us both to Will and do ;" and they begin
to beg of " him to work in them both lo will and to
" do." " Thou hast chastised me, and I was chas-
" tised, as a bullock unaccustomed to the yoke ;
" Turn thou me, and I shall be turned ; for thou art
" the Lord my God, "Surely after I was turned, I
" repented, &c." And thus, calling on God to in-^
dine their hearts unto himself; to ' give them repen-
', tance and his Holy Spirit;' and to " create in them
" clean hearts;" they find, often gradually, that their
jittaehment to their former self-indulgent, worldly,
' Jer, xxxi. 18—20.

540 REMARKS
and ungodly course of life, is weakened ; and their
reluctancy to repentance, self-denial, and the " things
" which accompany salvation," is diminished ; nay,
that they now have an aversion to former pursuits,
and begin to delight in the exercises of devotion, and
in following after holiness. For pardon and accept
ance they learn to rely on the free mercy of God
through the mediation of Christ. They believe; and
" faith works by love ;" and love of God and man
renders even self-denying duties pleasant. They rely
on the promised grace of the Holy Spirit to guide,
strengthen, and sanctify them ; and now they fully
enter into the meaning of that prayer, which before
they had perhaps used as a mere form. ' We hum-
' bly beseech thee that, as by thy special grace pre •
* venting us, thou dost put into our hearts good
' desires ; so, by thy continual help, we may bring
" the same to good eiiecX, through Jesus Christ our
' Lord.' When any become thus fully convinced
of these truths, they will also learn, that God often
punishes men, for past sins, especially for sinning
obstinately against the convictions of their own con
sciences, and the strivings of his Holy Spirit, by
giving them up to final hardness and obduracy.
When therefore thpy are tempted to postpone repen
tance and conversion to a future opportunity ; the
thought will force itself on their mind^ that if they
listen to this temptation, God, provoked by their
base wickedness, will thus finally give them " to
" their own hearts' lusts ;" and then repentance ,
and salvation will be impossible. Thus, it is at least
tlie tendency of this conviction, to deter men from

ON THE FIFTH CIIAPTER. 54 1
« quenching the Spirit," and " resisting the Holy
" Ghost;" and to induce them to attend to the call
ofthe Scripture. " To day, if ye will hear his voice,
" harden not your hearts ;" lest " God should swear
" in his wrath, that ye shall never enter" into his
heavenly rest.
P. ccccxcvii. I. 26. ' Foretelling what would cer-
' tainly happen from the wicked disposition of men.'
Is this meant, of some men ; or of men in general?
This is the precise difference between us, and our
opponents: we hold that this wicked disposition is
natural to all the decendants of fallen Adam ; that
education, human laws, the state of society, and ge
neral convictions concerning God and a future
retribution, may restrain it in some, from many out
ward excesses, into which others run ; and that mo
tives, arising from self love, may lead them to many
things good in the sight of man, and favourable to
the peace of society; but that all, which is spiritually
good in any one, good in the sight of God, is the ef
fect of special grace, of regeneration and the renewing
of the Holy Spirit. On the contrary, numbers con
sider this wicked disposition, as adventitious, the
effect of education, bad examples, and habits, and
various other causes; and not natural: that it be
longs only to some, not to all : and that at least
the beginning, (or the most difficult part,) of a re
covery from it, is the effect of a man's choice, reso
lution, and exertion, previous to ' the special prevent-
* ing grace of God ;' or any other regeneration, than
what is common to all baptized persons.

542 REMARKS
P^ ccccxcviii. 1. 7. 'sAt our, &c.'^ Here is th«
opus operatum, as strongly asserted, as in any popish
writer in the darkest ages. No agent is mentioned,
but the priest, and he acts only by speaking the
words of God, that is, " I baptize thee in the name
" of the Father, and of the Son, and of the Hply
" Ghost." This forms and regenerates the baptized
person, whether ' he rightly receive baptism or not:'
and ' the vessel of water is the womb, in and from
* which he is regenerated.' The inward and spiritual
grace of baptism, and the Holy Spirit, as the Agent
in baptism, are quite overlooked. — Now if this be so,
there is no occasion to pray, when we baptize any
one, — ' Give thy I^oly Spirit to this person, that
' he may be born again.' The words of God spoken
by the priest will effect tins ; as certainly, and ex
actly in the same manner, as the words of the priest,
consecrating the bread and wine, transubstantiate
them, into the real, living body and blood of Christ!
We are here led with Chrysostom, at least into the
suburbs of Antichristian Ba'oylon.
P. ccccxcviii. 1. 14. ' He, &c.'* Here thewriter
' ' At our regeneration, the words of God, which the faithful
' know, spoken by the priest, form and regenerate him, who is
• baptized, in tb.e vessel of water, as in a womb. Vol. x. p.
' 711.' '¦ ' He immediately instructs them to ascribe both the past and
« the future to Christ. How ? He does not say. Being confi-
' dent that, as you have begun, so also you will finish, but, " H«
*' which hath begun a good work in you, will perform it." He
' has not deprived fhem of right conduct ; for he said, " I rejoice
" in your fellowship," because, for^oQth, they themselves h«il

ON THE FIFTH CHAPTER. 543
makes one of these inconsistent concessions, before
spoken of; and speaks in this respect as a Calvinist.
P. ccccxcix. 1.2. ' This is no small commenda-
• tion, that God worketh in any one.' — ' If faith be
' a grace, and be given by the Spirit only, and be no
' merit of our own ; neither those who disbelieve
• will be punished, nor those that believe, praised.
? For such is the nature of graces given, that they
' have no fcrowns nor rewards.' * I do not see, hovv
Chrysostom can here be reconciled with himself.
P. ccccxcix. 1.9, 'If he, &c.' * Nothing does
' prevent God from working a new creation in all
' men ;' except " the good pleasure of his will :"
" his good pleasure which he has purposed in hiui-
" self;" the counsel of his will ;" " the eternal pur-
" pose which he purposed in Christ Jesus our Lord."
He could not want power to do it ; nor lave, for " God
" is Love." But he is also infinite in wisdom. This
favour was due to none of our lost race : none de
served it : he confers as he thinks best : he " gives
" not account of any of his matters." — " Nay, but
" O man, who art thou, that repliest against God ?"'
" I thank thee, O Father, Lord of heaven and
" earth, that thou hast4iid these things from the wise
' acted rightly. Nor did he attribute their right, conduct to ihem-
' selves only, bnt principally to Godj for he says, " I am confi-
" dent that he which hath begun a good work in you," tliat is,
' God, " will perform it until the day of Jesus Christ."
' Remarks on p. 460, 46 1 .
* ' If he worked absolutely and indiscriminately in tbem,
' nothing would prevent his working in Greeks, and in all man-
' kind, if he moved us like logs of wood and stone, and did not
? require any exertion on our part.'

544 fiEMAfrKS
*' and pruderit : and hast revealed them unto babes i
" Even so. Father ; for so it seqmed good in thy
" sight."^ Yet when he works, it is not by ' moving
* men as logs of wood and stone ;' but " be worketh
" in them both to will and to do of his good pleasure."
It is not evident, what the word indiscriminately
means, in this connexion : certainly it does not be
long to the tenets of Calvin, who considers special
gi'ace, as discriminating, and working absolutely, only
in the elect.
P. D. I, 6. ' Tfihat, 8cc.'^ What authority had
the writer to change " it is God who worketh ;" to
' God will work ?' " God worketh in us to will :"
• we ought therefore to supply a will.' We ought
indeed : it is our duty,, but our indisposition rendered
special grace needful.
P. r>. 1. 27. ' Or he says, &c.'" It is then con-
» Matt xi. 25, 26.
* ' If that be the case, God will work all things ; have confi-
' dence, for it is God tbat worketh in you. If therefore he
' worketh in us, we ought to supply a will, always concentrated,
' fixed, uninterrupted. " For it is Gpd that worketh in you,
" both to will and to do." ' If he himself worketh in us to will, ,
' why doth he exhort us? For if he makes us to will, it is to no
' purpose that you say to us, ye have obeyed ; for it is not we
' who obey : it is to no purpose that you say — " with fear and
" trembling" — ' for the whole is of God. But it was not with
' this view I said, " For il is he which worketh in you, both lo
'¦' will and to do," ' but from a desire of removing your anxiety ;
' if you be willing, then he will work the will in you. Be not
' afraid, and be not ashamed ; he gives you both the will, and the
' work. For when we are willing, he increases our will. As,
' I wish to do some good thing ; He has worked the good thing
' itself, he has worked the will also through it.'
^ ' Or he says tbis from great piety, as when he says that our

ON THE FiFTrt CHAPTER. S45
ceded,- that thei language of those, now called Cal
vinists, js more pious than that of their opposers:
nay, so much more pious, that the inspired apostle
assumes that language, though he does not concur
in the doctrine which dictates it I It may then be a
commendation to affect this pious language, provided
we do not really mean it ; and provided we be clear
from the irrational doctrines, and enthusiastick fer
vours, of those, to whom it is more appropriate. —
' By acting rightly, &c.' A man acts rightly with
out being willing ; and so " receives a great readiness
' to will.' It appears to plain people, that the will
must precede the ' acting rightly ;' though acting
rightly may, both by its natural tendency, and by
God's special blessing, increase and strengthen the
inclination and the facility of acting rightly. But is
the first disposition, or inclination, to act rightly in
the sight of God, in fallen man, from nature, or
frora special grace? I appeal from Chiysostom to his
Lordship's owrt decision.^
P. DI. I. 7. ' It rests, &c,'^ This is not very
glad tidings to a poor trembling, and almost de
spairing, sinner. What are those things, which ren-
' own right actions are graces. As, therefore, in calling these
' graces, he does,not deprive us of free-will, but leaves free-will
' in us ; so when he says, that he worketh in us to will, he does
' not take away firom ui free-will, but shews that by acting rightly,
'¦ we receive a great readiness to wilt Vol. ii. p. 257.'
_ ' P. 61, Refutation.
' ' ' It rests with ourselves whelher God will have pity upon us.
' This he bas granted to us ; if we do things worthy of compas-
'sion, worthy of his kindness, God will have pity upon us.
' Vol. xi. p. 494.*
VOL. II. N N

540

REMARKS

der US'' worthy of compassion ?' Where do we read of
them in Scripttire? Where in our liturgy or articles^
" Qod who is rich, in mercy, of his great love, where-,
" with he loved us, even when, we were de^d in sin,
''Jiabhquickenedusi together with Christ; by grace i
'{ are ye saved." ,'';Him that cometh unto me, Iwill,
*-¦ injio wise cast out," Our opponents charge, us,.
with speaking. -things, suited to induce despair : but,
Lwould desire them tp produce a single passage from
Qur writings, so completely suited to drive a deeply^
Ijnmbled sinner to conclude his salvation hopeless, as,
this,quotation froni Chrysostom. I do not recollect-
t^at the .word parthy, is ever used in our prayer-book,;
vjithirefer^ce to any thing in man, as entitling bim
to-mercy: worthily is found, 'Create and make in
' uSj new and contrite hearts, that we, worthily la-'
' menting our sins, and acknowledging our wretch-t
' edness, may obtain pf thee, the God of all mercy,;
'^perfect remissio-n,and forgiveness.'^ Worthily here
means duly, properly, suitably; ^nd even this is the
effect pf a new creation, and not from ourselves.^—
' Grant, we beseech thee, O Almighty God, that
' we, who for our evil deeds do worthily deserve to
• be punished, by the comfort of thy grace may mer-
' cifully be relieved, through Jesus Christ our Lord,'^
The word worthily is also used repeatedly in the
communion-service, and often misunderstood. To.
be a worthy communicant is wholly a different thing,
from receiving the Lord's supper worthily : and aS'
deep humility and unfeigned repentance, and ' not
' Col, fdr Ash Wednesday. , « Col, 4 Sun. in Lent.

PN THE FIFTH CHAPTER. 547
* trusting in oiir own righteousness, but in God's
' manifold and great mercies,' belong to the wdrthily
receiving the Lord's supper : itis undeniable, that a
consciousness, of our 'not being Worthy to gathei- up
' the crumbs under his table,' isessentialto this wor
thily cbnamunibating : and that he who thinks hini-
^li ivor thy, receives most unworthily. 'It cannot
be supposed, that" they who cordially offer the pray
ers of our liturgy, carl do ' otherwise, than decidedly
protest against the language of this quotation,
P, DI, 1. 15. 'A right faith without' works.'
Chrysostom means an orthodox creed. A right faith,
or a living faith v^/ithout works, is an ens rationis,
vi'hich never had an existence ; no not in the thief
upon the ei-6ss, for " he did what he could :" and
his faith wrought by loVe, which he expressed as far
as he was able.
P. DI. 1. 17. ' Only, &c.'^ The substance of this
passage is true ; but if I rtiaiy be allowed so tb' speak,
it is expressed at random. Certainly all good things
ai*e done by ' out will and his will.' (Would it not
have been more decorous tb have said, ' By his will
' and our will ?') God " works in us to will;" and
when made willing, he " works in us to do."
P, Dii, 1.4. ' For that, &c-'^ Calvin says more
' ' Only be assured of this, that God dispenses' all things, that
' he foresees all things; that we are endowed with free-will j that
' he works some things, but permits others; that he wills.. no
' widkedness to be done ; 'that all things are not donfe by his will,
' but by our will also ; that all evil things - are done by our will j
' that all good things are done by our will and his will; that
' nothing is concealed from him. Vol, xi. p. 711-'
' ' For that death was sufficient to rescue all froth destruction.
N N 2

548 REMARKS
accurately ; *' Sufficient for all, effectual only for the
* elect.' — ^Thus we part with Chrysostom. These
copious extracts, occupying fifty-three pages, imply,
that his Lordship lays great weight on his testimony :
and I am willing to allow, that, as far as these quo
tations go, he is almost uniformly hostile to the
tenets of Calvinism ; and in many of them equally
opposed to the grand doctrines of Christianity, as
held by numbers who are not Calvinists, in the most
general acceptation of that term. — ^Augustine says of
Chrysostom, that before Pelagius appeared, he was
incautious in speaking about grace and free-will.
Securius loquebatur Johannes. It would have been
well, if, like Augustine, he had afterwards published
his retractations. I have not, however, learned, that
he did any thing of the kind : yet, it is probable,
that as Chrysostom, (even as it appears from these
quotations,) like most popular orators, was prone
to forget at one time, v/hat he had maintained at
another ; a Calvinist, if he had leisure, and thought
it worth while; might prodiice passages from him,
bearing something more of an evangelical stamp,
more like Christianity, and less like pagan philosophy
and ethicks. THEODORET, 423.
Sirmondes' Edition.
P. DII. I. 15. ' This we, &c." "The Lord
But he did nof bear the sins of all/because they were not wil
ling. Vol. xii. p. l66,.'
^ ' This we may also fiod among men . For sotpe indeed are

ON THE PIFTH CHAPTER, 54^
** looked down from heaven upon the children of
** men ; to see, if there were any that did understand,
" and seek God. They are all gone aside ; they are
" together become filthy ; there is none that doeth
" gpod, no not one."^ The apostle has quoted this,
in his avowed design of " proving that both Jews
" and Gentiles are all under sin :" so that it is unde
niably meant, that, by nature, and without divine
grace, all men are evil ; aiad that the all-seeing God
could not find one exception. But Theodoret either
saw with other eyes, or judged by another rule : and
therefore, he finds among men some good. Not
good indeed in the sight of God, but ' loverd of
'virtue,' — The supposition of ' God's creating wicked
' persons,' (though perhaps not meant so ill as it
sounds,) is exceedingly shocking: and the idea, that
otherwise ' the champions of virtue would be deprived
' of the prizes of victory ;' connected with the lan
guage, 'justly obtain the crown of victory ;' are so
contrary to the language of Scripture, and the whole
plan of Christianity ; that I am confident, many, who
are not Calvinists, will feel as indignant at reading
them thus introduced, as I can do. They are like-
' lovers of virtue, but others are workers of wickedness. If,
' therefore, any one complains of the creaiion of wicked per-
' sons, he deprives tbe champions of virtue of the prizes of vic-
' tory.- For if they had not the desire of virtue in the choice of
' the will, but were unalterably fixed by nature, those who suc-
' cessfully struggle for piety would be unknown. But since the
* will has the choice of what is good, and of the contrary, some
' justly obtain the crown of victory, and others suffer punishment
' for their voluntary oflFences. Vol, i. p. 31 .'
' Ps. xiv. 2,. 3, liiL 2, 3.

i550 REMARKS
^ise so totally dissimilar from the language and sen
timents of our liturgy,, articles, and homilies ; that
I have no doubt, but the best informed friends of
^he establishment, among those who are disposed to
pbject to Calvinism, will be rather dissatisfied with
them, p. DIV, last line, ' I hated hina, (Esau) because
' of the profligacy of his manners ; but I loved Ja-
* cob, as being au admirer of virtue,' This is the
opposite extreme to the statement of some Anti
calvinists, who are Esau's advocates, and almost pa
negyrists, and Jacob's accusers ; and who interpret the
passage exclusiyely of the posterity of the twp bro
thers. However that may be, the words of the
apostle must not be forgotten. " When Rebecca
" also had conceived by one, even by our father
" Isaac; (for the children being not yet born, neither
•^ having done good or eyil ; that the purpose of
',' God, according to election might stand, not of
* works, but of him that calleth ;) it was said unto
" her, the elder shall serve the younger."^ Modern
opposers, of personal election to eternal life, seem
to have selected a more advantageous ground for the
contest, in this instance at least, than Theodoret has
done : and few of them will feel very grateful for
his clumsy assistance, which tends to subvert their
whole system. — God could foresee no good in Jacob,
except as the effect of his renewing grape.
p. Dv, 1, 11. ' The grace, ^c;'^ Provided men's
' Rpm. ix. 10—12.
' ' The grace of the Holy Spirit, which we received by bap
tism,, has inflamed a desire in us towards God, Vol. iii, p. 40,'

ON THE' FIFTH CHAPTER. 551
lieart s be really infiamed with a desire towards God ;
a desire of his favour above all-t-hings, and of living
to his glory ; we have not the least objection to thfe
supposition that this was communicated at baptism.
But it does not appear, that the bulk of baptized
persons, in our days at least, experience, or mani
fest, such an infiamed desire ' towards God ;' nay,
a vast ' majority consider every approach to it, as
enthusiasm. P, DV, I. 14. ' For if, &c," There is a reluct
ancy, a hesitation, and an indecision, in this ac
knowledgement of our fall in Adam, which is the
contrast of the open, perspicuous, and decided lan
guage of our articles and homilies on the same sub
ject. It seems, this part of the divine conduct could
not have been vindicated, unless God had also given
us the gospel ; which in that case is debt not grace.
, The conclusion is so incautiously worded, that it
seems to favour universal salvation : and indeed
several of these ancient fathers, whom the church,
or its rulers, when approximating to popery, cano
nized with the title of saints, manifestly favoured
that doctrine, or something very much like it,
P. Dv. 1. ig. ' Those, &c,'^ " He chose ,us in
' ' For if it be true, asit is true, that in consequence of Adam's
' transgression, the whole race received the doom of death, it is
* manifest that the righteousness of the Saviour procures life for
• all men. Vol. iii. p. 43.'
* ' Those, whose characters he foreknew, he predestinated
' from the beginning : having predestinated them, he also called
' them; then having called them, he justified them by baptism :
' having justified, he glorified them, calling them sons, andgiving
* them the grace of the Holy Spirit,'

652 REMARKS
" Christ, before the foundation of the world, that
we shovld be holy."—' He justified them by bap,-
f tism.' " Being justified by faith, we have peace
" with God." " Being justified fi'eely by his grace,
'•' through the redemption, that is in Christ Jesus."
" Being now justified by his blood, we shall be saved
" from wrath through him." " Ye are washed, ye
" are sanctified, ye are justified, in the name of the
" Lord Jesus, and by the Spirit of our God." — " If
" any man speak, let him speak as the oracles of
" God:" but 'justified by baptism; is not "accord-
^' ing to the oracles of God." Baptism, in adult be
lievers, is, what circumcision was, " the seal of the
"righteousness of the faith, which they had, yet
" being unbaptized."—:rA subsequent similitude, com
paring the divine prescience to a man's foreseeing,
that a high spirited horse, would rush down a preci
pice with his rider, reduces the whole system of pro
phecy to a mere probable conjecture, instead of
grounding it upon '' the determinate counsel and
" foreknowledge of God," according to the Scrip-
f tures." '¦ Declaring the end from the beginning,
" and from ancient times the things that are not yet
" done, saying. My counsel shall stand, and I will
" do all my pleasure.'" Now that which evidently
denies the perfections of God, and runs counter to
}iis word, needs no further answer,
P. Dvi. 1, 19. ' All being, &c.'^ Here is a fair

' Acts ii. 23. Is. xlvi. 10.
» ' All being siabject to the curses of the law, he submittecl to
* that death which was cursed by the law; that he might free all

ON THE FIFTH CHAPTER. 553
statement of man's condition, as under the curse of
the law ; but it is connected with language, which
implies the actual salvation of every human being.
P. Dvii, 1. ]. ' Neither, &c,^ The willingness
then to good is from ourselves, and not, in any
degr,ee, from the Holy Spirit. This used to be
called Pelagianism. ' The riches of virtue.' How
different from the language of the Scripture!
' Finding a readiness.' " The preparations of the
'' heart in man— is of the Lord." " Lord, thou
'f hast heard the desire of the humble ; thou wilt
" prepare their heart, thou Vvilt cause thine ear to
f hear."^ If God should wait, till men made their
own hearts ready, to do what is gpod in his sight,
before he gave them grace; their case would be
hopeless. Like the river spoken of by the poet, it
may be said of the disinclination of fallen men to
what is spiritually good ;
' Labitur et labetur in omne volubilis aevum.*
*' For it is God that worketh in us both to will and
" to do of his good pleasure."
• men from the curse, and give the promised blessing to all.
' Vol. iii. p. 274."
' ' Neither the grace of the Spirit is sufficient for thbse who
' have not willingness; nor, on the other hand, can willingness,
° without this grace, collect the riches of virtue. Vol. iii. p. 328.*
' Not that he forces those who are unwilling, but that finding a
' readiness, he increases it by his grace. " He called the good
" will of God, his good pleasure." " He wills tbat all men should
"¦ be saved, and come to the knowledge of the truth." Vol. iii.
' p. 332.'
-" Ps. X. 17-

554 , REMARKS
¦ P. DVH. I, 12, ' He suffered, &c,'^ ' Holy angels
have a created nature : Adam bad, when made in
the image of God ; and even the man Christ Jesus
had the same. Did these want the same remedy as
sinnei'S do ? Even the animal tribes, and indeed
eyery being in the universe, has a created nature,
God alone excepted. But only rational, responsible
agents, who were condemned sinners, and depraved
in heart, needed the remedy, A theologian, who
writes thus at random, is a very unsuitable person to
determine religions controversies ; which require pe
culiar exactness, precision, and perspicuity of lan-
, guage. The general inattention to this, is one grand
reason, why controversies are so seldom terminated
in a satisfactory manner,
P, DVII, 1, 15, ' All men, &c,'^ Why is it said,
_' as. it were a ransom ?' The Scriptures do not use
this hesitation, " Who gave himself a ransom for
" all, "^— The last clause favours the actual salvation
of all men.
P, DVII, 1, 22, ' The devil, being created good,
* voluntarily fell into wickedness,' says Theodoret,
But vvas not the case the same with Adam ? " By
*' one man sin entered into the world, and death by
' ' He suffered for all ; for whatever ihings have a created
' nature, stood in need of this remedy. Vol. iii. p. 404.'
^ ' Al! men being under the power of death, he not being sub-
' ject to death, as God, for he has an immortal nature, nor as
' man, for he had not committed sin, which causes death, gave
* himself as it were a ransom, and freed all raen from its slavery.
« Vol. iii. p. 47i.'
3 1 Tim. ii. 6.

«

ON THE FIFTH CHAPTER, '555
sin; and so death passed upon all; because all
have sinned," The w^ickedness of his posterity
also is voluntary ; in choosing evil, they need no one
to '• incline their hearts ;" they are in tliemjselves
fully inclined. It is only in respect of choosing
what is ' good in the sight of God,' that they need
to be made willing by preventing grace ; and then
they become voluntary also in obedience.
P. DVII, I, 26. ' It does not belong to ajust G^id
' to punish him who is necessarily wickeid,' If nec^s.^
sarily means involuntarily ; no snch character ever
did or can exist ; for no creature can be resppnsibl'f
for what was involuntary. But the necessity arising
from a totally depraved nature, left finally to itself,
is of another kind.
With Theodoret his Jjordship closes his quotations
from the fathers; but he adds a iew Latin quotations,
from more modern writers, in which some thingj
may properly be noticed, /
P. Dviii. 1, 9. ' Et eo, &c.'*

' ' And in this respect, there is the less need of this labour;
' seeing the great Calvin himself acknowledges not obscurely that
' this was the opinion of antiquity. (B. 2nd. Inst-) And God
' moves the will, not as it was for many ages delivered down,
' that it should be of our choice, to obey or resist the motion of
' God.' — ' For lest thou shouldst think, that this is to be uuder-
' stood of the school-divines, he presently shews, that he speaks
' of those ages, in which especially the christian religion flou-
' rished throughout the world. For he subjoins, ' That, therefore,
• so often repeated by Chrysostom, must necessarily be rejected;
' whom he draws, he draws as willing. He names Chrysostom
' alone: but it did not escape that a .1st learned man, that this
' was taught by otlier fathers also,* {Vossitis.)
¦¦ 6

556 REMARKS
P, DIX. I. 1 1. * Beza also acknowledges the An-
* ticalvinism of the fathers prior to Augustine.' In
proof of this position his Lordship produces a pas
sage from Beza, as quoted by Fossius ; in which he
ascribes the source of the opinion, that men are
elected on the foresight of their faith and works,
(which he calls turpissimum errorem,) to Origen.'
His Lordship then observes, ' The opinion, here
* attributed, to Origen was held by the fathers prior to
'him:' — and also by '-Augustine himself, in the
' early part of his life.' That is, before he had more
fully examined the subject: and then he judged
otherwise, and published his retractations. It was
likewise held by the writer of these remarks, in the
early part of his life ; and perhaps even by Calvin
himself. For the doctrine of God's predestination
is not congenial to human nature, and is seldom re
ceived, even as a notion, without instruction and
study. The subject of the fathers before Origen,
and before Augustine, will be considered, in the
eighth chapter of the Refutation, On ' The Histo-
' rical Account of Calvinistic Doctrines.'
' The reference is niade to Rora. ix, 39: which musf be an
error ef the press.

ON THE SIXTH CHAPTEE. 557
REMARKS ON CHAPTER VI,
Quotations from the Ancient Fathers op the
Christian Church, for the purpose of prov
ing that the earliest Heretics maintained
Opinions greatly resembling the peculiar
Tenets-op Calvinism.

The very title of this chapter is formidable to a
- Calvinist, The writer of these remarks, however,
feels no alarm or perturbation : but hopes to be
enabled by divine grace, with much composure to
examine the contents of it ; and to make such re
marks as are needful on the occasion.
P. DXi. 1. 9. ' It is well known, &c.'^ This is
so Well known even to those, who have compara
tively but Jl slight acquaintance with ecclesiastical
history ; that authors, almost with one consent, con
sider it as futile in any man, to attempt disproving
their sentiments, by quotations from ancient writers;
though many of them, when it can serve their pur
pose of running down an opponent, or an opposite
party, speak, as' if a quotation from the fathers were
as conclusive as a text of Scripture : nay, more so ;
for the text of Scripture, even contrary to its literal
' • It is well known by those, who have any acquaintance with
' ecclesiastical history, that many other doctrines of the gospel
< were corrupted in the apostolic age, and in the age immediately
* succeeding.'

558 REMARKS
i^d grammatical meaning, must bear the sense,
which some on6 of the ancient fathers was pleased
to put upon it. It is not yet decided, so as to be
put beyond all reasonable doubt, whether the doc
trines of the gospel were more corrupted by those,
subsc!q(,ient to the apostolick age, whom the church,
in after ages, canonized as saints, or those whom it
anathematized as hereticks. Origen three hundred
years after his death was excommunicated, and
Chrysostom, who was condemned, and, I acknow
ledge, used most scandalously, in his life-time, was
received to communion, and canonized, thirty-five
years after his death.: yet it is not easy to determine
which ofthe two deviated the furthest from the sim
plicity of apostolick doctrine. Only Origen opened
the way, by corrupting Christianity with vain phi
losophy. — I -am not attempting to prepare the reader,
for a vindication, of the doctrines of Calvinism,
should it be prPved, that they greatly resemble,, or
fully coincide with, the opinions of the ancient here
ticks mentioned in this chapter ; but merely to shew,
(by his Lordship's own concession,) that as Chris
tianity began to be ' corrupted even in the aposr
' tplick age,' subsequent testimonies are of no autho
rity ; and the appeal must be exclusively made to
" the oracles of God," Men speak of antiquity
and novelty in respect of doctrines ; but we appeal
to the Scriptures, as most ancient, and protest against
the novelty of all subsequent authors. We do not
appeal to Augustine or Calvin, but to the prophets
and apostles : and why should we not be as able to
understand their writings, as the ancient fathers

ON THE SIXTH! chapter. 55^
were : who generally were brought up, either in
secular employments, or in heatheri philosophy, and
who were, by the almost uiiiversal consent of learned
men, very incompetent criticks and expositors, very
illogical reasoners, and very superficial theologians ?
I- carinot but think, that even his Lordship's quota^
tionSf (not to say the remarks which have been made
on them,) put this matter ' beyond all doubt, with
attentive impartial judges. I shall, however, at pre
sent urge the matter no further. The acknovi/ledged
early corruption of Christianity,, even while 'the
apostles were living, is a sufiicient answer td the
argument deduced, from the proximity of some of
these ancient fathers to the apostojick age.- Few
individuals, when young, had perhaps even seep an
appstle ; two or three of them, had probably, con
versed at least with St. John ; that is, when by their
youth they were incompetent to enter into the depth
of St. John's instructions, much more, many years
after, of accurately reporting them ; while others
had receiyed, by hearsay, traditions concerning the
doctrine of the apostles. But " To the law and to
" the testimony." The "testimony of the Lord
" is sure, making wise the simple :" and these con
versations and traditions, even if more unequivocally
authenticated than they are, must be very uncertain
and unsatisfactory.
P. i>xi. I. 17. ' Ifind, &c,'^ No doubt any one
may find this : and, I can also find, in the quota-
" ' I find that some of the first heretics maintained opinions ina
' high degree resembling what are now called Calvinistic doc-.
• trines."

b6o remarks
tions, which bave been considered, and evdn in my
own remarks on them, opinions, which resemble-
many doctrines maintained by the papists ; and some
of these, ' in a great degree resembling them.* No
herctick or papist renounces all truth, by running
into error, in some particulars ; nor does any here-
tick or papist spoil the truth, which he retains with
his errors : else we must renounce the doctrine of
tl|e Trinity, the Deity of Christ, the atonement,
and many other essential principles of Christianity,
as ' in a high dregree resembling the doctrines held
• by the papists.* On the other hand, that ma^n ap
proaches far nearer, in his self-confidence, to infal
libility, than any one ought to do ; who thinks, that
lie himself is quite clear of mixing error with tbe
scriptural truths, which he zealously maintains. But
if hereticks retained one single truth, and if Calvi
nists maintain one single error ; two distinct cases
occur, in which the tenets of both, however oppo
site in other things, may coincide. As we ought
not to renounce the great doctrines of Christianity,
retained in the church of Rome, and almost buried
tinder the mass of her corruptions : so we must not
renounce the doctrines of original sin, regeneration,
justification by faith alone, no, not even personal
election to eternal life, and the final preservation of
eyery true believer : even If it should appear that cer
tain hereticks, and those of the vilest sort, held the
same tenet* in some particulars. No one will say, that
any man ever was so heretical, as not to hold one
true doctrine. Must then that one true doctrine be
given, up by all christians, because such and such
3 -

ON THE M^tn CHAPTER.- Ml
dete§«able h^atigk^«SkTai«fed it* f Tfefe fs a l?i»d€S
of affiimgntatipft, v/hich bi^t im^ t<5 fee' adi^ted
by aby pCrsbh-, vi»B6 vvbuld iiWpartially d^gMte ceWi^-
verted qnestiSns. It oti|ht not tb b^ th^nired, '^hb
didj or who did hot, iWai-htaiti the doctrine; but
v^hi^ther it bfei or b'6 nbt, aecbrdirif to " thfe PfaclSs
" of God." lie, who goe^ off from t-hfs gJ-t^titt^!,
shrinks frort thfe enquiry, ' What hath Go! SSi^ ?'
and endeavours to suppPrt hifinself, eith6ir a^alfiSt
" th6 oracles of Gbd," br i-fideperideh% "(ttT tlSffi ^ %
clairi^ing credit from hnnTan atitlTb^ity; ^'^'lo^^^
his opponent vvitH bdioin, from eoi-ncidSiCi, feat §r
supposed, with i^&prcSSated chaTacteVs.-^If a ^f^
tant, so Called, aVoW tfo*e JootrfngS, ift wW^
popfery eise&ViSlIy eonsiStsy R% may jtistl-y H^ claiBs6d
with pa^isfe: arid ff Calvinifts^ jn€nt*i^ thoSe ^ffi^tl,
ih which tfie heresy di the p'rbsCribed hWiftli^ eSfti-
sisted, let th^fh be proscribed iA&a'g wifli tfi%m t birt
not so, if either the-bnd, bf tliigcft^fei-, agi'^ih tK^
things, in which the essence bf popery or heresy
does not consist. Nb bfie, iri the least degree con
versant with ecclesiastical history, even in the eajlier
times, much more in subsequent ages, can dppbtj
but that, when any man, of inflnence and.authwky,
or learning and eloqiience, chose to render bfe ooaif
petitqr or o'pponent odious, and to persecute him
even unto death ; either from personal resentnient,
or the odium theol&gicum : he had little to dp but tp
call him by the name of some. reprobated heretick.;
ahd he would soon be' hunted out of the world,- as
not fit.to live. The fable ofthe man and the lion,
iu those days-when tfeisti cctSM converse and reasor^
VOL. n. O o

562 RtMAHKS
, is well known. Had lions been painters, instead of
men, it would not have lieen so common, for pic
tures to represent men victorious over lions : and if
the writings of the hereticks, had not been destroyed
by those, who called themselves orthodox ; (as con
fident a name at least, as evangelical clergy;) vve
might have had a very diflTerent history of the
church. But almost all. our information, coricern-
.ing hereticks, is from their avowed opposers and
persecutors : and if all the information, which may
reach posterity, concerning the Calvinists, should be
derived from their opposers; (though not direct per
secutors;) what dreadful ideas would our descend
ants form of us! I speak not this, in exculpation
.of ancient hereticks, especially of those, whom his
Lordship thinks we greatly resemble : but to shew,
that we must abide, exclusively, by the oracles of
God; and the ministers of the establishment, as
euch, must be judged by our authorized books.
Irbnjeus.
P. DXii, Dxiir. 1 must refer the reader to the
Refutation itself, for the quotation of these pages,
which eontains, as far asT can judge, an unintelligi
ble jargon. Thus far I can find no one shade of
resemblance, between the sentiments of the Valenti-
nians, and the tenets of Calvinism ; and I have som«
hop*, the reader will give me credit, that if I did, I
would adduce it. We read indeed,' ' They affirm,
* th^l; they themselves shall be entirely and com"
Psg9 6J3. 1. 14.

ON THE SIXTH CHAPTER, 503
* pletely saved, not by their own conduct, but be-
* cause they are spiritual by nature: But is this the
opinion of Calvinists ? The apostle expresses our
sentiments : let the reader compare them, with those
of the Valentinians. " Among whom we all had our
" conversation in times past, in the lusts of our
" flesh, fulfilling the desires of the flesh and of the
" mind; and were by nature children of wrath, even
" as others: but God, who is rich in mercy, of his
" great love, wherewith he loved us, even when we
" were dead in sin, hath quickened us together with
" Christ."-^" By grace are ye saved, thrPugh faith,
" and that not of yourselves, it is the gift of God ;
" not of works, lest any man should boast : for
'f we are his workmanship, created in Christ Jesus
" unto good works ; which God has before ordained
" that we should walk in them,"' Now, this is the
only shade of resemblance : We say, " not of works,
" lest any man should boast ;" they say ' not of
' their own conduct, because they are spiritual by
*¦ nature ;' in order to introduce boasting. We allow
the dutiful necessity of good works, though we as
cribe the will and the power of doing them to a new
creation; and place no dependence on them, as
to our justification : they wholly exclude them. I
might raultiply quotations, but surely it is needless.
T4ie Valentinians, suppose, that by nature, there are
several differences, between one man and another :
we declare, that " there is no difference," except
by the special new-creating grace of God. Surely
this is not resemblance, but contrariety !
' Eph. ii. 3—10.
0 0 2

564 REMARK^
P. Dxni. 1. 18-. 'Itis, 8rc." Calvinists are far
frorii holding, that they whb are nbt Calvitiists afe
'incapable' of salvation ;' in general, tnCy avPw thfe
belief, that malriy, who cannot receive their pecu-
liaf doctrinal tenets, will participate with thera ih
their invaluable privileges ; and that numbers, who
are zealous and- eager contenders for their doctrines,
will perish, as having only a notional and dead faith.
.—If the abbminable antinomianisrn stated in the rest
of the quotation, be indeed supposed to be the fea
ture, in which Calvinists; ' highly resemble these
' ancieht hereticks :' I can only appeal tb our books,
ird'va Calvin to the less renowned writers, on,

* ' It is impossible that the rriaterial should' partake of salvatioii
' (for they say it is not capable of.it), so a^in it is impossible'
*¦ that the spiritual, meaning themselves, shpuld be. subject to
' cQiTuption, whatever conduct they pursue. For, as gold placed
* in mud, does not lose its excellence, but preserves it owH
' nature, the mud not being able in any respect to injure the
*¦ gold; so they say that they' themselves, whatever raaterial
' actions they do> are ndt at ajl hurt, nor do they lose the spitj-
' tual substance. Wherefore, those of them who are the most
' perfect, do without fear all things which are forbidden, of which
' the Scriptures affirm, that " they who do such things, shall lidt
" inlierit the k'ingddnn^ of Gbd." ' After enumerating a grsat
' variety of drea-dful crimes, of which these men were guilty,
' he adds—' And dbing. many other abominable and ungpdly
' things, they inveigh against us, who, from the fear of Gbd,
• aie cautious not to sin even in tlibiigh't or word, as idiots and
• fools : but they extol theraselves, callhig thtemselves perfect,
' dftd the elect seed. For they say that we receive grace for use,
• and tlaat therefpre it will be taken away from us; but that they
' themselves have, grace as their own possession, derived from
" above by an unibn which cannot be described or expressed, and
" that therefore an addition -will be niade to thera, P. 28.'

ON THE SIXTH .CHAPTER. pQ^
side of the question, at the present 4^y. Theiie
have.been and are Antinomian Calyinists ; ^nd at
l§aiSt 3S inany, in proportion, Antinomian opposers
^f-Cfil vinism. But Calyinists in gi^neral, abhpr An,-
tinomianism, as much, at least, as Antieslvinists dp.
The pride of gpod worvks, and all dependence on
tbem, we renPunce: but the duty and necessity, of
being " zealous of good works," and abonnding in
t\\etn, we decidedly enforce : and we scruple not tb
fix the ^tigma of hypocrisy on any man, who calls
hiniself a Calvinist, ^nd habitually lives in known
yipl3,tipn pf the divine law, or neglect of known
dnty. P. Dxiv. Note. I insert belpw, the Latin npte,
eoncerning the abpminable licentiousness of these
Valentinians, in which it must be gupppged the C^l--
vinists reserable ijhem ; else why is it quoted ? Tp
which it suffices to say, " Thou shalt not bear false-
" witness against thy neighbour."
P. jjxiv! 1. 20. ' Subdividing souls themselves,
* they say, that some are by nature gopd, and some
' by nature bad.' It would have greatly tended to
.render this part of the Refutation more convincing ;
if any quotations had been brought, from the wfit-
inps of those, who have held' tjie doctrines ripiy
called Calvinistick, either in ancient pr in ipbd^rn
' Sineomnlreverentia et pudnrej-stuprisse, inceiitni, adiilteriis,
' & faedissimis quibnsque libidinibus (Valentiniani) dediderunt >
.' quia licentiam vitse, "etturpes voluptates, quibus abundant> non
' eiicutere crediderunt gratiam Dei et salutem. Quapropter et
' libere eos oipnia agere consuevissei ntiUum in nuilo timorem
' habentesi ;Cent,--Magd. p. 88. Cent. 3-.' ' ,

566 REMARKS
times, coincident with this quotation. Such a sen
timent I at least never met with, in a Calvinisfis
writings, or sermons, or conversation, to this pre
sent day : and indeed it seems the reverse of our
tenets, who maintain, that all men are by nature
' as far as possible,' {quam longissime) gone from
original righteousness ; and that some are restbred
by special grace.
P. Dxv. 1. 1. ' He' {Irenceus) '¦says,hcy 'Those,
* who trust in him and his Helena,* — they 'are saved
' according to his grace.' That is, the grace of Simon
Magus: for this is the only masculine antecedent,
and he is clearly meant.^ It is next to incredible,
that any man should utter such blasphemies : but it
is perhaps almost equally incredible, that any one
should invent them, if he did not. However this
may be ; if there is any truth in this report, Simon
' ' He says, that one of the doctrines of Simon Magus was,
' that those who trust in him and his Helena, should have no
* further care, and that they are free to do what they like ; for
' that men are saved according to his grace, but not according to
' just works. P. 99:
* ' This inan (Simon) was glorified by many as God; and taught,
* that it was he himself, who indeed appeared among the Jews,
' as. the Son ; but iu Samaria, he descended as the Father j and
' he should come to the other nations as the Holy Spirit. But that
' he was the sublimest virtue, that is the Father, who is above all
' things ; and he «ndured to be called, whatever men call him,
(or, God.) This person led about with him a certain woman
• called Helena 5 one who hired out herself for gain, {qucest'ua-
' riam) whom he himself had redeemed from Tyre, a city of
' Phaehlcia; saying, that she was the first conception of his
• mind, the mother of all, by whom, in the heginning, he hid
' coneeived ill kis mind to make angels and archangels,'

ON THE SIXTH CHAPT2E, 507
Magus placed himself, ^nd his infamous Helena, at
the lowest estimation, in the stead of our one Medi
ator Jesus Christ: and faith in him and his Helena
was sufficient to salyation ; that ' they who trust in
'him and in his Helena, should have no further
* care, and that they are free to do what they like*
' For that men are saved according to his grace^
' (that is, the grace of Simon Magus,) and not ac-
' cording to just works.' Even if Calvinists were so
absurd, or blasphemous, as to speak of being saved
by the grace of Calvin, or of Augustine," (who, their
enemies being judges, were certainly holy and emi-*
nent persons,) it would be but a very faint shade of
resemblance, to the insane rantings of Simon Magus,
who made himself the whole Trinity, as well as him
self and his Helena, the Saviours of the world. Nay,
if the faith of Calvinists in Augustine, or Calvin,
were supposed to set them free frora any further
care ; and allowed them to do what they chose,
without restraint, it would come short of this blas
pheraous claim of Simon Magus. — If this be not
Irenasus's meaning; let it be shewn what else i»'
intended. If Simon Magus taught, that by * trust-
', ing in him and his Helena,' men trusted in the
Lord Jesus, " that their faith and hope might be in
" God ;" let this be clearly proved. If ' saved ac-
' cording to his grace, and not according to just
* works,' rpean, the grace of God, through the right
eousness, atonement, and intercession bf the Lord
Jesus Christ ; let it be established. Till then, there
will appear no other shade of resemblance, between
the disciples of Simon Magus, and Calvinists ; than

568, K2MAAK9
l^isj that hoik disclaim dependsnee on tlc\e« pwn
works: but the Galyinifits ayow reliance on tJie
merits of Christ alone ; the disciples bf Simon
Magus, ' on him and his Helena alone :' that the
Galvinists hope to be saved 'by the grace of God,
'¦ through faith, not of works, lest any man should
' ;b0a§t ;' and the disciples of Simon Magus, ex
pected to be saved by the grace of their blasphemous
teacher, and his merits, with ^those of his paramour:
and'£n^yttihattheQalyinistsavow, that truejbelieyers
*!' are creatjed in Christ Jesus unto good works," and
'-'are aeslous of them:" hut Simon's deluded votaries
expected to be saved wholly without good \vorks.
^ut I'must impose restraint on my pen, on this
eccasion, and leave the reader to make his own re-
Ibot'ions. P. n-xv. I. 7. ' He, &c." * Tertullian also says,
* that Saturninus maintained, that man was c^eatedby
*«ngels.' (JVo^e.) But do Calvinists maintain this?: —
* The Saviour came to destroy bad men and demons,
*¦ but to save good men.' What trace of resem
blance is there between Saturninus's sentiraents and
the tenets of Calvinism ? l^e hold that Jesiis " did
<•' not come to call the righteous, but sinners to
•5' repentance:'' and our interpretation of this im-
pbftant te'xt, as meaning, that Christ came to save
none but sinners, is objected to by our opgpnents.'
;• '¦;He (Saturninus) first ^jjerjte^^ that there are two sorts ,«f
' men, fofined by the angels, the one good, the other bad. And,
' because. demons assist the worst men, that the Saviour came to
' destroy tad men and'cfetnbns, but to save good men,' 'P.iOl.' '
« Rsfutatibn, p. 12, IS.  '\S \

ON THE SIXTH CHAPTER. 5^9
We &yr^, J^^t " He came to seek and save that
"which was lost,", and v^e use the apostle's l^r
guage : " It is a faithful saying and worthy of all
" acceptation, tliat Jesus Christ came into the world
"to §ave sinners;" not exclnding "the chief of
" sinners." That " God sent not hi| Son to cpn-
" demn th^e Fprld, but that the world through bin?
" might be s^ved" Xt i§ true spme Calyinists haye
e.xpl^ned th^ world,, in this text, in a sense, .which,
with Anticajlvinists, I shpuld cpn^^d.^^ 35 unwarranted:
but this does nbt jiffect their sentirnents, concern--
ing the grand end and design pf the Saviour, in
cpming into thip world ; which was ' the ss^lyation
' of sinners,' ^^d riot judgment, pr destruction : that
\ie c^nie, not to select, and c^ll together, ' gppd men,'
but to r^econcile enemies, to pardon and justly
rebels, and to new create the unholy, and fpi;m
th^n^ by Ills grape, "a peculiar people, zealous pf
" good works." They hold indeed, that he will come
a second time to complete the salvation of his peo
ple, and to destroy bad men, that is, all, who con-
tijiue nnbelieying and impenitent to the end ; sgying
tp,.t,liem, " Depart from me, ye cursed, into eyer-
" lasting fire, prepared for the devil and his angels :"
and thus they shall be destroyed, as v/ell as the
d^nfons, to whose cause they adhered, and whose
pbstinate \yiplvedness they imitated.
P. JDX^r. 1. .13. 'They, &c." What shade of
resemblance is there between this sentiment, and

* * They (the Valentinians) say, that spme men are good, by
' nature, and some \>^, P. 124.' •2 ' .

Sf O REMARKS
the tenets of Calvinism ? So far from resemblance ;
tbere is contrast and opposition.*
CLEMENT OF ALEXANDRIA.
P. Dxvi. I. 1. * The, &c."^ Do Calvinists con
sider faith as natural? No: 'they attribute it to
* election.' They indeed consider faith as " the
" gift of God," which he confers on the elect exclu
sively : " God hath from the beginning chosen you
*' unto salvation, through sanctification of the Spirit,
" and belief of the truth ; whereunto he called yPu
*' by onr gospel, to the obtaining of the glory of our
" Lord Jesus Christ."* But, so far from thinking
it natural on that account; they are frequently cen
sured for insisting that it is supernatural, " the gift
" of God," and an efiect produced by his omni
potent grace. The followers of Basilides held, that
faith ' discbvers doctrines by intellectual compre-
» 2Thes. ii.iS, 14.
* ' The followers' of Basilides consider faith as natural ; where-
' fore they also attribute it to election, as discovering doctrines
* by intellectual comprehension, without instruction. But the
' Valentinians, allowing us siraple people a share of faith, main.
¦ tain tbat knowledge is in themselves, who are saved by nature,
• according to the abundance of the excellent seed ; asserting,
' that knowledge is far more distinguished from faith, than what
* is spiritual is from what is natural. The followers of Basilides
' moreover say, that faith and election are peculiar in every re-
' spect [safi' f!t«5-o» <5i«r-,),«(si} ; and again, that the worldly faith
' of every nature follows ^s a consequence bf supermundane
' election ; and that the gift of faith corresponds with the hope'
' of eveiy one. Failh, therefore, is not the effect of a right
' choice, if it be the privilege of nature.*
* See Remarks on p. 512, 513, Refutation.

ON THE SIXTH CHAPTER. 571
' hension, without instruction:' and, as it appears, by
a sort of intuition, or immediate revelation : Calvin
ists maintain that faith, believes the sure testimony
of God, and receives if with humility, meekness,
and docility ; and that the believer learns doctrines
by daily searching the Scriptures, using every means
of instruction which God hath appointed; praying
continually for the "promised teaching of the Holy
Spirit ; and comparing every sentiment with the in
fallible standard of truth and duty, the word of
God; thus " proving all things, and holding fast
" that which is good." There have been, and no
doubt are, enthusiasts both among professed Calvin
ists, and their opponents ; who have made preten
sions to immediate inspiration, or have supposed,
that the inward teaching of the Spirit supersedes the
necessity of instruction. But the diligence with
which Calvinists attend the publick preaching of the
gospel, and other more private means of instruction,
for which their opponents severely censure them,
shew, that this is very far indeed from their general
sentiment. — The Valentinians held, ' that themselves
' were saved by nature, according to the abundance
' of the excellent seed.' It is not plain what they
meant by this jargon. Calyinists believe, that we
are " saved by grace, through faith, and that not
" of ourselves, it is the gift of God ;" as the effect
of being " born again not of corruptible seed, but
" of incorruptible, by the word of God which liveth
" and endureth for ever." And they are far from
confining this salvation, to those who concur with
them in such of their tenets, as are not essential to

5^2 REMARKS
Christianity ; or to extend them to all, who do.—
' ^he followers of Basihdes say, that faith and elec-
* tion are peculiar in every respect.' Does this mean,
that they are peculiar to beilevers, and to the electa
and that others ihave no part in them ? If so, Cal
vinists coincide with them in sentiment : and I
suppose, Anticalvinists also, however they may ex
plain faith and election. For who can doubt, but
that faith is peculiar to believers, and election to tlje
elected persons ? — >' The worldly faith, of every na-
' ture, follows as a consequence of supermundane
•election.' What unintelligible jargon 1 After this
quotation, there follows some reasoning of Clement,
concerning free-will, or voluntary choice, as distin
guished from ' antecedent physical necessity ;' in
order to render men objects of praise, or blame,
reward, or punishment. But this subject has been
repeatedly discussed ; and has nothing to do, with
the resemblance of the Calvinistick tenets, to those
of ancient hereticks : except that Clement used tbs
same arguments against them, which modern Anti
calvinists employ against us. This is, because they
misunderstand our principles, which do not at all in-^
terfere with man's free agency and responsibility,
or introduce physical necessity and compulsion ; byt
simply deny, that fallen man has not ' the disposi-
' tion, and consequently not the ability, to do what
* in the sight of God is good, till he is influenced by
' the Spirit of God :' and that this is not due to
sinners, and may justly be withheld ; and that God
graciously confers it, " according to the eternal pur-
" pose which he bas purposed in bimself ;" yet so.

ON THE SIXTH CHAPTER. 5?^
as tb consist perf^itly with the promise bf " giving
" his Holy Spirit to fhem who ask him :" because it
is ' his special preventing grace alone, which' puts
' into their hearts these good desire^.'
P. DXvii. I. 3. ' I do, &c." I crinnot well wis,
derstand what the writer meahs. But did ever any
man form an idea of such a being, as he seems de
sirous of describing? — Here I must bfr allowed to saf,
that his liOrdship, in order to giVe e&ct to this
chapter especially, ought^ if possible, tb have ad-.
duced quotations frotn modei-n Calvihists, as; coin
ciding with these concerning the ancient hereticks.
Bishop Lavingtbn, certainly no friend of our doo^
trines, adopted this plan, in ''cothparing the enthu-
' siasm of methodists and papists,' and with ^eat
success-: and this gave a vast effect to his attempt^
though I fear a pestiferous ohe. No man, hbwever
he may disapprrove the spirit of the writer, and reject
his conclusions, can read his book without* feeling,
that they, whbm he assailed, lajy open to his rebuke;
and ' that his argurhents were at least fdau&ible.— ^I
well remember the effecti which the perusal of it
alrnost forty years agb had on my mind, in increasing
my prejudices against evatigelieal religion. But I
am'under no apprehensions, that this chapter of the
Refutation, wiil produce similar effects on enquiring.
men: because^, when the opinions of the hereticks
are' stated ; there is not so much as an attemj>t made
' ' r do not understand: w'hat that crdatm-e-is, whose fafculry of
'^'siring, being- put in motionby an external cause, is consigned
' to necessity.'

574 REMARKS
to prove, that the Calvinists hold the same opinions;
or even to point out to the reader, in what the re
semblance cbnsists : but he is left to make it out for
himself. And if he be not deeply versed in polemical
divinity, he will seldom form any precise and distinct
ideas on the siibject. He may, however, be grati
fied to be assured, on high authority, that modern
Calvinists resemble the most obnoxious of ancient
hereticks, though he cannot well perceive in what
respects. I am aware, that to make such a com
parison as Bishop Lavington did, would be a very
laborious, if not an impracticable, undertaking; and
it would require the man who attempted it, to do us
an honour, which is, I fear, not often conferred on
us by Anticalvinists ; namely, that of carefully pe
rusing our publications. The orthodox fathers de
stroyed the books of these ancient hereticks ; our
opponents only consign ours, unexamined, to neg
lect. — * Epiphanius, at the instigation of Theophi-
' lus, had condemned Ammonius, and some other
^ learned monks, as guilty of Origenism. Ammo-
* nius therefore and his brethren paid him a visit:
? and being asked by him, who they were ? replied ;
* Father, we are the brethren who are called Longi ;
* and I beg the favour of you to tell me, whether
' you ever conversed with any of our disciples, or
* perused any of our writings ? No, said Epiphanius.
* How then, said Ammonius, could you judge those
* men to be hereticks, of whose sentiments you had
* no proofs ? I haye been so informed, replied Epi-
* phanius. But we, said Ammonius, have done the
* very reverse of all this : for we have frequently

ON THE SIXTH CHAPTEK. 575
.* conversed with your disciples, and have read over
* your works : and, having heard many persons
* make free with your character, and calumniate and
' censure you as a heretick, we have maintained
* yonr innocence, and defended you as our father.
* You should not therefore have condemned us, un-
* seen and unheard, upon reports and hearsays ; nor
' have made so unsuitable a return to us, for our
' good offices to you.' — ^The old bishop, who was, iu
' the main, an honest and well meaning man, felt
' the force and reasonableness of this civil re-
* primand, and treated these monks very courte- •
* ously.' ^
P. DXVII. 1. 23. * I have, &c.'^ ' Persons, who
* are authorized to sin, because of their perfection,
* &c! Calvinists maintain, that all true believers are
*' complete in Christ," as " of God in him, who of
" God is made unto them, Wisd«m, Righteousness,
" Sanctification, and Rederaption :" and that they
have no occasion to go to the school -of the philoso
phers, to the ceremonies of the Mosaick law, to the
traditions of the elders, or to any speculations,
superstitions, enthusiastical revelations, or external
forms whatever, to supply supposed deficiencies: for
they have all in " Christ, in whom are hid all the
" treasures of wisdom and knowledge ; in whom"
' Jortin and Sozomen in Jortin.
' ' I have quoted these words in reproof of the followers of
' Basilides, who lead incorrect lives, as persons who are autho-
' rized to sin, because of their perfection ; or who will certainly
' be saved by nature, even though they sin now, because of an
« lecetion founde4 in nature. P. 310.' 3

57^ r8»A»KS
every believei* " has righteonsness and StifiSfifth';
" and in whom all the seed df Israel," the true Isfa^l
of God, " afe in the LbR© bur Righteousness," shall
" justify, and sh^ll glory."— Insomuch that their bwh
good works, so tar from contributing to their |(i^i'-
fication, are the evidences and effects of it ; ahd,
being imperfect, can be accepted only through the
mediation of Christ. They believe alsb, that, having
been, whfen enemies, justified, and " recbncilM to
"Godyby the death.of his Son; they, as reconciled,
" shSali be saved from Wrath tbrbngh him :" and thfey
say in the wbrSs of one, Vi^ho gloried in being an
Anticalvinist,^ ' That love divine, which made me
' tfeine, shall keep me thihe for ever.' This- our
oppbn^nts call our peifection: \*?hile we, huBiBly
acknowledging how very very far we are from pSr-
fectidiir, consider this as our privilege indeed, biil
cssn nevier enough admire, that sueh loveshbuld be
extended to sinners so vile and wretched.— They
then suppose, not only without piroof, but contrary
to' the fa'lte'st proof; (If either our writings' or our
lives' be prbbf ;) that this assured, or prevailing hop6
of final salvation, will indbce us " to sin oh that
" grace may abound :" they I'ahfc us with the' fol-^
tei^erfe of Basilides,- who, justly, or unjustly, was
SceoSfed of an abominable aYitinonfiianism ; tlliSi%fi
our maxim is, " Let us be stedfast, unmoveable,
"always abounding in the woi-k of thfei/brd; as
fcnmving that our laboulr is hot in vaii^ in the

il

' Rev. Charles Wesley.

aN THE SipjS^ CHAPTEE. %'ff
P. Dxviir. },l.' He, §cc.*» ^ Say^ by nafitre: ' One
* that knows Gpd by nfftur^: f Faithful ^nd ejeq^
* by nature.'-r^Our Jangnsge is : " We are by nature
f children of wrath even as others : but God, who
^^ is rich in mercy, of his great Ipye wherewith he
f^ loved us, even when dead in sins, liath quickened
^' us together with Christ : ky grace ave ye saved:'
This is the Calvinistick doctrine, in the plainest,
pjiJBt obvious, and literal^ .sense, which the words
can hear. Some of our opponents speak of the
gentiles being ' saved by nature.' ^ And in this,
tihey ieertainly more resemble the foUowerg of Basir
lid^, than Calvin : but we are by np means dis
ppsed to 49SS them W?^l> those ;^n cient hereticks.
Jjt is true, that jf ^ny one b^ ' ^^yed by nature,' or,
* be fajthfuj $n4 elect by n^ure,' the precepts of
tfee Scriptures are ^pper^uousj apd indexed the whpli^
system of Christianity i? m>^de void : ^nd if faith Ipe
not the rat.ipn.al consent of a mjnd endued withi
* ' He |(Valentinus) tpo, lite Bagili4es, supp9ses a race (ynes)
' which is saved by nature. P. 603.'
' Xf any one knows God by nature, which is tlie opinion of
' Sasilides  {Je ^(.Ba^ilides) says, that f^if^ is n^t the.ra-
' .tional qpnsent c£ ¦& ^nind entjowed ;\jgilh free-will. "J^e precepts
' Jfoth of t^ie Old and New Tpstarnent are fuperfluoiis, if any
'one be saved by -nature, as Valentinus maintains; and if any
' one be faithful and elect by nature, as Basilides thinks. P. 645.
i' ,Qf Jiejesies, soine ^re ,eall^ ,ftom ,the names iqf.their founders,
• ^.^fronji Valentinus, and Marcion, and Ba'ij(idf!s. P. 399.'r7-U
' ^Jieyidjf-nt-fiom this passage, ,thattiie peculiar ppinions of Valen-
' ^nyii^^ Marqiqn, ari^ Basilides, weie considered xj^h^''^^''^^^ ^7 e^^
' church >St 'tl?,e t'me theywere -fir^t propa^^t?d, ^s Clement pf
' y^iftx,andria lived .sppn after them.'
* Remarks on p. 4, 5. 295. 3 1 S, Refutation.
VOt. II. P P

S7S REMARKS
* free will,' that is, of a free agent, it must be
merely the mechanism of an automaton. But ' the
* condition bf man, after the fall of Adam is such;
' that he cannPt turn and prepare himself, by his
* own natural strength and good wprks, to faith and
' calling upon God.' It is most reasonable to' be
lieve the sure testimony of God, and to rely on his
faithful promises, with the full consent of the heart :
but man, enslaved to sin, never acts thus reasonably,
except by the special preventing grace of God.—
Our holding this decidedly is the shade of resem
blance, as to this quotation, between us and the
followers of Basilides. — No doubt the ' opinions of
* Valentinus, Marcion, and Basilides, were considered
* heretical,' &c. This is not at all the point which
wants proving : but whether the tenets of Calvinism
coincide with their sentiments, in those particulars^
in which they were heretical. This has not beeii,
and I am bold to say cannot be proved.
P. D XVIII. 1. 19. ' Thg, &c.'* I quote this, and
leave it to the reader's consideration. Looking
carefully into it, as into a glass, I can discern no
trace of my own countenance, or that of my' bre
thren ; and not one shade of resemblance, which ii
bears to our doctrines.— If our opponents, (whof
' 'The doctrine of Valentinus is. There are many material
* men, but not many animal men ; and very few spiritual. Tba^
' therefore which is spiritual is saved by nature; That which
* is animal, being endowed with free-will, has a fitness fot
' faith and incorruption, and also for unbelief and corruptiotK
' according to its own choice; ; but that which is material, perishdi' ¦
? by nature. P. 983.* '

ON THE SIXTH CHAPTER. 57 Q
may l*easonably be suppbsed more keen-sighted in
this, than we are,) will clearly shew us, in what the
resemblance consists, it may be of use to us : for
really, I for one, should count it my duty to retract
any sentiment, which I had published, coincident
with this unscriptural irrational language. Again, I
repeat it, that in this part of the work, coincident
quotations from our writings were indispensably ne
cessary, TERTULLIAN.
p. DXix. I. 1. ' Iwill, &c.' It remains with our
accusers to prove, that Calvinists hold any, of the
whimsical sentiments stated in this quotation ; for
till this is done, the circumstance of the Valen
tinians maintaining them proves nothing against us.
ORIGEN.
P. DXIX. 1. 23. ' Origen, &c.'* I suppose the
' ' I will now, in conclusion, collect together what they (theVa-
' lentinians) maintain concerning the disposal of the whole human
' race. Haying professed an original threefold nature, united, how-
' ever, in Adam, they then divide it according to the peculiar pro-
' ' perties of each kind, taking occasion for this distinctionj (which
' is SiVided into ihree parts by moral differences also) from the
' posterity of Adam himself. They make use of Cain, Abel, and.
' Seth, the fountains, as it were, of the human race, as arguments
' for so many natures and essences. The material, which is not.
' designed for salvation, they refer to Cain ; the animal, which
' is left to an intermediate hope, they refer to Abel ; the spiritual,
' which is pre-ordained to certain salvation, they refer to Seth;
' Thus they also distinguish souls themselves, by two properties,
' good and bad. They assert, that the material kind, that is, bad.
? Bouls, never admit of salvation. For they have pronouticed
' their nature to be incapable of change and reformation. P. 260,'
* ' Origen speaks of hereticks, who thought that those souls,
V S 2

580 REMARKS ' il r
resemblance, as to this c|uxa!tation, cbnsists, in Calvi
nists holding that true behevers, according to the
grace of the new cbvenant,' apd , through the allt
prevailing irttercesslbn of tbe Reddemen, are " kept by
" the power bf God, throiligb Iaith, tinttj-salvatlon;"
and the ' hereticks thought that splrittial; riatmes
^were incapable of change; that such natures as
' are before referred to Seth, and as such born
' spiritual.'— God alone is is unchangeable by nature:
yet few men think that holy angels, and the blessed
inhabitants of heaven, will so change, as to become
miserable blaspheming demons. • But their only
security is the -promise and power' of God. -^In this
sense, ' they are inconvertibiles et contrarU incdpOces :
and- the gpQ§tle says, f Whosoever is born. of God
" doth not commit sin : for his seed remaineth in
"him: and be q.annQt sin, because .he Is bornfOf
«God."^ P. Dxx. 1. 1.' ¦•' Those,^ &£."* This is merely
pseudo-philbsophical ranting, which has nothing to
do, either with Calvinists or Anticalvinists ; as I am
confident all impartial men of learning vvill allow. ,
P. DXX. 1. 5. ' After, .&c.'^ Calvinists, on the
contrary, believe, that there is but one nature of man,
'' Which they called spiritual natures, were incapable of change
' (inconvertibiles et contrarii incapaces). Vol. i. p. 72.'
' 1 John iii. 9.
* ' Those who, coming from the schools of Marcion, and Va-
' lentinus, and Basilides, have been taught that there are different
* natures of souls. Vol.i. p. 98.'
' ' After quoting some passages of Scripture, he says, ' Cer-
' tain hereticks pervert these passages, almost destroying free-will,
* by maintaining that there are abandoned natures, incapable of

ON THE SIXTH CHAPTER. ^ 681
as born of Adam ; and that is wholly depraved, yet
capable of salvation by the grace of God ; by which
special grace, §pme,, and rjpt, others, are made par
takers of a new creation qnto hqline^s, by the Iif<p
giving Spirit of Christ.- Thp i;ea^er;may easily perw
ceive the difference between their sentiments,, a%l
that of these hereticks ; and indeed the cpntrane'^y.
CYRlL PF JERUSALEM. " ''
P. DXX. — Dxxi. 1. 24. ' The soul, &c.'* Cyril
' salvation, and that there are other natures which are saved, and
' which- carinot po5.sibly perisl>. Vol.!. p. 115.'
' In his fifth book agjfinst Celsus, in answering the objection of
' Celsus, arising froiti the number 'of sects into whieh Christianity
' was then divided, he says, "Let it be Supposed that there is a
,' thjr^ set of persons, who c^U ,i^on}e men animal, arid others sp'tri-^
' tual ; I suppose that he is speajcing of the Valent^oian,s.. But whaf;
' is that to us of the church,, who condemn those who . maintain,
' thdf th^re are sonie 'pef.s6iis formed by na'ture to b^e saved, aiii
f olhers formed' by hafiit^s to perish. Vol. i. p. G24.'' ' < '
' ' The sQial is-JrtmottaJ, and all the souls of men and wonien
• are alike; for the bodijy Hmbs , only V/iry. There is not an
' order of sduls which sin by nature, and an order of souls whieh
' act justly by nature;- but both according lo free-will j souls
' being of a like form and substance in all per,5ons. I know that
' I am using many words,' and that I have already occupied
' much lime ; but what is mpre valuable than salvation ? Will
' you not take some trouble in providing against Hereticks ? Do
* you not wish to know the deviation frotn the road, that you
• may not fall down a precipice without being aware of it.
' P. 6"2.' '¦ ' ¦ ,' '
' We will not bear with those who put a wrong interpretation
' upon tbis passage, " In this the chiklreii of God are manifest,
"and the childreti of the devil;" as if ^ some men wcre
' saved, and others perish, by nature; for we coiiie into this,
' holy adoption, not by necessity, but from our own free-wi|l.
' P. 118.'

582 REMARKS
refers to some hereticks, who supposed, that there
was some difference, between the souls of men and
women, by nature; between such as sin by nature;
and such as act justly by nature : but both ' according
* to free will,* that is, voluntarily: And about some
who were saved, and others, who perished by nature.
But it does net appear how these things resemble
the tenets of Calvinism, unless ascribing the dif
ference^ between one man and another to special
grace, or regeneration, be compatible with ascribing
it to nature.
The last clause alone shews, in what the re
semblance is supposed to exist- — ' We come into this
* holy adoption, not by necessity, but from our own
* free will.' Here Cyril himself is supposed not to
resemble the Calvinists ; and therefore the hereticks
whom he opposes do, Calvinists however would
isay, not by neqessity; but through ' the grace of
' God by Christ preventing us, that we may have a
* good will, and working with us,' (co-operating,)
' when we have a good will."
EPIPHANIUS.
P. DXXI. \.\7. '¦ They, &c.'' On this no remark
' Article X.
* ' They (the Valentinians) say, that there are three orders of
^ men, spiritu^, animal, carnal. They assert, that they ihem-
^ selves belong to the spiritual order, as do the Gnostics, and that
' they stand in need of no labour, pnly knowledge, and their
* irjysteriot^s terms j that every one of them may dp any thing
' withotft fear pr care : for they say, that their order, being
5 ipiritual, will be entirely saved. Bi^t that the otLsr order ef
4

ON THE SIXTH CHAPTER. 583
IS needful : because it poincides with what has before
been noticed. It however tacitly implies a charge
of antinomianism against Calvinists; tp whicli they
plead ' Not guilty.' GREGORY OP NAZIANZUM.
P. Dxxii. 1. 8. ' All, See.'* It is probable, that
Gregory referred to our Lord's words to the dis
ciples, when they said to him, " If the case of a
" man be so with his wife, it is not good to marry.
" But he said unto them. All men cannot receive
" this saying, save they to whom it is given ;" and
that he meant to caution his readers against the
notions of those hereticks, who seemed, at least,
to ascribe the creation of the animal part of our
nature, to some evil being. It does not however
appear to be an evidence against us of much im-
ppirtance. Our Lord says, " No man can come
* men ,in the world, which they call animal, cannot be saved of
' itself, unless it should save itself by labour and just conduct.
• But they say, tbat the material (carnal) order of men in the
' world, can neither acquire knowledge, nor receive it, even if -
* any person of that order should wish for it ; but that they perish,
' soul and body together. Vol.i.' p. 172."
' "All, he says, do not receive the-word, " buf those to whom it
•' is given." 'When you hear theexpression "to whom it is given,"
"do not adopt any heretical notion ; do not fancy that there are
' different natures, earthly, spiritual, and middle natures. • For
• certain persons are so ill disposed, as to imagine that some are of
'. a nature which must absolutely perish, others of a nature which
' must be saved j and that a third part are so circumstanced,
' according as their will may lead them to vice or to virtue.
* Voi. i, p. 504.'

S84 JtiESlARXS
" unto m^, ejicepit it were given unto hihi of my
" Father " " Coming unto him," is evidently
either Ihd same as ** recteiving the word," and '' be*
^' lieving in him," or the invariable effect of be-
Jievlng. Now the resemblance between the ancient
hereticks and the Calvinists, cannot be thought to
consist in thei'" saying the very same : and as to the
rest of the passage, what similarity dofes it bSar to
our sehtliberits ? — ' Different natures, earthly, spi-
* ritual, middle,' say the hereticks : We say, " All
" are, by nature, children of iVrath," one as much as
anothet : but sPme by ^raCe become the childr^h of
God, They say, ' Sbtne are of a nature, vi^hich
* must absolutely perish ; others bf a nature which
' must be Saved.' We say, ' That all meii are of
' a nature vvhich must Absolutely perish,' unlesi
saved by gtaCe, through faith iri Christ : that none
are excluded from this salv'Stiori, who desire and
seek it'; but that none Sincerely desirC and Seek it,
' except by special grace. The third sort we do not at
all allow : but we aver, that all men are free agehis,
and act as their will leads them, whether, by nature,
they choose the evil ; or, by preventing grace, they
" choose the good part which sh^l not bfe taken'
" from them."
p. Dxxiii. 1.7- ' i)avid, Bcc:^. tJavid speaks of
* ' David sayS of sinhers, " Bfehol'd I was shapen in wicked-
** ness, and in sih h^tb flfly tepthter cpntjfcivedme ;"' and in another
' place, " The ungodly are froward evfen from thfeir mPther'r
'f womb:" abd in both respejcts, " before the childrtn were
" born, God loved I'icob; and hated Esau." The hereticks, whq
' pretend that tbere are different natures ; narridjs, a spiritual

©N THE SIXTH CHAPTER. S65
himlelf, and not of - other sinners, when he says,
*' Behold I was shapen in wickedness, and in sin did
" my mother conceive me :" which totally invalidates
the conclusions, that some hereticks draw from this
and other scriptures,^ about two natures, spiritual
and 'Animali These dfferent natures were supposed
to belong to different persons, as born into the World ;
some • being spiritual by birth, and sorae animal.
But Calvinists maintain that the old and new natures
belong to the same identical person; as born of
Adam's race, and as born of the Spirit — " That
" which is born of the flesh is flesh, and that which
f is born of the Spirit is spirit." In vvhat then do
the ' opinions of these hereticks,' in a high degree
resemble ' what are now called Calvinistick doctrines?'
Or how are they compatible with them ?
P. Dxxiy. I. 1. 'We, &c.'^ Jerome has here
' and an animal, and that the one is saved, and the other perishes,
' and that there is a third between these two, maintain from these
' passages, that no one wonld be understood to be just before be
' did some good, or would be hated as a sinner before some
' crime was committed, unless there was a different' nature of
' those who perish, and of those who are to be saved : to which
¦* it may be simply replied, that this happens from the prescience
^ of God, that he loves ihe person before he is born, who he
' knows will be jwst ; and the person who he knows will be a sin-
' ner, he hates before he commits sin. Vol.iv. p. 232.'
¦ ' E,om. i. 1. Gal. i.l5, l6. Ps. xxii. 10. Jer. i. 5. Ps. li. 5.
Iviii. 3r-
* •' We who are Jews by nature, and not sinners of the
" Gentiles." ' The hereticks sheltet- themselves under this pas-
* sage, who, feigning certain ridiculous and trifling things, assert,
' that neither the spiritual nature can sin, nor tbe earthly nature
' do any thing justly. We would ask these persons, why the

586 REMARKS
completely answered the absurd notions of th'ese
hereticks ; and in the very same manner, as Cal
vinists would answer them. His argument also
clearly shews the distinction made in the last remark,
between supposing some good, and some bad, as
born into the world; and maintaining, that all are
born in sin ; and some of these same persons re-
ceive a new and heavenly nature, as " born of God."
The former was the notion of the hereticks, the
latter Is the tenet of the Calvinists.
P. Dxxiv. 1. 15. " Now, &c."* ' Different na-
* tures,' that is, among men, as born into the world.
This sentiment of the hereticks Jerome refutes; by
.shewing, that they who are now " fellow citizens
" with the saints," were once " strangers and
" foreigners ; * which could not have been, if nature
" cannot be changed for the better or the worse."
This shews, that he so far agreed with the Cal-

' branches were broken from the good olive tree, and why the
* wild olive branches were engrafied upon the root of the good
' olive tree, if nothing can fall from good, or rise from bad : or
' how Paul first persecuted the Church, if he were of a spiritual
' naturej or afterwards became an apostle, if he were of an
• earthly nature. Vol. iv. Part ii. p. 2 to.'
' " Now iherefore ye are no more strangers and foreigners, but
" fellow-citizens with the saints, and of the household of God."
' This passage particularly makes against those who endeavour
' lo introduce different natures ; lor, how were strangers made
' fellow-citizens with the saints, and how were the household of
• God formerly foreigners to the conversation of Israel, if nature
' cannot be changed either for the better, or the worse ? Vol.iv-
' Part ii. p. 346'.'
* Eph. iii 12—19,

ON THE SIXTH CHAPTER. 5S7
vinists, that a real change of nature from bad to good
was actually mads^, in the Ephesian converts; whether
he intended to ascribe it, with the apostle, to a new
creation exclusively, or to free will assisted by the
grace of God — " We are his workmanship, created
"in Christ Jesus unto good works." ^ Jerome
wavered on this point: but he certainly marks, not ,
only the difference, but the irreconcilable discordancy,
between the opinion of these hereticks, and the
tenets of Calvinists. For if all they, who are good
in the sight of God, became good by a change bf
nature from bad to good : it is plain, that all were
at first bad, which we hold, in diametrical opposition
to these hereticks, whora we are said to resemble.
P. DXXIV. 1. 25. ' Ye were, &c.'* This also
marks the same distinction. — But as we are charged
with maintaining that huraan nature is irrecoverably
sunk in wickedness ; the last clause is, I suppose,
intended as the point of reserablance. The hereticks
however meant, that ' this nature does not admit of
* salvation at all ;' we say, * our fallen nature is irre-
* coverable, except by the grace of God.' They
suppose this to be the case of some, and not of
others, by reason of their dfferent natures, as born
4nto the world j we maintain that it is the case of
» Eph. ii. 10.
* " Ye were sometime darlcness, but now are ye light in the
'* Lord:" -' But if it be possible that darkness should be turned
* into light, there is not, as some hereticks say, a nature which
'¦ perishes, and which .does ndt admit of salvation. Vol. ir.
• Part ii. p. 383.'

5S8 REMARKS
all men as naturally engendered of , the' race of
Adam. i ..,,; /
P. Dxxv. 1, 5. ' ManjchiPUS, Scc;^,; ;Manicha8uS
says this, bpt do Calvinists say it ?— -They assert^
that "there is not a just man on earth, who doeth
" good and sinneth not :" that those, who are elect,
and called, and justified, and have the first fruits of
the Spirit, and are sealed to the day of redemption, "
" groan within tliemselves," because, " the goc4
" that they wpuldy that they do not :" And they
say, that the will to sin is sin: so .that, if ai^gels
willed to sin, jet could not, throngh some natural
inability; they would be sinners in the sight of God*
Here again then is contrariety instead of re-
semblance 1
P. DXXV. 1.8- ' Fom, &c.'' Manichaeus, to ac
count for the origin of evil, while he supposed raan at
first created, as men now are, ascribes his creation in
part at least, to an evil principle — for the Manlchast
ans made matter, the devil, and darkness, only dif-l
ferent naraes of the same evil power, who from all
' ' Manichasus says, that his elect are free from all iia, an^
' that they could not sin if they would. Vol.iv. Partii. p. ^yfi."
* ' You will cry out, and say, that we follow the doctrine of
' the Manichaeans, and of those who wage war- against the Church
^ upon ihe subject of different natures, assening, that there is a
' bad nature, which cannot be changed by any means. Vol. 'iv. -
' Part ii. p. 4-SO.'
' Let us briefly reply to those slanderers, who reproach us;
• by saying, that it beldngs to the Manichseans to condemn thd
' nature of man, and to lake away free-will, and to deny the as-
' sistance of God. Vol, iv. Part ii. p. 485.'

ON THE 'SIXTH GHAPTER. 580
eternity had resided ih a corner of infinite space.
Thus they condemned the nature of man, at least
of some men, as the work of the devil; they took
away free will, in that they did not aHow -that the
nature of these persons admitted of salvatioh ; ' and
t<hey, denied them the assistance of God.— We on
the other hand say, God made men very good ; but
by the fall man became very evil ; in whioh state all
are born : God has most mercifully provided a
Saviour, and all who believe in him shall be saved: and
he promises assistance to all who desire and ask it :
but without special grace, which is given to the
elect alone, none will believe, or sincerely desire, or
ask for his assistance. The fault is in the will alone,
which freely chooses, accordingto the state of the
heart : but when sin reigns, it so enslaves the will,
that it cannot chpose the good.

theodPret.
, P. DXXV. I. 20, ' They, &c." The similarity.
between the Valentinians apd the Calyinists, as inti
mated in this quotation, presupposes that Calvinists
deem a notional faith sufficient for salvation, and
avow, that they may do without fear ' whatever is
' ' They (the Valentinians) assert, that they themselves are
' saved by knowledge alone ; but that we are saved by faith and
'1 good conduct; that they themselves do not stand in need of
' works, knowledge being sufficient for salvation. On which
¦account, they who are most perfect among them, do without
• fear, whatever is forbidden by the divine laws. Vol. iv.
' p. 200.* 2

5 go JtEMARKS
• forbidden by the divine law :' that is, it implies a
direct accusation of the most gross and avowed anti-^
nomianism, against the whole body of Calyinists.
To this it is sufficient for us again to plead ' Not'
' guilty.' P. Dxxvi. 1. 1. ' He, &c.'^ The answer in the
preceding remark is sufficient for this also.,
P. D^txvi. 1. p. '//e, &c.'^ This sentiment has
been proved to be wholly irreconcileable to the tenets
of Calvinism.
It is so easy to select from writers, even of op
posite sentiments in most things, expressions, in
which they appear to resemble each pther ; that more
might have been expected in this chapter, than has
been produced. Nothing, that so much as appears
to resemble our sentiments, as avowed in our publi
cations, has been alledged. Whatever similarity
may at first glance be supposed, will, on careful
consideration, be found to arise from the supposition,
(which is raost ungrounded,) that we deny man's free
agency and responsibility : or that we are avowed
Antinomians, and claim to ourselves, as the fa-
' ' He (Simon Magus) ordered those who believed in him,
' not to attend to them (the prophets) nor to fear the threats of
'¦ the law, but to do, as free persons, whatever they wished ; for
• that they would obtain, salvation, not by good works, but by
• grace. On which account his followers were guilty of evety
' licentiousness. Vol. iv. p. 192.'
'¦ ' He (Saturnilus) says, that Ihere are 'two distincti6ns of
' men, and that some are good, and some bad ; and that this
' difference is derived from nature. Wicked demons co-operating-
' with wicked men ; the Saviour, he says, came to assist good
¦* men, Vol.iv. p, li)-t.'

ON THE SIXTH CHAPTER. SQI
vourites of heaven, the privilege, (if it be one,) of
living in wickedness, without fear of damnation. I
shall only add, that the whole accusation of this
chapter is entirely unsubstantiated ; and every im
partial person, (nay, many who are in sorae respects
not wholly impartial,) will bring in the verdict
' Not guilty.'

59* EEMARKS
CHAPTER VIL
Quotations prom the Works op CALvm,

Had his Lordship avowed the purpose of refuting
Calvin, or such doctrines contained In Calvin's works,
as he deemed erroneous, and of bad tendency : quo-
tations from this author, either as here adduced in the
mass, at the beginning of the work ; or as prefixed
to each chapter, containing the obnoxious tenets,
which were about to bd refuted, would have been
highly proper ; and have given a lucid introduction
to the whole design, or to each part of it. But, as
it is most certain, that his Lordship did not Intend
to refute Calvin, or his immediate disciples, exclu
sively ; but modern Calvinists, and the evangelical
clergy in particular : it may be doubted, how far it Is
fair, thus to adduce the most objectionable passages
from this writer, as uniformly raaintained by us. — But
not to insist on this ; It is, probably, the first in-'
stance, in the annals of literature, or of polemical
divinity ; for an author to reserve the tenets, which
he undertook to refute, till he had almost closed his
refutation of them ! Hitherto vve have been in a
measure of doubt and perplexity, what opinions tlie
writer Intended to refute ; but when the whole argu
ment seems closed ; then, and not before, come iii
the crimes, alledged against the culprits; and con-

or^ the; seventh CHAl*tER. §03
cerning which witnesses have been produced, and
couti.sel'lors have pleaded, and the court and attendant
company have listened, without clearly knowing, ifrhat
was alledged, or of what crime the accused pe^sGng
were supposed to be guilty. This is, I must think,
an uncommon method of procedure: but, though
it seeraed worthy of notice, 1 am by tio means dis
posed to complain of it, since it certainly affbi-ds the
prosecutor little advantage.
P. DxXvii. I. 8. ' In this-, &cJ* Free-VvIH, feere, ,

' ' In this entire state (namely, before tlie Fall) man had the
' power of free-will, by which, if he had chosen, hfe might havo
' obtained eternal life. Here a cpi66t'c>ii is unseasonably intito-
' duced, concerning the secret predestination of Gad; because
' the point is not what might or might not-have happened, but of
' what kind the nature of man was. Adam, therefore, might have
' stood if he had chosen, since he did not fall except by his own
' will. But because his wHl might have been inclined either way,
' and constancy to persevere was not given to hini, therefoit be
' fell so easily. There was, however, a free choice of igood and
*¦ evil ; and not only that, bat the greatest rectitude in the mind
* and will, and all the organic parts rightly formed for -obedience,
'till, by destroying himselfi he corrupted his good qualities.
' Hence philosophers were so enveloped in darkness, because they
' sought the building in the naiia, and the fit joints in the dissolu-
' tion ; [in dissipalione aptas juncluras..] They maintained this
' principle, that man would not be a rational animal, if he had
' not the free choice of good and evil. They also thought ihat the
' distinction between virtue and vice was taken away, if a man
* did not direct his life by his own couia'Si^. This woiald have
' been so far well, if there had been no change in man, of w4iich,
* while they were ignorant, it is no wonder if they confounded
• heaven wilh earth. Eut those, who professing themselves dis-
' ciples -of Christ, still seek fot free-will in man, who is lost and
' sunk in spiritual destruction, by dividing between the maxims
VOL. II. Q, «>

5Q4 REMARKS
means both free agency, and a will free from the
slavery to evil passions. — As Adam fell, it is evident
that ' constancy to persevere, was not given to him.'
It may here be noted, that Calvin keeps in view our
main principle, as to the final perseverance of true
believers, in this statement concerning Adara. ' Con-
' stancy to persevere,' is not ascribed to nature, how
ever perfect in knowledge and holiness ; for a created
being must be mutable ; but to the gift of God.-^
* The philosophers, &c.' Every one, who has read,
even cursorily, the writings of the heathen philoso
phers, mnst feel, in defiance of systera, that Calvin
has here, in a masterly raanner, not attainable by
ordinary writers, described their perplexity, obscurity,
and incpnsistency, as to the existence of moral and
natural evil ; and as to the real source of that per
plexity. — ' They sought the building of the Creator,
' in the ruins of it ; and the orderly arrangement, in
' the dissolution of it;' in consequence of the fall, and
the effects of original sin. — Indeed, it does not ap
pear, how this can be doubted, respecting the per
plexity of heathen philosophers ; except by men vvho
call themselves christian divines, and, who, either
denying, or explaining away, or leaving out of sight,
the fall of Adam and original sin ; in a far more in
excusable manner, involve themselves, and do all
they can to involve others, in heathen obscurity on
this important subject. The objections to the doc
trine, which Calvin maintained, are exactly the same
' of philosophers and the heavenly doctrine-, are plainly guilty of
' folly, so that they reach neither heaven nor earth, Inst, lib.'i-
' cap. 15. sect. 8." 2

ON THE SEVENTH CHAPTER. " 5Q5
that have always been urged against any thing, which
approximated to them ; as the quotations from the
ancient fathers undeniably evince : and his answer
is full to the purpose. ' This is so far well, if there
' had been no change in raen :' that is, if men were
now, what God at first created man; if there had
been no such fact as the fall of Adara, and our fall in
him ; no such doctrine as that of original sin : if
Pelagius and his followers had been the only rational
christians. Who does not perceive, that the denial
of this doctrine, or the explaining of it in a raanner,
which palliates its effects, as if comparatively sraall,
or, (which is more effectual than either,) the keeping
of it, as much as possible, out of sight, gives rise
and plausibility to the reasonings of Anticalvinists,
in the present, as well as in former, days? — The con
cluding part of the quotation shews, that Calvin
thought, (and he thought justly,) that blending chris
tian doctrine with heathen philosophy, was the
source of the perplexity, in which numbers were in
volved on these points.— By ' free-will in man,' Cal
vin means, the will free from slavery to the sinful
passions, and receiving no bias from them. — It will
appear, in the course of the remarks on this book,
that the author is not disposed to vindicate all
Calvin's sentiments : but in this quotation, he sees
much to approve, nay, to admire ; and nothing of a
contrary nature : except any one should think, that
God's predestination, as to tjie fall of Adara, not
being expressly mentioned in Scripture, might have
beenbmltted. Calyin cannot well speakof philoso
phy. and human wisdom, as to the concerns of reli-
a a 2

SqQ remarks
gion, in more depreciating language, than that of
the sacred Scriptures.
P. Dxxviii. I. 18. ' Let this, &c.'^ The provi-
dential government of the universe is the subject here
treated of, and the power exerted on the minds of
men, influencing them to accomplish their part of
the Lord's grand design, is intended ; in which re
spect this power secures not only the compliance of
the elect, but of the reprobate. The word compelleth
is, as I thihk, exceptionable ; but it does not imply,
that the disobedience of the reprobate, for which
they are doomed to perdition, is the effect pf com
pulsion, or involuntary, or even committed against
their will ; as some might at first reading be apt to
conclude. In obsequium cogat. The word avaxa^w
answers to cogo: yet it Is often tided in the New Tes
tament, where compulsion is not meant ; but merely
earnest means of producing voluntary compliance.*
P. DXXVIII. 1. 25. ' This course, &c.'* This is
' ' .Let this 'be the sura ; since the will of God is said to be the
' cause of all things, ihalhisprovidenceisapppinted tobe the lUler
' in all the counsels and works of men ; so that it not only exerts
• its power in the elect, who are governisd by the Holy Spirit, but
* also compels the compliance of the reprobate, Inst. lib. i. cap.
• ]». sect. e.
* Matt. xiv. 22. Mark vi. 45. Luke xiv. 23. Acjsxxvi. U.
xxviii. 19, 2 Cor. xii. 11. Gal. ii. 3; 14. vi. 12.
' ' This course must be pursued, that man, beipg assured that
' -nothing good is left -within his power, and being every where
' surrounded by a most wretched necessity, should nevertheless
' , be instructed to good, of which he is destitute j to aspire to libe>
' ty, pf which he is deprived ; and should be roused from inde
' lence wilh more earnestness than if he were found furnished
' with the highek degree of virtue. Inst. lib. ii. cap. 2. sect. 1.

ON THE SEVENTH CHAPTER. SQU
introduced by the following passage : ' But that the
' truth of this question raay the more easily shine
' forth to us; I will, by the way, fix a mark, to
< which the whole argument must be directed. For
' this will be the best method of avoiding error, if
* the dangers be considered, to which we are on
' either side exposed. For when man is put away,
* (abdicatur) from all rectitude ; immediately from
' that he seizeth the occasion of slothfulness : and,
' because it is said, that he is not aWe of himself to
' the pursuit of righteousness : he puts the whole
' from him entirely, as if not at all pertaining to him.
* Again, not the smallest particle can be ascribed to
' him, but both the honour pf God is taken away
? frpm bim ; and the man himself falls by a rash con-
* fidence. Therefore lest we should strike on these
' rocks,' (that is, either heartless indolence, or vain
self-confidence,) ^ this course must be pursued,
' &c.' — The necessity spioken of, is that arising from
* man's natural depravity, and his situation in this
world of sin and teraptation ; by which he has not
either inclination or power, to return to God, and
recover holiness, except by special grace : and not the
necessity of corapulsion. — The last clause is, in the
original, quam si summa virtute fingeretur instructus.
' Than if it were feigned, that he was furnished, with
' the greatest power .'^ The word fingor means either
to be formed, or to be feigned: but not to be found.
I suspect tiierefore, that here is an unnoticed error
of the press, and that fownd is printed instead of
' Translation by Thonaas Norton.

5g8 REMARKS
formed. It appears to me, however, that Calvin
used fingeretur In the latter sense ; for his argument '
evidently requires it. Calvin would consider all real'
virtue, or holiness, or moral power, supposed to exist'
in fallen man-, apart from the special grace of God
by Christ, as a feigned th\ng, which had no real ex-'
istence. To suppose, that we have this power, and
can exert it, in ti^rnlng fi-om sin to God and holiness,
whenever we choose, tends to presumptuous delays,
or to merely transient languid attempts ; and pre
cludes the earnest and fervent prayer to the Giver of
all good, both to incline our hearts and to assist us,'
in this most needful concern ; without which nothing
effectual can be accomplished. " Turn thou me,
" and so shall I be turned." — " Heal me, and I shall
" be healed ; Save me, and I shall be saved : for thou
" art my Praise."^ " Create in me a clean heart, 0
" God, and renew a right spirit within me." " If
" thou wilt, thou canst make me clean." But the
deep sense of our total inability, in ourselves, to
attain to that, without which we must be for ever
miserable, joined to a believing view of^ the power
and grace of the great Redeemer, directly tends to
dictate such prayers, and to excite us to use, earnestly
and diligently, all the appointed means of grace, and
to observe carefully, the rules and directions, which
are laid down in the sacred Scriptures. Thus, under
the deep sense of our total inability for any thing
truly good, without divine assistance ; we come to
Christ, and hear his words, and do them ; and so
' Jer. xvii. 11-,

ON THE sey;enth chapter. 599
learn, that we can do " all things, through Christ
who strengtheneth us;" and that, "when we are weak,
" then we are strong, for the power of Christ resteth
" on us. Thus we are more sharply stirred up from
" slothfulness, than if it were feigned," and we ima
gined, ' that we were furnished with the greatest
' power:' though not, than if we were found fur
nished, with the highest degree of virtue or holiness.
P. Dxxix. I. 7. ' It is clear, &c.'* This quota
tion may speak for itself. It contains precisely the
doctrine of our articles and liturgy ; and pushes the
enquiry no further.
P. Dxxix. 1. 25. ' The first part, Sec."* Some
' ' It is clear, for a plain and obvious reason, that the begin-
' ning of good is certainly from no other quarter but from God
' alone. For, neither will the -wiU be found inchned to good, ex.^
' cept in the elect. But the cause of election is to be sought ex-
' traneously from m^n. Whence it is established, that raan has
' a right will, not from himself, bnt that it is derived from the
' same good pleasure by which we were elected before the creation
' of the world. Another reason, not unlike this, is added : for
' since the beginning of willing and acting well is from faith, it
• must be considered from whence faith itself is. But since all
¦. -
f Scripture proclaims ^hat faith is the gratuitous gift of God, it
' follows that it is of mere grace, when we, who are naturally
' with our whole mind inplined tp evil, begin to think well. Inst.
' lib. ii. cap. 3, sect. 8.'
* ' The first part of a good work is the will ; the second, a
' strong effort in executing j God is the Author of both 
' In this manner, therefore, the Lord both begins and perfects a
' good work in us : so that it is his that the will conceives a love
' of what is right ; that it inclines lo the pursuit of it j that it is
' excited and raoved to the endeavour of pursuing it : then that
' the choice, the pursuit, the endeavour do not weary, but pro-
• ceed even to the effect t lastly, .^ that man constantly goes on in

6C0 BEMARKS
clauses in this quotation may be allowed to be too
metaphysicaJ, and not very clearly expressed. But
the whole context shews that nothing more was in
tended, than that God, by his special grace, efiec-
toaliy inclines the heart to ' obey the calling,' so as
to overcome whateveir resistance depraved nature
might at first make to it. Being regenerated by the
Holy Spirit!, ' the will conceives a love of what Is
* right,' it inclines to the pursuit of it; it is excited
and moved tp endeavours, and to perseverance. —
Here is nothing like ' heartless indolence,' or ' indo-
^ lent waiting :' all is love, exertion, activity, and
persevering diligence ; but the whole is ascribed to
the grace of God. — " I laboured more abundantly
*' than they all : yet not I, but the grace of God
^'' which was with me." " Whereunto I labour,
" striving according to his working which worketh in
" me mightily."^ Except the clause concerning 'our
* own choice to obey or resist;' I can see nothing
more, thkn our seventeenth artiele expresses. ' God
* influences 1)0 th the wills and actions of christians."
^ those things, and perseveres even unto the end. And he moves
' the will, not, as it was for many ages taught aud believed, so
' ,that it is afterwards in our own choice to obey or resist the mo-
'¦ lion, but by effectually influencing it  Tbis, truly, is
' the prerogative of the elect, that being regenerated by the Spitit
' of God, they aje acted upon and governed by his guidance.
' Wh^:wfofg Augustine; with reason, as well derides those who
' arrogate tp themselves any part of willing, as he censures those
* who thjnK that the testimony of grat-uitousi election, which is
' special, is given promiscuously to all. Nature, says he, isroni-
" mon l:Q all, not grace. Inst. lib. ii. cap. 3. sect. 9 & 10.'
' 1 Qm. XV. l&. Col. i. 31. » Biefutalion, P. a5.

ON THE SEVENTH CHAPTEE. 60I
The testimony of gratuitous election, or of election,
however understood, cannot be given promiscuously
to all, so as to be common to all, as nature is , for
there coukl be no election, if all were saved indiscri
minately. The: gospel may be, and should be,,
preached to all ; and the invitations given to all in
discriminately : It has, however, hitherto been found,
that " raany are called and few chosen ;" but tbe
testimony of being chosen, be It what it raay, must
be given exclusively to those who are chosen.
P. Bxxx. I. 22. 'Concerning, &c.'^ The clause,
* they thonght it was in our power to accept or reject
' the offered grace of God,' may be allowed rather
esceptiona-ble. — Preventing grace produces willing
ness; arA wbaitever physical power we have of refusal,
thiis willingness, when produced, is a moral inability
4o refuse it. A man has power to murder himself;
but, if he greatly loves life, and desires to live, he is
morally incapable of doing it. A most tender mother
has a natural power of killing her darling infant : but
' ' Concerning perseverance, it would not have been raore
' doubtful bat that it was to be esteemed the gratuitous gift of
' God, if a very bad error had not prevailed, that it is dispensed
' according to the merit of men, as every one shall shew himself
' not ungrateful for the first grace. But, because it arose from
' hence, that they thought it was in our own power to reject or
' accept the offered grace of God, this opinion being exploded,
' that error falls of its own accord. Although here they are gnilty
'¦ ofa double error ; for, besides that they teach, that our gratitude
' on account of the first grace, and our legitimate use of it, are
' rewarded by subsequent things, they also add that grace does not
' now work alone in us, but that it only eo-operates with us. Inst.
' lib. ii, cap. 3. sect. U.

602 REMARKS
her love of it, renders her morally Incapable of doing
it. Previous to regeneration, when dead in sin, we
have no moral power to any thing, except .resisting
and quenching the Holy Spirit. When made alive
to God, we willingly and thankfully comply with his
gracious Influence : but no true believer takes merit
to himself on this account, or considers his good
conduct In this respect, as deserving grace of con-
dignity ; (for that popish doctrine was intended by
Calvin;) but as v/holly indebted to God, both for the
will and the power, and bound to give all the glory
to him. And if subsequent influences of the sanctify
ing Spirit vvere thus merited, they could not be called
grace: for what is raerited, cannot be gratuitously
conferred. — The last clause also may be allowed to
be rather exceptionable, and as varying from the
doctrine of our article ; ' The grace of God in Christ
' preventirig us, that we may have a good will, and
' working with us, when we have that good will.' —
Here co-operation is allowed, after a good will has
been produced by preventing grace. " ^f ye, through
" the Spirit, do raortify the deeds of the body, &c."
" Seeing ye have purified your souls, in obeying the
" truth through the Spirit." " May the God of
" peace make you perfect in every good work, to do
« l>is will, working in you that which is well pleasing
" in his sight, through Jesus Christ."* The lan
guage of our article Is more exactly consonant to that
of the sacred writers, than that of Calvin is ; and it
equally excludes boasting, and gives the whole glory
' Rom. viii. 13. 1 Pet. i, 22, Heb. xiii. 20.

ON THE SEVENTH CHAPTER. 603
to " God, who worketh in us, bpth to will and to
" do, of his good pleasure :" and indeed it more ex-
" pressly calls us to activity in duty.
P. Dxxxi. 1. 10. 'That man, &c.'* 'By his
' wishes to aspire,' (' Ne ad bonum, aut voto aspirare,'
' aut studio contendere suapte natura queat.') Many a
poor sinner, is so convinced that he must be changed,
or perish everlastingly ; that if a' wish, or a de
sire, or a fevv even vigorous efforts would suffice,
he would go so far, in seeking to escape de
struction'; but has he the disposition, to aspire
even by his wishes and desires, to what in the sight
of God is good ? And if ' he has not the disposition,
' consequently he has not the ability.' — ' That he,
' while he sins necessarily, does not however sin the
' less voluntarily.' The necessity intended is then
not that of compulsion. ' O God, who knowest us
' to be in the midst of so many and great dangers,
' that by reason of the frailty of our nature, we cannot
' always stand upright:^ " Ye cannot do the things
"-that ye would."^ Here a necessity of coming short
at least of sinless obedience, is acknowledged by chris
tians, and spoken of them : yet compulsion is by no
^ ' That man is so held a captive by the yoke of sin, that he is
' not able by his wishes to aspire to that which is giod, or by hi-j
' own nature to pursue it, has been, if I be not mistaken, suiH-
' ciently proved. Besides, Ihe distinction between compulsion
' and necessity was laid down ; from whence it might appear, that
' he, while he sins necessarily, does not however sin the less vo-
' luntarily. Inst. lib. ii. cap. 4. sect. 1."
' Col. 4 Sun. after Epiphany. ' Gal. v. 17.

604 REMARKS
means meant. Suppose then fallen man wholly left
to the effects of his depraved nature, ' in the raidst
' of so many and great dangers ; and Calvin's idea, of
necessity without compulsion, will at once present itself
to the mind.
P. dXxxi. I. 19. 'Even, &c.'* Calvin argues this
point at sorae length, and with great ability. Yet
modern Calvinists in general scruple to adopt his
manner of speaking on these awful subjects ; though
it cannot be denied, that the Holy Scripture contains
as strong language In this particular, as Calvin him
self employs. " I will harden Pliaraoh's heart."
" The Lord hardened Pharaoh's heart." " I have
" hardened his heart." — " If the prophet he deceived,
" when he hath spoken a thing, I, the Lord, have
" deceived that prophet." " God shall send them
" strong delusion, that they should believe a lie, that
" they all might be damned, who believed not the
" truth, but had pleasure in unrighteousness."^ Not
withstanding this, however, I acknowledge myself
dissatisfied with Calvin's arguments. If we merely
use scriptural language, in sjjeaking on these pouits,
without any explanation ; we may shelter ourselves,
in some measure, under the authority- and example
of the sacred writers : but, if we come to reason upon
it, (except as shewing, how God, by giving men up
' ' Even Augustine is sometimes not free from that superstition;
' as where he says, that the hardening and blinding do not refer
' to the operation, but to the prescience, of God. Inst, lib, ii. cap.
' 4. sect. 3."
^ Ezek, xiv. 9, 2 Thes. ii. 9, 10,

ON THE SEVENTH CHAPTER. 605
to their ovvn hearts' lusts, permitting Satan to tempt
them, and ordering providential dispensations so as
may give energy to his temptations,) vve go off from
the scriptural gronnd, and can hardly avoid making
the conduct of God, in hardening sinners positive, as
if he actually communicated obstinacy and rebellion
to their hearts. But " God is not tempted of evil,
" neither terapteth he any man :" and he can be the
Cause, or Author, of hardness, in no other way, than
as the sunisthe cause of darkness, cold, and frost; viz.
by withdrawing, and leaving things to their natural
tendency, without imparting any light or warmth to
the earth. — ^The sacred writers seldora stop to mark
this distinction, in the places, where they state their
doctrine ; (other Scriptures give us the clue :) but
they never deny it, or argue against it. — The great
Creator may be authorized to speak concerning him
self, and his dealings with his rebellious creatures, in
language, which we may reverently quote; but must
not attempt to imitate, in what we may think similar
expressions of our own. Men, raaking no claim to
inspiration, should, as it appears to me, keep iir view
the whole of divine revelation, when speaking of any
particular part: and, (except when using the very
words of Scripture, with great caution against misap
plying thera ;) sliould employ no language, which is
not easily reconcilable to other parts of the sacred ora
cles. But, in stating these my own sentiments, I am
afraid, lest I should censure these erainent servants
pf God, where in hiis sight they did not offend.
P. DXXXI. 1. 24. ' They use;^ I shall leave this
» « They use also the authority of the apostle, bgcaysa he says.

606 REMARKS
long quotation to speak for itself, with very few re
marks. — ' What they thought does not concern us,
, " It is not of him that willeth, nor of him that runneth, but cf
" God that sheweth mercy j" frora which they infer, that tbere
' is something in the will and endeavour, which, although weak
' in itself, being assisted by the mercy of God, has a prosperous
' success. But if they -vvould soberly weigh what point is there
' treated by Paul, they -would not so inconsiderately abuse that
' sentence. I know that they may quote Origen and Jerome in
' support of their exposition; and I, in my turn, could oppose
' Augustine to them : but what they thought, does not concern
' us, if Paul's meaning be certain. He there teaches, that salva-
' tion is prepared for them whom the Lord may think worthy of
' his mercy ?. that ruin and destruction await tliose whom he has
' not elected. He had pointed out the lot of the reprobate, under
' Ihe example of Pharaoh ; he had also confirmed the certainty of
' gratuitous election, by the testimony of Moses, " I will have
" mercy on whom I will have mercy." He concludes, " that it
" is not of him that willeth, nPr of him that runneth, but of Ged
" that sheweth mercy:" But if it be understood in this manuej)
' that the will and endeavour are not sufficient, because they are
' unequal to so great a task, Paul's expression would not be suit-
' able. Away then vi^ith these refinements ; " It is not of htm.
" that willeth, nor of him that runneth ;" therefore there is some
' will, there is some running. For the meaning of Paul is more
' simple. It is not. the will, it is not the i"unning, which procure
' us the way to salyation ; here is only the mercy of the Lord. For
^,' in this place he speaks not otherwise than he does to Titus,' where
' he writes, " that the kindness and love of God toward man ap-
" peared, not by works of righteousness, which we have done,
" but according to his immense mercy." Not even those very
' persons who argue, that Paul intirnated that there is some wfll,
' and some running; because he said, that " it is nol of him that
," willeth, norof hiro that runneth," would allow me to reason in
* thesame manner, that we have done some good works, because
' Paul says, that we have not obta'med the kindness of God,by the
' works which -we" have 'tlone. - But if they see a fault in this rea-
' soning, .let them open their„eyes, and tbgy.\vi]l'see that there is

bN THE SEVENTH CHAPTER. 607
' If St. Paul's meaning be certain.' — What consistent
Protestant can refuse decidedly to adopt this language
of Calvin ? Neither Origen, nor Jerorae, nor Au-
gustine, nor any coramentator, or author, ancient
or modern, can do more, than call our attention to
the oracles of God, and assist us in understanding
and applying them: and if the meaning of the sure
testimony of God on any point be clearly established;
it doesnot concern us, what uninspired men thought
or wrote on the subject. — • Salvation is prepared for
* thera, whom the Lord raay think worthy of his
' mercy — Quos S7ia misericordia Deus dignetur: —
Calvin cannot be supposed to have used these words,
in direct opposition to his own avowed principles ; as
iraplying any merit In those on whom God had mercy
— Agiow. Dignum censeo, dignor. In our English,
to vouchsafe, to account, esteem, or accept, as worthy.
' the same fallacy in their own reasoning. That reason is also firm
' on which Augustine rests, — If it were therefore said, that it is
' not of him that willeth, nor of him that runneth, becansetieither
' the will nor the running is sufficient ; on the contrary side it
' might be retorted, that it is not of the mercy of God, and by
' this alone, that he did those things.' Since this second thing is
"^absurd, Angustine, with reason, concludes, that this was there-
' fore said, because there is no good will of man, unless it be prs-
' pared by the Lord^: not but that we ought to will and run ; but
' because God causes both in us. No less ignorantly is that ex-
' pression of Paul twisted by some persons, " We are labourers
" together with God ;" which there is no doubt is restricted to
? ministers only : but that they are called fellow-labourers, uot as
' bringing any thing from themselves, but because God makes
' use of their work, after he has rendered thera fit, and furnished
' them with necessary endowments." Inst. lib. ii. cap. 5. sect.
^•17.' '

•608 REMARKS
Dignum aut idoneum reddo, ' I'hey must needs be
* worthy whom Grod maketh worthy : but they are
' not worthy by their merits and deserts, but by his
* grace in Jesus Christ.'' This, however, has no re
lation to our argument. — ' If it be understood tbat
' the will and endeavour are not sufficient, because
' they are unequal to so great a task, &c.' Towa-rds
the close ofthe quotation this is placed in a clearer
light. The will and endeavoilr ind-eed would not be
sufficient, without the continued help of divine grace:
but the apostle evidently raeant, as it is afterwards
said, that ' There is no good will of man, except it
' be prepared hy the Lord : not but that we ought to
' will and run ; but because God causes both in us.'
This most perfectly accords with the tenth article of
our church. — I must ovvn, that the reasonings in some
parts of the quotation are intricate and perplexed :
but, as there Is nothing, which I can see, contrary
to the principles avowed throughout this work ; I do
not perceive the neceselty of enlarging on it. In
respect to the conclusion of the passage, some re
marks before made raust be referred to ;^ which fully
coincide with the views of Calvin, whose explanation
of the text In question seems indisputably well
grounded. P. Dxxxii. Note, ' It appears, &c.'^ Calvlnjustly
• Leigh. ^ ^ See Remarks cn P. 46, Refutation.
3 ' It appears from this passage, tliat Calvin was aware that, of
' all the antients, Augustine was the only one who was favourable
' to his opinions. And, in the short quotation immediately pre-
' ceding, he acknowledges the inconsistency eveti of Augustine,
' Of Augustine's inconsistency, I shall have occasion to speak
' hereafter." 6

bfg- THE SEVENTH CHAPTER. SOQ
considered Aiigustine as more coincident with himself
in sentiment, than Origen, Jerome, or Chrysostom.
Yet he saw, or thought he saw, some inconsistency
in his views. I likewise, (if it be allowable to mention
myself in connexion with such eminent men,) deem
it my duty, with respect to all uninspired writings, to
distinguish as well as I can, between what Is, and what
is not, scriptural ; to " prove all things, and to hold fast
" that which is good :" and I am apt to think, that I
discern sorae little inconsistencies in the sentiraents
eyen of those, with whom, on the whole, I most agree.
I also expect, nay, hope and pray, that others raay
distinguish in my writings, between what is scriptu
ral and what is not ; and that they may detect and
shun, and point out to others, the inconsistencies,
into which I have fallen. ' Amicus Socrates, Amicus
Plato, sed magis arnica Veritas.
P. Dxxxiv. I. 17. ' / know, &.'^ How far Cal-
' ' I know that it appears hard to some, that faith shouldbe attri-
' buted to the reprobate, since Paul asserts, that it is tho fruit of
' election 5 which difficulty, however, is easily solved : because
' although none are illuminated to faith, or truly feeJ the efficacy
' of the Gospel, except those who ar« pre-ordained to salvation,
' yet experience shews, that the reprobate are sometimes affected
* almost wiith the same feelings as the elect ; so that, even in
- ' their own judgement,- they in no respect differ from the elect.
' ¦'Wherefore it is not absurd, that the taste of celestial gifts is as-
' cribed to them by the apostle and a temporary faith by Christ :
' not that ihey solidly perceive the force of spiritual grace, and
'The sure light of faith, but because the Lord, that he may render
' ihem more convicted and inexcusable, insinuates himself into
' iheir mjnds, as far as his goodness can be tasted without the
' spirit of adoption. If any one should object, that nothing fur-
' ther remains to the faithful, by which they inay certainly esti-
VbL. II. R R

6 10 Remarks
vin has succeeded, in explaining a very difficult sub
ject, I shall not presurae to determine. But it has
almost always been allowed by theolbgiCal writers,
that there are certain influences of the Holy Spirit,

' mate their adoption, I answer, although there is a great simili-
' tude and affinity between the elect of God, and those who are
' gifted with a frail faith for a time ;^at, nevertheless, that con-
^ fidence, which Paul celebrdtes, ^at they Cfy oiit With assurance
' (pleno ore) Abba, Father, floidrishes in the elect only. There-
' fore, as God regenerates for ever the elect alone with incorrupt-
' ible seed, that the seed of lif^ planted in their hearts may never
• perish ; so that he Solidly seals in them'the grace of his adoption,
' that it may be firm and ratified. But this by no means prevents
* that inferior operation of the Spirit from having its course, even
' in the reprobate. In the mean time, the faithful are taught to
' search themselves an;-.iously and humbly, lest the security of the
' flesh creep upon them, instead of the certainty of faith. Besides,
' the reprobate never perceive, .exeept a confused feeling Pf grace;
' «o that they lay hold of the shadow rather than the solid body,
' because the Spirit properly seals the remission of sins in the elect
' alone, that th'ey may apply it, by a special faith, to their own
* use. The reprobate, however, are with reason said to believe
* that God is propitious to, them, because they receive the gift of
* reconcUiation, although confusedly and not with sufficient dis-
'' tinctness : not that they are partakers either of the same faith Or
' regeneration as the sons of God ; but because they seem to have
' a commoii beginning of faith with them, under "the covering of
* hypocrisy. Nor do I deny, that God so far illuminates iheir
' minds, that ihey acknowledge his grace : but he so distinguishes
' that feeling from the peculiar testimony which he gives to his
* «lect, that they do not come lo a solid effect and enjoyment.
' For he does not therefore shew himself propitious to them, 1)e-
' cause he' receives them intohispirotection,being truly saved from
' death ; but he only manifests to them present mercy. But He
' thinks the elect alone worthy of the living root of faith, tbat thSy
* may persevere even unto the eud. Inst, Ufa. iii. cap. 2. sect. U."
2

ON THE SEVENTH CHAPTER. fill
enlightening the mind, and awakening the con
science, and producing many temporary effects :
which, being resisted and quenched, are withdrawn ;
and these differ, not only in degree, but in their na-
ture; from that grace, which gives divine life, and
heavenly wisdom, liberty, and holiness to the soul :
So that the one canhbt be justly said to be " created
" in Christ Jesus unto good works," but the other
may : the one do many things, in the Spirit bf bond
age, but do not partake of the Spirit of adoption. —
And a temporary faith, of those, " who having no
" root in themselves in tirae of temptation fall away,"
is expressly mentioned by our Lord himself.^ Novv
the faith of those " who had no root in themselves,"
was not " the faith of God's elect," " precious
" faith ;" " most holy faith ;" or the living faith of
which St. James speaks ; by which Abraham offered
Isaac, "which worketh by love," ''purifieth the heart,"
" overcometh the world ;" and of which it is said,
" He that believeth that Jesus is the Christ i-s born of
" Ood." " He shall not come into condemnation,
"lautis passed from death unto life." That Calvin
understood the scriptural language, concerning rege
neration, differently, than the author of the Refu
tation does ;. and that he maintained the doctrines
of personal election to eternal life, and the final per
severance of true believers, itis well known : and, ex
cept the word reprobate. It does not appear what fur
ther is exceptionable in this passage, even In the
'Matt. xiii. 21. lifcc-Kxifi te-Ti. Mark iv. 17. nf.rxaifoi sin. Luke
viii. 13. nf«5 K«ifi!)' mvTivitin.
R R 2

6l3 REMARTCS
opinion of Anticalvinists. Indeed several expres
sions seem to approach so near to the language of
Anticalvinists ; that many of those, who are now
called Calvinists, would hesitate to use them.
p. Dxxxvi. 1. 25. ' God, &c.'^ This quotation
contains two detached passages, out of a whole sec
tion on the subject, in which Calvin endeavours to
explain and prove his doctrinc-^ft will, however,
be denied by few, that if God had so willed the con
version of all raen, as to exert oranipotence in ef
fecting it ; all would have been converted. Some
distinction, therefore; raust be adraitted, between
that willingness which excludes none, but encou
rages all to repent, invites all to be reconciled;
and guides, teaches, and assists, and welcomes all
who come : and that willingness, which took place,
when our Lord said, " I will, be thou plean,"
" Of his own will begat he us vvith the word of
" truth." The distinction attaches to every man's
creed, who does not believe, that all will be con-
yerted and saved ; or, that God did his utmost, and
could not effect their conversion and salyation. The
doctrine of Calvin concerning ' the Spirit of rege-
' neration,' is precisely our doctrine also.
P. Dxxxvii. I. 4. ' We were, &c,'-^ I suppose,
' * God indeed affirms, that he wills the conversion of all men;
? and he destines his exhortations in common to all : their efficacy,
' however, depends upon the Spirit of regeneralion.  Whom-
' soever God wills to save from destruction, those he quickens
' with the Spirit of regeneration. Inst. lib. iii. cap. -3. sect. 21.'
* ' We were elected from eternity, before the formation of iht
' world, from no merit of our own, but according to the purposs
' of die dirine pleasure. Inst. lib. iii, cap. 15. sect. 5.' 6

ON THE SEVENTH CHAPTER. 6l3
that scarcely any raan, who has heard of Calvin,
does not know that this was his sentiment ; and in
this he exactly coincided' with the apostle ofthe
Gentiles. " According as he has chosen us in him,
" before the foundation of the world, that tue should
" be holy, and without blame before him in love."
" There is a reranant, according to the election of
** grace ; and if by grace, then it is no more of
" works." " Who hath saved us, and called us with
" an holy calling, not according to our works ; but
" according to his purpose and grace, which was
" given us In Christ Jesus before the worid began." ^
* Predestination unto life is the everlasting purpose
' of God, whereby, (before the foundations of the
' world were laid,) he hath constantly decreed by his
' counsel, secret to us, to deliver from curse and dam-
' nation, those whom he had chosen in Christ out
* of mankind, and to bring them by Christ to ever-
' lasting salvation, as vessels made to honour. {Ut
'vasa in honorem efficta.)'^ " Vessels of mercy,
" which God had afore prepared unto glory."^ The
same kind of criticism, which explains these words,
of any thing, except eternal gratuitous election to
everlasting life ; might also with equal success be
employed on those of Calvin.
p. Dxxxvii. I. 8. ' If it be, &c.* It is unde-
'¦Rom. xi. 5, 6. Eph. i. 4. 2 Tim. i. 9. 'Art. xvii.
3 Rom. ix. 23.
* ' If it be evident that it is owing to the will of God, that salva-
' tion is voluntarily offered to some, that others are prevented
* from access to it, here great and difficult questions inimediately
? arise, which cannot otherwise be explained, than by pious minds

6l4 REMARKS
niable, that to some " are committed the oracles of
" God," and not to others : that to some, " is the
" word of salyation sent," and not to others : that
some are left " to walk in their own ways," and " to
" sit in darkness and in the shadow of death ;" while,
" through the tender mercy of our God, the day-
" spring from on high hath visited others, to guide
" their feet into the way of peace."* " He sheweth
" his word unto Jacob, his statutes and his jiidg-
" ments unto Israel. He hath not dealt so with any
" nation ; and as for his judgments they have not
" known thera. Praise ye the Lord." * Now, this
must either be ascribed to other causes, independent
of the over-ruling providence of God : or the fa
voured nations have deserved this distinction: or,
this distinction itself is so itnmaterial, that men
may be as advantageously situated for the attainment
of everlasting salvation, without it, as with it. But
the Lord " worketh all things after the counsel of
" his own will ;" and not a sparrow falleth to the
ground without him. In all the distinguished fa
vours granted to Israel, he constantly reminds them,
that " he wrought for his own name's sake,"' not
only without their deservings, but contrary to
them.* And in respect of those blessings, which
' settling what opinion it is right to hold concerning election and
' predestiriation-ra perplexed question, as it appears to many, 'be-
' cause they think nothingk less reasonable, than that some of the
' common herd of men should be predestinated lo salvation,
' olhers lo destruction. Inst. lib. iii. cap. 21. sect. 1."
' Luke i. 78, 79- ' Ps. cxlyii. 19, 20. ^ Deut. ix. 4—6-
Ez. XX. 8 — 22.

ON THE SRVBNTH CHAPTER. ^15
he has promised hereafter tp confer on the njttion, he
strongly reminds them of the same.* The question
also concerning the special connexion of ' the means
' of grace,' with ' the inestimable love of God, in
' the redemption of the world by our Lord Jesus
' Christ,' and ' with the hope of glory,' (for which
above all other things we thank- God .in our constant
worship,) has repeatedly been considered; and a
refereiipe needs only be made to oiar eighteenth
article. A sober view of th? difference, whiph ex^r
ists, at this day, between one nation and another,
as to ' the means of grace ;' which in general
originated before the present inhabitants were " born,
" or had done good, or evil," and which was entirely
independent on their own chplce ; is certainly well
suited to cglm the sonl, and to prepare it for a disj
passionate consideration of the divine decrees, whieh
awful subject, when viewed in all its bearings, always
at finst, confounds and oycrwh^ilms the reflecting
mind, excites many objections, and is attended with
many difiieulties ; even, when the evidence concern
ing it appears so conclusive, as to bear dovvn all op
position. If fallen man has any claira on his offended
Creator ; if any advantage for regaining his favour is
indeed his due, and cannot justly be withheld; hovv
can It consist with justice and mercy, to withhold
this due, even as tp outward raeans of grace^ fronri
any individual, not to speak of unnumbered mil
lions'? And if fallen man has no claim, and deserves
wrath alone ; and all things belonging to salvation
' Ez. xvi. 60—63. xxxvi. ?i— 32. xliii. 10, 11.

6l6 REMARKS
are wholly undeserved, and contrary to his deserv
ings ; what becomes of the objections, to personal
"eleetion ? " Friend, I do thee no wrong: — Is It not
'* lawful for me to do what I will with mine own ?"
'* Who hath first given to him, and it shall be re-
" corapensed to him again." '— ' The common Jjerd
' oi men,' communi hominum turba ; meaning the
whole multitude of the human race.
P. DXXXVII. I. 20. ' No one, &c,'^ However
we understand the word predestination, the distinc
tion between the divine prescience, and God's pre
destination,' especially as it relates to the eternal state
of mankind, is undeniable. Some theologians, have
' Matt. XX. 13—15. Rom. xi. 35,
* ' No one, who would wish to be considered as pious, dares
' absolutely deny the pi'edestination, by which God adopts some
' men to the hope of life, adjudges others to eternal dpath j but
' they involye it in many cavils, particularly those who inake
• prescience the cause of it. And we, indeed, ascribe both to ¦
' God, but it is preposterous to say that the one is subject to the
f other. When we attribute prescience to God, we mean that
f all things always were, and perpetually continue, under his
' eyes, sq that nothing is future or past to his knowledge, but all
' things are present. And indeed so present, that he does not
' imagine them from ideas (in the manner those things are pre-
' sented tp us, the memory of which the mind retains) but he
' really looks upon, and sees them, as it were, placed before him.
' And this prescience is extended to the universal circuit of the
' world, and to all creatures. Predestination we call the eternal
'' decree of God, by which he has determined with himself, what
* he willed to be done concerning every man. For all men are
> not created in an equal condition (pari conditione) ; bat eternal
f life is pre-ordained to sonae, eternal damnation to others. There-
¦ fore, as every one was formed for the one or the other end, so
? we say that he was predestinated ejther to life qr to death.
f Ifist. lib. iii. cap. 21. sect, ^.'

ON THE SEVENTH CHAPTER. 6l7
grounded the purposes of God on his foreknowledge,
as formed on what he foreknew ; others, have con
sidered his foreknowledge as the result of " the eter-
" nal purpose, which he purposed in himself:" but.
the distinction has been generally admitted ; and in
deed to foreknoiu and to predetermine must be dis
tinct things, whether the event, be foreknown, in
consequence of " the purpose of him, who worketh
" all things after the counsel of his own will ;" or
the predetermination concerning the event be the
result of what was foreknown, concerning the dis
positions and conduct of those, to whom it referred.
In respect of the manner, in which God knows all
things, Calvin speculates more than I should choose
to do. " Such knowledge is too wonderful for me :
" it Is high, T cannot attain unto it." The con
cluding part appears still more exceptionable. This
indeed seems to be the grand fault of Calvin, and
many of his more immediate followers. They con
sider the multitude of mankind merely as creatures,
not as fallen, depraved, and guilty creatures. And
thus they discoiirse on God's predestination, as a
decree wholly independent of man's foreknown apos
tacy ; and of preterilion as excluding the foreknow
ledge, that the persons passed over would be justly
deserving of all the punishraent, which they were
dooraed to suffer. They ^peak, as If the damnation
of the' non -elect was as unmerited, as the salvation
ofthe elect. Whereas, if all deserved to perish,
and were in themselves " vessels of wrath fitted for
" destruction ;" they who are sayed, must be saved
by grace, contrary to their deservings; and they who

6lS REMARKJS
perish, must perish according to their deservings.
And if this will manifestly be the case, at " the day
" oi wrath, and revelation of the righteous judgment
" of God :" it raust have been exactly the sarae, in
his foreknowledge and predestination ; for he could
foreknow and predestinate nothing, but that which
actually will take place. I do not think, that Calvin
and his followers in this respect, meant all, tha^
might be inferred from their language : but notwithr
standing the veneration which I bear to Calvin, and
to other reformers, who trode in his steps, I h^ve
always objected to their language on this subject:
and I am thankful, that Pur articles are so framed, as
to give no ground for any such objection.
P. Dxxxviii. 1. 2Q. 'Although, &c.'^ 'To whom
' God not only offers salvation, but so assigns it,
« that the certainty of the effect is not suspended, gi;
* doubtful.' The certainty of the effect is npt sus*
pended, on the changeable nature, and fluctuating
' ' Although it is now sufficiently clear, that God, by a secret
• counsel, freely elects whom -he wills, others being rejected 3
' yet his gratuitous election is at present only half explained, till
' we come to individuals, to whom God not only offers salvation,
, ' but 50 assigns it; that the certainty of the effect is not suspende4
' or doubtful.  Tbat, therefore, which the Scripture clearly
' shews, we affirm; that God, byan eternal immutable counsel,
' once appointed those whom he should hereafter will to take into
' salvation ; those, moreover, whom he should will to devote (o
' destruction. "We assert, that this cpunsel, with respect to the
' elect, was founded in his gratuitous mercy, wiihout any regard
' to human worth; but that the approach to life is precluded to
' tho.se whom he assigns to damnation, by his just indeed and
' irreprehensible, biit incomprehensible, judgment. Inst. lib. iii.
' cap. 21. sect. 7/

ON THE SEVENTH CHAPTER. Sl()
will, or perverse heart, of sinful man ; ' or doubt-
' ful ;' that is, in itself, or to God. Tt3 the elect
person himself it must remain doubtful; till, by
" giving all diligence," he has " made his calling
" and election sure:"^ and to other men, it raust be
doubtful, till they can say, " Remembering without
"ceasing your work of faith, 'and labour of love,
*' and patience of hope, in our Lord Jesus Christ,
* In the sight of God and our Father ; knowing,
" brethren beloved, your election of God."- The
distinction ' between gratuitous mercy, without re-
' gard to human worth,' in respect of the elect ; and
the just and irreprehensible, but incomprehensible
judgment of God, in respect of the non-elect, raarks
a decided difference, in the writer's mind, between
the source of election, and that of preterltion. Yet,
I cannot bnt lament, that it was not more directly
said, ' because he foreknew, that they would justly
' deserve it.' This would have given a clear view of
the subject, and also have precluded .objections.
Mercy, and the decree of mercy, are gratuitous : re
pentance, faith, and all things pertaining to salva
tion, being the effects of special grace, which God
" purposed to give to " the vessels of mercy, whom
" he afore prepareth unto glory." But condemna
tion, whether as decreed, or denounced, is not gra
tuitous, but the just punishraent of wickedness,
either as foreseen, or as actually committed. All
things, respecting men in general, and every indi
vidual, were as fully known to God from the begin-
' 2 Pet. i. 10. ' 1 Thes. i. 3, 4.

620 REMARKS
ning, as they will be at the day of judgment : and
they, who now speak against the decree, in words
of decided and unhesitating objection, would, if un
changed, do the same, or worse, at " the day of
"judgment and perdition of ungodly men ;" except
as the reasons of the Lord's proceedings will then be
made so manifest, " that every mouth will be stopped;"
and " the wicked will be silent in darkness." But
faith and love, so to speak, give the Lord credit for
his justice, truth, wisdora, and goodness; even
when they cannot see thera. " Clouds and dark-
" ness are round about hira ; but justice and judg-
" ment are the basis ofhis throne." " Shall not the
" Judge of all the earth do right ?" " The Lord is
" righteous in all his ways, and holy in all his
" works." — ' The approach to life is precluded, &c.'
This expression also appears exceptionable. Nothing
precludes the approach to life to any man, who hears
the gospel : but none are willing to come in the ap
pointed way, withoijt special grace; and God is
pleased to leave some to themselves, and to the con
sequences of their sins and evil dispositions.
P. Dxxxix. I. 11. ' After, &c." ' Belonged to
' God the Father,' fuisse Dei patris peculium, ' were
' ' After Christ asserted that the disciples who were given to
' himbelonged to God the Father, he soon after adds, " I pray
" for them ; I pray not for the world, but for them which thou
" hast given me; for they are thine -." ' Whence it happens, that
' the whole world does not belong to its' Creator, except that grace
• saves a few persons from the curse and anger of God, and
' eternal death, who would' otherwise have perished ; but it leaves
' the world in its destruction, to whicli it was destined. Inst.
' lib. iii. cap. 22. sect. 7.'

ON THE SEVENTH CHAPTER., 621
' unto, God a peculiar possession.' This shews, in
what sense Calvin meant, that ^all the world does
' not belong to its Creator ;' that is, as his peculiar
people, his true Israel, his friends and children, his
accepted worshippers, his " chosen people." " Re-
" member me with the favour, which thoU bearest to
" thy chosen people." " We know, that the whole
" world lieth in wickedness." {ev ru nomfa Kursii).^ —
' A few, &c.' {Non multos.) " Strait is the gate,
" and narrow is the way, which leadeth unto life,
" and few there be that find it." Hitherto " they
" who live godly in Christ Jesus," have in every age
and place been comparatively fevv. But when the
whole company of the redeeraed shall raeet in glory,
they will " form a multitude whom no man can num-
" ber." If the vast numbers, who die in Adam
without committing actual , sin, and who may, for
ought we knovv to the contrary, be saved In Christ,
without actual repentance and faith ; nay, without
baptism, (though not without the inward and spi
ritual grace of baptism, even regeneration,), be
taken into the account : and if we attend properly
to the glorious things, which are predicted, as here
after most assuredly to take place ; and the final and
universal prevalence of true religion, for a thousand
years at least : it must be allowed to be in a mea
sure presumptuous, to speak of the elect, as * a
* few persons.' It is not indeed certain, perhaps not
probable, that the number of those who perish will
exceed that of the redeemed and saved. This, how
ever, is certain, that the denial of personal gratuitous
» 1 John V. SO.

'622 REMARKS •
election will not increase the number of true be-
lievers. Which have existed in any age, or shall exist
to the consummation of all things. When the
final separation shall be made at the day of judgment,
there will not one be added to the number of the
righteous, on the Anticalvinist system ; norf»ne ex
cluded, on that of the Calvinists. If all men were
chosen unto salvation, all would be saved : if a large
•majority were chosen to salvation, that large majority
would be saved. God foreknows and predetermines
nothing, except what shall aetually take place : and,
whether we adopt, or reject, the tenets of Calvinism,
all true believers will be eternally saved, and none
else.—' But it leaves, &c.' It certainly would have
satisfied my m.ir.d far better, if the guilt and depra
vity of the world had been more explicitly mentioned,
as the reasori of this destination : ior destination at
the day of judgment, and predestination from eter
nity, alike require this, in order " to the revelation
" of the righteous judgment of God."
P. DXXXIX. 1. 22. ' Therefore, &c.'^ This pas
sage, and what follows in Calvin, appears to me un
scriptural and highly objectionable.—-' Except his
' will,' vvhich is that of perfect wisdom, justice,
truth, and goodness ; and never consign*, or decrees
to consign, to punishment, either temporary or
eternal, any who do not deserve it. This addition
wonld make the passage accord to the views of the
' ' Therefore, if we cannot assign a reason why he (God)
-¦ thinks his own worthy of mercy, exceirt because it so pleases
' hira ; neither shall we have any other ground for his reprob'ating
' others, except his will. lust. lib. iii. cap. 22. sect. 11." '

ON THE SEVENTH CHAPTER. 623
author, and of the more Calvinistick of the evan
gelical clergy : but as here stated, few of us are pre
pared to subscribe it.
P. DXXXIX. last line. ' Many, &c.'^ Calvin is,
undoubtedly right, in stating it to be childish, or at
least inconsistent, to admit the doctrine of election,
and to deny that of reprobation ; (except as the ivord
is unscriptural in this sense, and not very appro
priate ;) but there is scarcely a sentence, in the quo
tations from the ancient fathers, on which free stric
tures have been made, to which I should more de
cidedly object, than to the close of this passage.
Whether we can see the reasons, for vvhich God
chooses some and passes by others,' or gives special
grace to some and not to others : we ought to take
it for granted, tliat he has sufficient reasons for his
conduct ; or his sovereignty would not be that of
infinite wisdom, justice, truth, and goodness. At
the same time, the apostacy, enmity, and wicked
ness of men in general, constitute a sufficient rea
son for his dooming thera to destruction ; arid if so,
as foreseen, of decreeing thus to doom them to
' ' Many, indeed, as if they wished to repel odium from God,
' so acknowledge election, tbat they deny that any onp is repro-
' bated : but too ignorantly and childishly ; since election itself
' would' not stand, unless, opposed to reprobation. God is said to
' separate those whom he adopts to salvation : it would be more
' than folly to say that others gain by chance, or acquire by their
' own industry, that which election alone confers upon a few.
* Those, therefore, whom Gbd passes over, he reprobates ; and
' f*r no other reason, except that he chooses to exclude them from
' the inheritance which, he predestinates to his sons. Inst, lib. iii.
'cap. 23. sect. 1."

624 REMARKS
destruction: whereas, nothing either foreseen, or to
be discovered, at the day of judgment, in the con
duct of the saved, (distinct from special grace and
its effects,) can be assigned as the reason, of his
rescuing them from this common and merited de
struction. P. DXI,. 1.' 14. ' Z confess, &c.' ' The inscrutable
wisdom of God, In perraitting the entrance of sin
and misery. In the creation, when Oranipotence
could have prevented it, is here intended; and it
certainly forms the grand difficulty in the divine
goyernment of the world. But, while with profound
awe we must adore, what we cannot coinprehend;
and against which we ought not to make our igno;
rant and presumptuous objections, nay, on which
we should be exceedingly cautious, in all our rea
sonings and speculations : we ought not to forget,
that, both fallen angels, and Adam, were free and
responsible agents ; that they sinned voluntarily, not
by necessity or corapulsion, and deserved their doom,
from their Creator, against whom they had most
ungratefully apostatized and rebelled; and that all
Adam's posterity, who haye lived long enough, to
know good from evil, have voluntarily imitated his
example, and deserved God's wrath and damnation.
This will be revealed, to the full conviction of the
whole world, at the great day of retribution ; and
' I confess, indeed, that all the sons of Adam fell into that
' miserable condition in which they are now bound, by the will
' of God : and that is what I asserted at the beginning, thit we
' must always return to the sole determination of the divine will.
*¦ Inst. lib. 3. cap, 23. sect. 4.'

ON THE ,' SE.V»NTH CHAPTER. *625
shpuld nevfer be denied, or doubted, or lost'sight of,
when we are considering ,the efferaal piifposB" and
decreespf God, ; which .will, be' fbdilid most entirely
coincident with the sentence- to be denounced at the
last day. • • i . - ¦ _ - » i, .i ¦ .*!
;j P.'DXD. I. 20, ','¦' Since,. &e.'^ . .Oiginal sin, mart
born ip sin, man " a vessel of wrath fitted -for de-
" strncstion ;" and the actual transgressions of every
one of Adam's race, who dofis not die in infancy;
being wholly kept; out of sight, gives Calvin's rea
sonings. and statements an aspect, , vvhich his general
doctrines, as stated: in the Scripture, do nob bear';
and of which no traces are found in our articles. — >
In this . respecti I must dissent from even Calvin;
though Censured as inconsistent, or even as self-
deceived, in so doing.^ Indeed the language here
used might be defended, by. saying, that God could
not be glorified in 'the destruction of any, whp did
not deserve it: yet ,thi.s,- if I may- presume to cen
sure so eminent a man, ought to havebeen explicitly
stated. ' •
P.^XL. I. 27. '..Nor ought, &c." The permissiori
cf sin was certainly a part bf the divine plan, with
' ' Since the disposition of all things Js in the hand of God;
' since the power of salvation and of death resides tn hiin ; he so
' ordains by his counsel and his -will, that some among men
' should be born devoted to certain death from the womb, to
' glorify his name by their destruction. Inst. 111?, iii. cap. 23. sect. 6:
* Page 570, Refutation. 
' ' Nor ought that whicli I say to appear absurd, that God not
' only foresaw the fall of the first '"a", and in it the ruin of his,
• posterity, but that it was the dispenisation of his will* Ingt..
' lib. iii. cap. 23. sect. 7.'
VOL. II. S S

626 RBHIASKS
Ivhich all the other parts have an inseparabie con
nexion: but the Scripture is silent, as to any posii-
tive decree in tfai^ respect, and it behoves ns to
maintain a similar reserve.
P. DXI.1. 1.4. • Speaking, &c.'* 'Again I en-
*¦ qnire, whence it is,^ that tbe fall of Adam shic^uld
* involve so raany nations, with their ijn&nt-cbildren,
' in eternal death, without remedy, unless becausie
* it seemed so unto God? Here it becomte our
* tongues, however otherwise loc^aicious, to be silent.
* I confess indeed, that the ^cree ia horribk, &e.'
Wbateiver our views may be on the subject of the
divine decrees, tbe consequences of Adam's apostacy,
OB all his posterity^ are most awfiil : and all nations,
not excepting their in&nt-ofi^pring, must have been
involved in thera for ever, without remedy j as
* born in sin,' " children of wrath," and '* vessels of
*' wrath fitted for destruction ;" had not ** Gad so
'* loured the worlds that he gave fais only begotten
"Son, that whosoever believeth in him should not
" perish, but have everlasting life."—' Original sip—
fis the fault and ccH-rupdon ofthe nature of every
' roan, that naturally is engendered of the offspring
* of Adam ; — and therefore in every person born into
* the world it deserveth God'fe wrath and damna-
*'tion.'* If infants then be saved from eternal death,
' ' Speaking of the decree of reprobation, he says, I confii!«
*, thit it is indeed a horrible decree (decretum quidem horribfl*
* fateor); no one however will be able to deny, but that God
' foreknew what would be the epd of man, before he formed
' him ; and he therefore forekpew it, because he had so oidaiwd
* by his own decree. Inst. lib. iii. cap. 83, siect. %.'
* ArticleJx,

oa THB SEVENTH CHAtfER. 62?
it must be by grace, in the second Adaih, and a
new creation unto holiness by the Holy Spirit: fbr
that fallen nature, which ' deserveth God's wrath
• and damnation,' cannot be meet for the hcJy
society, employment, and joys of heaven, without
an entire renovation. — It is not elear from this pas»
sage, whether Calvin intended to say, that the decree
of reprobation extended to the infants of the nations
spoken of, or not. If he did, he intruded into the
secret things of God further than it was proper to
do : but even then his opinion was liot so dreadfulj
as that of those, who, exclaiming against the doc
trine of reprobation, consign all unbaptized' persons;
even the infant-ofTspring. of chri^ians, to destruc^
tion. For " except a man be born again, he cannot
*' see, or enter into, the kingdom of God." Now if
being " born again" is the same as baptism, or, if
it is inseparably connected with baptism, so that
none except baptized persons are regenerate, the
conclusion is Inevitable.—' Because it seemed so to
* God.' " Thou hast hid these things from the
" wise and prudent, and hast revealed theni nnto
" babes : Even so, Father, because it seemed good!
" in thy sight.'" — ' He therefore foreknew it; ]be-
* cause he had so ordained by Ws own decree,' As
a question in metaphysicks, the most acute rea
soner would find it no easy matter to refute this
sentiment: as a consequence, fairly resulting from
other Scriptures concerning the purposes and pre^
destination of God, it cannot well be avoided: but
' Matt. xi. Sf, iS.
s s 2

026 ItSMARKS
as there is no express testimony in Scrlptore, to this
special purpose of God; it is perhaps more becoming
our ignorance to be silent on the awful subject. Yet
sin and J misery-, could, not have entered into the
creation of the Almighty, without his permission,'
and his determination to permit them to enter.
Here, hbwever, we are lost and involved in difficul
ties, and entangled in a labyrinth, from which no
clue has 'yet been found to extricate us. O Lord;
f; thy righteousness is like the great mountains ; thy
"judgnients are a great deep." " O Lord, how
*' great are thy works, and thy thoughts are very
f deep." " Oh the depth of the riches both of the
" wisdom .and knowledge of God I How unsearchable\
" are his judgments, and his ways past finding out!
" For .who hath known the mind of the Lord ? or
" who hath been his counsellor?"^
* Where reason fails wilh all her powers j
? There failh prevails and love adores." 1'
P. DXLi. Note, 'Is it, &c.'* HoRKiBLE; — Dreads,
ful; terriile; shocking; hideous; enormous. (John
son.) — HoRRiBiLis. 1 Rough ; rugged'; 2 Horrible,^
terrible, dreadful, frightful. Horribile visu, portenta,
sequuntur. 3 Weighty, seVj^e^JltAlso Awful, reverend.,
(Ainsworth.) The English word commonly- sug-
' Ps. xxxvi. 6. xdi. 5. Rom. xi. 33, 34.
* ' Is it not wonderful, that any one should ascribe to the God.
'. of all-mercy a decree which he himself confesses to be iorribk?,
' And yet it must be acknowledged, that Calvin was a roan c(f
' piety, and of considerable talent and attainment. To what
' absurdities and inconsistencies will not the human mind be
' carried by a blind attachment to system Vj

ON THE SEVENTH CHA?TSft. 6^9
gests the idea of moral evil ; as horrible mc'kedmess'i
but the Latin word has no such meaning associated
jvith it; and merely signifies <remfcratfo«%. att/w/, re-
verend, to be viewed with; terror, or with reverencej
or both combined. " Horror hath taken hold of
" me, .becaujse of the wicked, which forsake thy
" law.'" "'On the wicked he shall rain an hbrribfe
" tempest.'! ^^ " It is a fearful thing to fall into the
'.' hands of the living God.'"* This might with equal
prdpriety have been rendered, " It is a hpi^rible
" thing, &c ;" if precisely the sarae idea be annexed
to the word horribilis, as to horrible. Both the Vulgate,
and Beza translate it, horrendum. The same word :is
translated (by Beza horrendum, and by the Vulgate
terribile, in>another place.^ " Reverend is his name^
(" ?oSejioi/." Sept.) There can, therefore, be no doubt;
but that Calvin, or any other learned man, not used
to that association of ideas, which the frequent use
of the English word hpvrible has occasioned, would
without he^tation, call the^sentence to be denounced
against the wicked at the day of judgment, (" Depart
',^/roin me, ye cursed, into everlasting fire, prepared
'' for the devil and his angels,") horribik judicium,
or decrelum : a sentence jtb be contemplated with
solemn awe, with holy reverence, yea, with horror
of mind; and not to be thought of, as invplving
the eternal doom of unnumbered millions, without
i ' Ps. cxix, 53. , ' Ps. xi. 6.
' Heb. X. 31. ^tSsfar, ^tSsfcf. terrificus, tcrribilis, horribilis,
farmdolosus, {Hederic.) ' Horrendus.
"> Heb. xii. 21. terribilis. {Leigh.)

630 SftMARKS
the soul's ehriokffig back frora the tremendous idea,
which it is suited to excite. This, it is presumed,
most I^ned readers will allow, was Calvin's mean
ing, in using the words horribile decretum. * Is it
* not wonderful,* (would he who denies the doctrine
0f everlasting punishment, ej^daim,) * that any one
? should ascribe to the God of all mercy,* and to the
^ most loving Saviour, a sentence to be pronounced
lit the day of judgment, ' which he himself confesses
? tb be horribile .^ * Yet many persons of piety, and
# of considerable talent and attainment have done
^ this. To what absurdities and inconsistencies will
* not the human mind be carried by a blind attach-
^ ment to system !' — It is gratifying to hear his
Lordship allow Calvin to have been * a man of
< piety :' but a man of piety could never intend to
Ascribe to the ^orious God, a decree, which he
considered as horrible, in a moral view, and imply
ing any thing contrary to perfect justice and good
ness. And it is much easier to say, that Calvin's
attachment to bis system was blind ; than to refute
that System. Frbbably, Calvin spent more years, in
studying the Scriptures, with constant prayer for the
promised teaching of the Holy Spirit, than many,
^vho exclaim against him and his doctrine, have
done months, nay, w^eks. To select passages, in a
measure exceptionable, from such copious works as
those of Calvin, may not be very difficult : but to
follow him in his train of argument from one end
to the other, even of one of them ; and satisfaetorily
tb answer him. Hie labor, hec epm est I

ov THE SEVEKXa CHAPTER. . 63i
p. Dxtr. 1. 12. * The, &c." It has been shewn,
that Calvin, ' by the necessity of sinning,* does not
mean compulsion; but a necessity arising from a con
currence of inward depravity and outward circum-
stances.^ Into this situation sin has reduced men,
as well as fallen angels^ and nothing but divine
grace can rescue thera, and render them either wil
ling or able to " cease from sin." The decree of
Grod concerning the permission of man's apostacy,
has been noticed. Calvin's language, however, seems
to imply, that the reprobate have the will and de
sire, to avoid, {.evadere, escape,) this necessity of
sin, but are hindered by, some natural insurmount
able obstruction : but this is by no means the case.
* For it is the Holy Ghost, and no other thing,
* that doth quicken the minds of men, stirring up
' good and godly motions in their hearts, which are
' agreeable to the will and commandment of God,
* such as otherwise of their own crooked and perverse
* nature they should never have:^ Calvin expressly
declares, that the ordinance of God— has its 'own
* equity, unknown indeed to us, but most certain j'
which fully demonstrates, that he did not use the
word horrible, as meaning any thing inoonsistfent
' ' The reprobStte want tft be considered as excusable in sin-
? ning, because it is impossible for tbem to avoid the neCenity
' ofnnning, especially since a necessity of this kind is imppsetl
' upon them by tbe ordinance 6f Godi Bol we say, thai therb
' is no reason for their being excused on this ground, smCe
' the ordinance of God, by -wbich they cotnplain that thfey ste
' destined to degtruction, baa H» own equity, unknown indeetl
' to us, but most certain. Inst. Kb. iii. cap. 23. sect, 9.'
» Remarks on p. 631, Refoftation. 3 Homily Whitiunday.

632 . REMARKS
with perfect justice. If, -however, all deserve wrath
and daranation, it is not so difficult to understand
the equity either of the sentence, or of the decree,
by which they are destined to deserved destruction ;
as to discover the' reasons, why some, eq'ually unde
serving, are most graciously rescued from it. — ^The
doctrines of God's decrees, are not the motive of
men's wickedness, and therefore are no excuse for
it. A vast proportion of sinners whplly disbelieve, or
are totally ignorant of, the doctrine itself. - They
who pervert it into an excuse for sin, have no scrip
tural views, or genuine belief, of it. And no man
can know himself to be " appointed to wrath :" or
indeed what God's secret purpose is concerninghlm;
except as believers may by all diligence in every good
thing, " raake their calling and election" sure'."
p. DXLI. last line. ' That, &c.'^ ' Who make a
' That passage of Paul is applicable to this point : " It is not
" of him that .willeth, nor of Ijini that runneth, but of God that
" sheweth mercy ;" ' pot as they commonly understand it, who
• make a partition between the grace of God, and the will and
* running of map. 'I^or they expodnd it, that the desire and the
? endeavour of man have Indeed of themselves no weight] unless
.* they be made prosperous by the grace of God; but they con-
' tend, that when they are assisted by his blessing, they have
* also their share in procuring salvation : whose cavil I would
' rather refute in Augustine's words than in my owni-r-If the
' apostle meant nothing else, except, that it is not of him only
' that willeth or runneth, unless a merciful Lord be present;
? we may retort, that it is,- not of niercy only, except the, will
* and running be present.; ,Which, if it be manifestly impious,
' we cannot doubt' tliat the apostle; ' ascribes every thing tothe
? Ix)rd, and kavea nothing to our wills and exertions.,— Such
» was the ppipiaa. of that holy jnan. Nor ^o I in, the least

ONf THE SEVENTH CHAl'TER. 633
' partition :' partiuntur — divide into parts, or share
between them^ allotting a portion to one, and a por
tion to another. ' Partiti sunt ejus vestimenta — •
'fecerunt quatuor partes, unicuique militi partem: ' —
* Calvin means, who ascribe a part to the grace of
' God, and a part to the willing and running of
' man."^ I see nothing unscriptural in this quota
tion ; though some things want more fully elucidat
ing, and might be expressed with more precision.
But neither Augustine nor Calvin had been tutored
to exactness, after the manner in which moderns
are, by passing 'through the ordeal of controversia
lists, and reviews of all descriptions.' The senti
ment vvould have been more clearly conveyed, had
it been explicitly said; that the preventing grace of
God does not wait, till man o^ his own accord wills
and runs ; but produces in hira, who was before
unwilling and unable, bot'n the will and the power
to will and to run : so that ivilling and running are
our bounden duty ; they are absolutely needful ; but,
springing frora the 'grace of God in Christ prevent-
' ing us, that we may have a good will, and working
' with us, when we have a good will ;' the glory
' regard the subtlety which they introduce, that Paul would not
' have expressed himself in tMs manner, unless there had been
' some endeaVrour and some will in us. .For he did not consider
' what was in man ; but when he saw that some persons assign 3
' part of salvation to the industry of man, he simply condemned
* their errror iu the first member, and then claimed the wholtf
• sum of salvation for the mercy of God. Inst. lib. iii. cap. 24.
' sect. 1.' ,
,' Matt, xxvii. 35. John xix. 23. Beza's translation.
* Npte, Refutation. ' Remarks on p. 53 J — 533, Refutation,'

634 REMARKS
must not be divided, a part to us, and a part to God;
but all the glory must be ascribed to him alone,
while all the benefit accrues to us.
P. DXLiii. I. 5. ' Two, &c.'^ Certainly this is
the consequence of man's co-operation With God, as
it is generally stated.'^ — Some more modest term
inight have been devised, to express our willing
concurrence with the grace of God ; if any special
term be needful. As, however, the Scripture con
veys its instruction to us, without any special term,
we may do the sarne.^
P. DXLIII. I. 1 1. * That, &c.'* Calvin is, beyond
doubt, right in stating, that there is an outward
calling or invitation, and an inward and effectual
calling by the Holy Spirit. " Whom he predesti-
" nated, them he also called, and whom he called,
' ' Two errors are here to be avoided, because some people
' make man co-operate with God, that he may ratify his election
' with his own suffrage : thus, according to them, the will of
' man is superior to the counsel of God. Inst. lib. iii. cap. 24.
' sect. 3."
• Remarks, p. 43 — 46, Refutation.
* NonnuUi co-operatura Deb faciunt hominem.
* ' That sentence of Christ concerning many who are called,
* but few chosen, is very wrongly understood in that manner.
' There will be no doubt, if we hold that which ought to be
*• certain from what precedes, that there are two sorts of calling.
* For there is an universal calling, by which God, through the
' external preaching of the word, equally invites all men to him,
' even those to whom he proposes it for the savour cf death, and
' as a ground of heavier condemnation. Tbe other is a special
' calling, of which he, at most, thinks the faithful only worthy (
' while, by the interior illumination of his Spirit, he causes the
' word preached to rest upon theu: hearts. Inst. lib. iii. cap. 24.
• sect. 8.'

ON THE SEVENTH CHAPTER. 635
"them he also justified, and whom he justified
*' them he also glorified." This must signify some
thing beyond the outward invitation, which is com
mon to all ; and of which it is said, " Many are
f called, but few chosen." ' They be called accord-
* ing to God's purpose, by his Spirit working in due
5 season; they through grace obey the calling.'. —
* To whom he proposes it for a savour of death.*'
The same interpretation, which renders the words
of God by Isaiah reconcilable to the sentiments of
Anticalvinists, will render Calvin's words so like
wise. P. DXLIII. 1. 26. 'As by, &c.'* I must unre
servedly give up some expressions, in this quotation,
to his Lordship's reprehension : and if similar pas-
•sages can be produced from works of modern Cal
vinists, or those of the evangelical clergy, they
must fall under the same rebuke. ' Those whom
' he created, &c.' This seems to imply, that God
created the reprobate wicked, by a direct act of his
' Is. vi. 9, 10.
* • As, by the efficacy of his calling towards the elect, God
' perfetts the salvation to which he had destined them by his
' eternal decree j so he has his judgements against the reprobate,
' by which he may execute his counsel concerning them. Those,
• therefore, whom lie created for tbe reproach of life and the
' destruction of death, that tfcey might be organs of his anger,
' and examples of his severity, that tbey may come to their end,
'¦ he sometimes deprives of the power of hearing his word, some- ^
' times makes them more blind and stupid by the preaching of
' it. Therefore that Supreme Disposer makes a way for bis pre-
' destination, when he leaves those in blindness, without the
' communication of his light, whom he has once reprobated.
' Inst, lib. iii. cap. 24. »ect. 12.' '
3

636 REMAUKS
power, and not appointing the continuance of the
fallen race of Adam. It is said, : that God raised up
Pharaoh, that is, he' advanced him to authority, for
" this very cause, to. shew forth in him his power,
" and that his name inight be declared throughout
"the earth :"¦ but not'that 'he crea.ted him for the
'reproach of life and the destruction of death.' It
can hardly be supposed, that Calvin intended to
make God the author of sin ; but his language is
highly improper : and, if it be needful to speak-
explicitly on , suoh mysterious and awful subjects, we
should confine ourselves, as nearly as possible, to
the very words of the sacred oracles.
,i- P. DXLiv. 1. 15. ' Behold, &c.'' Supposing the
persons spoken of,: to have provoked God by their
sins, and to deserve the punishment, to which they
are doomed ; there is nothing in this passage, whidi
does not accord to the Scripture : and it needs only
to be explained in the same manner, as the Scrip
tures are often interpreted, to remove men's objec
tions to it.*
' ' Behold, he directs his voice to them, but it is that they
' may become more deaf; he, lights up a light, bbt it is that
', they may be made more blind j he proposes a doctrine, but it
? is that. ithey may become more stupid by it; he applies'a
'„ remedy, but it is that they may not be healed. — Npr can this"
\ also be controverted, that God delivers: his doctrine involved in
' obsciirities, to those whom he wishes not to be illuminated,'-
'. that they may gain nothing from it, except the being delivered
' up to greater stupidity. Inst. lib. iii. cap. 24. sect. 13.* :;,i' ¦
» 1 Kings X5ii. , 19-^23.. Ps.kix.,21.— 28. Ixxxi. 11, 12. Is. vi.'
S, 9. xxix. 10, 11. Ez. xiv. 9, 10. Matt. xiii. 13—15. Mark iv.'
11, 12. John sii, 38— 4p.( Agtssxyiii. 26, 27. Rom, 3ti. 7— JO/
2 Thes. ii, 1.0—12.

ON THE SEVENTH CHAPTER. - ^f
- P. lixLiv. 1. 27. ' Thati he: I The latter part
of ^ is. quotation is improperly, expressed. "The
^'wicked are given up to their own hearts' lusts,^>
as the. {iunishment of their crimes : but we should
be careful, not to ascribe their addictedness to sin,
to ariy positive act of God. - Calvin, for the time,
forgot the words of St. James. — '^. Let no man say,
" when he is<tenipted I am temptipd^of God; for
1' God is not Jeinpted of fcvil, neither terapteth he
'' any man." — And it, must be acknowledged, that
some Calvinists too often iforget them;, even as An-f
ticalvinists do what follows ; " Do not err, my beloved
''.brethren, every good "gift, and every* perfect gifty
'1 is from abbve, and cometh down from the Father
" of lights, with vvhom is no variableness or shadow
** of turning. — Of his own will, begat, he us with
'Mheword of truth, that we should be a kind of
'f, first fruits of his creatures."* t,/
ij;,P. DXLT. 1. 8.. ' Hence, &c.'f Calyjn is here
answering the objection brought against his doctrine,
from the\vord3 of God by 'Ezekiel, .'.' I have no
' ' That the reprobate do not obey the word , of God, when
' explained to them, will be rightly imputed to, the wickedness
• and niaUciousness of their own hearts, provided it b6 atthe same
' time added, ithat they are therefore addicted to this wickedness/
', beqaugpibey are raised up by the just but inscrutable judgment of
',. God,, to illustrate his glory by their damnations Inst. lib. iii.
' cap. 24..^ect. 15.' .
. * James i. 13 — 18. .. 1 .
' ' Hence we see that the passage is evidently twisted, if the-
' will of God, which the prophet mentions, be. opposed to his'
• eternal counsel, by which he separated tbe elect from the repro--
• bate. Inst. lib. iii. cap, 24. sect, 15,' ......

63S REMARKS
*' pleasnre in tlie death Of the wicked, but that the
*' wicked turn from his way and live."* (Deus nolit^
&c.) And he shews, that if these words are to be
tmderstood, as implying the purpose of God to
bring the whole human race to repentance and sal
vation, they are contrary to matter of fsKit ; for all
are not thus brought to repentance and sd^vations
nay, that the means of grace had not been vouch
safed to those cities, of which our Lbrd said; "if
** the mighty works had been done" in Chorazin,
" Betbsaida, and in Capernaum, whidi have been
done in you, " they would have repented long ago
" in sackcloth and ashes ;" nay, " Sodom would
" have continued to this day." Hence he concludes,
tliat the passage is ' violently wrested (ptolenter tor-
' queri,) ii the will of God, &c.' Now there appears
nothing in this passage objectionable, except the
doctrine of God's predestination, as stated in our
seventeenth article, be objected to ; unless it be the
word reprobate.
P. DXLV. 1.13. 'Moreover, &c." Only sub-
• * Ez. xitxiii. 1,1.
' ' Moreover, because no description can equal tb» wei^ of
' divine vengeance against the reprobate, their torments aad ettf*
* fbrings are figured to us by corporeal things, nafflel^ by dark*
' ness, weeping, and gnashing of teeth,~unquenchablc fire, the
' worm, which dieth not, gnawing their heart. For bjfsucb
' modes of expression it is certain that the Holy Spitk nieaot to
* confound with horror all the senses : as, wben it ia said daat a
• deep bell is prepared frons eternity;, that " tbe^e ifeeteof is fire
" and much wood, that the bseatb of the Lord, like a stieamof
" brimstone, doth kindle it ;" by which things^ as we ought to
' be assisted in forming some oooeeptSoa of the miserable M d

ON THE SEVENTH CHAPTER. <J3§
stitute the word wicked, in the place' of reprobate :
(and Calyin afterwards calls them the mpious :) and
whatobjection lies against this passage, which maynot
equally be urged against the plainest language ofthe
sacred Scriptures, concerning " the worm that never
"dieth," " the unquenchable fire," ?' the blackness
" of darkness for ever ?" But If the awful sentence
pronounced at the last day will be just ; it could not
be unjust, in hira, whose foreknr>wledge is perfect,
to purpose and decree to pronounce it : and if sal
vation be not a debt due to a fallen apostate creature,
it could ndt be unjust to decree, to leave the wicked
" to their own hearts' lusts." — Caivin indeed changes
the person, in the last clause from we to you, or
thou, (for it is- singular,) but he seems to mean,
what the Psalraist expresses — " Consider this, ye
" that ' forget God, lest he tear you in pieces, and
" there be none to deliver." * For it can hardly be
supposed, that he intended to single out an indi
vidual ; and, taking it for granted that he was a
reprobate, to address him in a manner, which could
not possibly be of use to him. He never supposed,
that man can know any individuals as reprobated by
^the secret decree of God: and if they could be known,
it being impossible to renew them to repentance,
it would be of no use to warn or alarm them.
' the impious, so we ought pariicularly to fix onr thoughts upon
* this, how calamitous a thing it is, to b^ alienated from all
'fellowship with God; and not only tbis, but ro teei ihat the
• majesty of God is so adverse to you, that you cannot avoid being
' crushed by it. Inst. lib. iii. cap. 25. sect. 12.'
* Ps. 1. 22.

640 REMARKS
,P;dxi,vi. 1.7. 'He,' &c.'* ' Faith brings
* nothing, but the humble confession of want.' A
beautiful thought very excellently expressed. Faith
coming to God, by Christ, for justification, brings
nothing on which to rest a plea, except the humble
confession of being " wretched and miserable, and
"poor, and blind, and naked; when coming to buy
" gold tried in the fire, and white raiment, &c.r"' —
" It is therefore of faith, that it might be by grace."
—"Blessed are the poor in spirit, for their's is the
" kingdom of heaven."
P. DXLVi. 1.14. 'Man, &C.''' Says not the
apostle the same. In the chapter commented on ? *
and must not every one say the same, who does not
deny, or explain away original sin?® — ' Insomuch,
• that now he seemed to be nothing else but a lump
'of sin.'' In what does the difference between a
* lump of sin,' and 'amass composed of sin,' consist.^
' ' He (Paul) means, that if righteousness were in the law of
' works, our boasting would not be excluded ; but because it is
• of faith ouly, that therefore we must arrogate nothing to our- ,
' selves': because faith receives all things from God, it brings
' nolhing but the humble confession of want. In Kom. iii.
27.' * Refutation. P. 108, lOp. ' Rev. iii. 17, 18.
* ' Man, lefl. to his own proper nature, is a mass cJomposed
' of sin. .... Whence it follows that we, so long, as we are the
• sons of Adam, and nothing but men, are so enslaved to sin,
' that we can do nothing but sin: but, that being engrafted in
' Christ, we are freed from this wretched necessity : not that we
' immediately cease altogether to sin, but that we may be at
' length superior iu the contest.'
i Rara.vi.e. 16—22. * Page 61, Refutation,
' Homily on the Nativity.

ON THE SEVENTH CHAPTER. 641
P. nxEvi. 1. 23. ' We; &e." ' Man is very far
' gone from original righteousness, and is of his
* own nature inclined to evil ; so that the flesh
' always lusteth ' against the spirit."* ' Our own
* accord ' evidently means our being lelft to ourselves,
without the special grace of God.*
P. DXLVI. 1. 26. ' Although, &c.'^ " Who hath
" saved us, and called us with an holy calling, not
" according to our ovvn works, but according- to
"his own purpose and grace, which was given us
" in Christ Jesus, before the world began."® " He
" that hath begun a good work in you, will per-
" form it until the day of Christ."'
P. DXLvii. 1. 3. ' They, &Lc:^ " Because the
" carnal mind is enmity against God: for it is not
" subject to the, law of God, neither indeed can be.
" So then they that are in the flesh cannot please
" God." — On this passage Calvin writes what Is here
quoted. The sophists maintained what AnticaJ-
vinists now do : namely, that man supplies, either
' ' We are so addicted to sin, that we can do nothing of our
' own accord but sin. In Rom. vii. 14.' ~
*'Art. ix. ' Homily on Whitsunday, p. 1. paragraph 4th.
* Article x.
* ' Although God begins our salvaiion, and at length com-
* pletes it, by reforming us into his own image, yet the sole
' cause is his good pleasure ; by which he makes us |)3Ttners wilh
' Chdst. In Rom. viii. 6V
« 2 Tim. i. 9- ' Pbil. i. 6.
* ' They (the Sophists) boast that the heart may be bent eilher
' way, provided it be assisted by the instinct of the Spirit ; tb?t
' (he free option of good and evil is in our power; that the
' Spirit only brings assistance j but that it is ours to chpose or to
'. reject. In Rom. riii. 7'
. %0I,. II. T T

t

€42 REMARKS
wholly or in part, the willing mind, and that God
assists the willing : Calvin, on the other hand,
maintained, that the " carnal mind," " that which
'* is born of the flesh," being enmity against God,"
cannot be subject to his law, or please him.—-
' Wherefore we have no power to do good works,
' pleasant and acceptable to God, without the grace
' of God by Christ preventing us, that we may
have a gobd will, and working with us when we
' have a good will.' Calvin maintained, that " it
" is God who worketh in us both to will and to do,
" of his good pleasure."
P. DXLVII. 1.9. ' Paul means, 2ic:^ There is
nothing, except the clause ' eternal decree of God,
' &c.' which is peculiar to Calvinism in this quota
tion. — ' Predestination to life is the everlasting
* purpose of God, whei'eby (before the foundations
* of the world) he hath constantly decreed by his
' counsel, secret to us, to deliver from curse and
* damnation those, whom he hath chosen {elegit,
' elected) in Christ out of mankind, and to bring
* them by Christ to everlasting salvation, as vessels
' made for honour.'* It is somewhat" extraordinary
that this should be quoted from Calvin as obnox
ious, which is more energetically expressed, in the>
' ' Paul means, that that eternal decree of God, by which h«
* elected us for sons before the creation of the world, concerning
' which he testifies to us by the Gospel, and the failh of wbich
' he seals upon our hearts by the Spirit, would be vain, unless a
' certain resurrection were promised, which is the effect of it.
' In Rom. viii. 23.'
' Article xvii.

ON THE SBVENI^H CHAPTER* 043
articles, which all the clergy have repeatedly sub
scribed; and to which our subscriptions, at ordi-.
nation and institution, are indispensably required,
. P. DXLVII. I. 16. 'It is true, &c." The former
part of this quotation is incautiously expressed, and
not in the scriptural manner — " All things work
*' together (o-uKEfyn, co-operate) ior good to them
" that love God, whom he hath called according to
" his purpose ;" nor are their sins excepted, Bui
their sins do not ' promote their salvation.' Sin
never did, nor ever can do, any thing but mischief
to any man : yet God may, and does,, take pccasion
frorn the sins of those who love him ; notsp much
by Providence, as by his special grace, to dp them
good, in rendering them raore humblf, watchful,
patient, thankful, and compas:sipnate. AU thg
glory of the good is his alone » the ;shame, and,
almost universally, the anguish md distress arising
from guilt, and from the corrections ^''hich they
endure, are the natural effect of their crimes. The
reader needs only consult the latter part of the eighth
of Romans, to enquire how far Calvin is qensiir4)le
in the rest of the quotation.
' ' It is true, that their own sins, under the direction of God's
' providence, are so far from injuring the saints, that they rather
' promote their salvation .... Paul teaches, that those whom he
' called the worjliippers of God, were first elected by him ; for
' it is certain that the order is on that account marked, that we
' may know that it depends upon the gratuitous adoption of God,
' as upon a first cause, that all things succeeded to the saints for
' salvation. In Rom, viii. 28.*
T T 2

644 REMARKS
P. DXLVII. 1. 26. 'The, &c.'^ Calvin does not here
distinguish between actual adoption, and the purpose
of God respecting 'adoption. " Having predesti-
" nated us to the adoption of children by Jesus
" Christ unto hiraself, according to the good plea-
** sure of his will :" this was, " According as he
" hath chosen us in Christ before the foundation of
" the world." But the decree, and the accomplish
ment of it, are no more the same, than a prophecy,
and its fulfilment many centuries afterwards, are the
same. — " To as many as received him, to them
" gave he power (sgaa-iav) to become the sons of
" God, even to thera that believe on his name."
The actual adoption, the accomplishing of what had
been predetermined from eternal ages, is subsequent
to believing. " For ye are all the children of God
" by faith in Christ Jesus." " God sent forth his
".Son, made of a woman, made under the law, to
" redeem them that were under the law, that vve
" might receive the adoption of sons. And, because
" ye are sons, God hath sent forth the Spirit of his
" Son into your hearts, crying Abba, Father."*
In consequence of the Lord's choice of them, his
elect are sometimes called his children, and the

» ' The foreknowledge of God, which Paul here mentions,^ is
* not a naked prescience, as some unskilful persons foolishly pre-
' tend, but an adoption by which he has always separated his
• sons from the reprobate.' — ^Wherefore they whom I have raen-
' tioned absurdly infer, that God has only chosen those, who he
' foresaw would be worthy of his grace, Iii Rom, viii, 29.'
» Gal. iii. i6. iv. 4—6.

ON THE SEVENTH CHAPTER. 645
sheep of Christ, and his people, previous to their
conversion ¦: but, in controversial theology, the
greatest accuracy is required; and the distinction
above stated, is of no small importance, to exclude
misconstruction. — No Calvinist allows election as
made, on the foresight of our ' being worthy of
' divine grace.'
P. DXLviii. 1. 6. ' He, &c.'^ As I am perfectly
ready to adopt this quotation, except the word
' reprobate; 1 shall leave it to speak for itself. The
word just, before ' severity' should be noted. Des-
' John X. l6. xi. 52. Acts xviii. 10. Heb. ii. 14.
^ ' He (Paul) openly refers the whole cause to the election
' of God, and that gratuitous, and by no means dependent upon
' 'men, that nothing may be sought beyond the goodness of God,
' in the salvation of the pious ; in (he destruction of the reprobate,
• nothing beyond his just severity. Let there be, then, ibis pro-
' position, — As the blessing of the covenant separates the Israel-
' itish nation from all other people, so the election of God dis-
' criminates the men of that nation, while it predestinates some
^ to salvation, others to eternal damnation. The second propo-
' sition, — ^There is no other foundation of that election than lh^
' mere goodness of God, and mercy, even after the fall of
' .^dam, which entirely, without any regard to works, embraces
' those whom he pleases. The third proposition, — The Lord in
' his gratuitous election is free and exempt from this necessity,
' that he should equally impart the same grace to all : nay, rather
' he passes over those whom he wills, but takes those whom he
' wills. — It is established, therefore, that the whole strength of
' our election is shut up in the sole purpose of God; that merits
' are here of no avail, which can have no effect but to death;
* that worthiness, of which tbere is none,is not regarded ; but that
' the loving-kindness of God alone reigns. Therefore it is a fake
' dogma, and contrary to the word of God, that God so either
« chooses or reprobates, as he foresees that every one wiil be
« worthy or unworthy of his grace. In Rom. ix. 1 1 ,'

646 REMARKS
trntitldn, ' jUil severity.-' 'salvation gratuitous:
These are the " Bodz and Jadhin" before the porch
bf dUr sanctuary.^ " I will sing of mercy and
" judgiinent ; unto fhee, O Lord, will I sing."'
" Behold therefore the goodness and severity of
^' God!"' f Worthy or unworthy of his grace."—
Salvation, not destruction, is here intended, of
which a\\ are unworthy.
P. D5CLXX. 1, 9. ' He collects, &c.'* It is evident,
thkt Calvin here intended to state, that none of
the glory of bur salvation must be ascribed to our
own industry, effort, or endeavour ; but that tbe
vvhole must be traced back to the counsel of God:'
and there is nothing to which any just objection can
be made ; except the want of an explicit declaration,
that our ' industry, effort, or endeavour,' which are
indispensably necessary to salvation, are the effect
' 1 Kings viii, 21. * Ps. cii. 1. * Rom. xi.22.
¦* ' He collects ftom that testimony this incontrovertible con.
f sequence, that our election is to be attributed neither to onr
* industry, nor effort, nor endeavour ; but that the whole is to
' be referred to the counsel of God : lest any one should think
' that those who are chosen are therefore chosen because they
* have So deserved, or have by any means gained lo themselves
' the favour of Godj or lastly, that there is any atom of worthi*
' ness by which God may be moved. But understand simply>
f that it dpes not depend upon our will, or upon our endeavour
* (for he has put running for effort or contention), that \9e should
' be reckoned among the elect : but that the whole of this is of
' divine goodness, which of its own accord takes those who
• neither will, nor endeavour, nor even think of it. — JjCt us
' iharefore determine, that the salvation of those, whom it pleases
' God to save, is so ascribed to the mercy of God, that nothing
' remai,ns for the industry of maa. In Rom, ix. 16.'

ON THE SEVENTH CHAPTER. 647
of gratuitous election, or rather of ' the sfieciai
' grace of God preventing us, and putting into
'' our minds good desires, and by his continual help
* enabling us to bring the same to gpod effect.' If
this omission were found only in a few instances, it
might be fairly vindicated by the highest authority,
" Ye have not chosen me ; bvit I have chosen you,
" and ordained you, that ye should gp and bring
" forth fruit."' It is certain that the eleven gppstl??
did choose Christ, but his choice of them preceded
and was the cause of their choice of him. M,
however, the same way of stating the subject iis
continually recurring ; and as it is, in a measure,
suited to mislead, and to induce the reader to
conclude that exertion is not needful, I must allow
it to be reprehensible; and I do most earnestljr
pray, that all Calvinists may adopt, and cleave .t^^
the apostle's plan : " Work out ypur own salvation,
" with fear and trembling : for it is God which
" worketh in you, both to will and to do of
" his good pleasure." — We, certainly, * neither
* will, nor endeavour,' and often ' do not think of
* it' previously : Our will and endeavour are not
the cause, but the effect, of gratuitous election i
but it is only by " giving all diligence," that we can
" make our calling and election sure ;" and by the
same diligence possess " the full assurance of hope
" unto the end." No doubt, Calvin as fully ad
mitted, that our diligence, our striving and wrestlljjig,
our willing and running, are necessary; as any
» John XT. 16.

649 REMARKS
christian minister ever did : but, in an earnestness
to establish one grand and important object, he So
often lost sight of this, that his language, it must
be acknowledged, is sometimes, considered as de
tached from other parts of his writings, justly
exceptionable. For instance, * nothing reraains for
'-the industry of man.' The industry ©f man was
foreseen as the effect, not the cause, oi God's elec
tion ; but something remains for it : " Remember-
" ing without ceasing your work of faith, and
"labour of love, and patience of hope, in our
'" Lord Jesus Christ, in the sight of God and our
" Father: Knowing, brethren beloved, your election
" of God."' Such expressions are so liable to be
iniisunderstood ; that my high veneration for Calvin
must give place, to my higher veneration for prac
tical religion. — ' The grace of Christ, or the Holy
' Ghost by him given, doth take away the stony
' heart, and giveth an heart of fiesh : and although
.' those, that have no will to good things, he maketh
* thera to will : and those that would evil things, he
' maketh them not to will the sarae : yet, never-
-' theless, he enforceth not the will : and therefore no
.' man when he sinneth, can excuse himself as not
' worthy to be blamed, or condemned, by alledging,
•that he sinneth unwillingly or by compulsion.'^
This article, drawn up by our first reformers, who
•most of them were burned alive, for their religion,
before our present articles were framed; exactly

' 1 Thes. i. 3, 4.
* Art. X. King Edward the Sixth's articles.

ON THE SEVENTH CHAPTER. 64^
expresses, what I think wanting in the statement
given by Calvin, in sorae of these quotations.
P. DL. 1, 3. 'He, &c.'^ ' We ought to rest on,
' &c.' — Wherever we cannot discern the wisdom
and justice of God, in any of his dispensations, or
revealed purposes : this ought to be our conduct ;
remembering, that we are ignorant children, and
prejudiced by self-love ; and that the sovereignty of
God is that of infinite perfection. Yet we ought
not to lose sight of those parts of revealed truth,
which are suited to reraove our difficulties, and
display the glory of our God, even in his most awful
and raysterious dealings vvith his creatures. — ' The
action also of divine wrath ; for all external things,
' ' He (Paul) wishes to establish in us, that in that difference
' which appears between the elect and the reprobate, our riiind
' should be content that it so seemed good to God lo illuminate some
" men to Salvation, and to blind others tb death ; and that it should
' not enquire after a cause farther than his will. For we ought
' to rest upon those expressions — ' on whom he will ' — and
' whom he will j'— ^beyond which he does not permit us to pro-
* ceed. But the word ' hardening,' when it is attributed to God
'in the Scriptures, does not signify barely a permissiori (as some
' weak guides would -have it), but the action also of divine
' wrath: for all external things, which tend to the blinding of
' the reprobate, are instruments of his anger. But Satan him-
' self, who acts efficaciously within, is so far his nnni.sterj that
' he does not act but by his command. Therefore that frivolous
•' subterfuge of ihe schoolmen, concerning prescience, falls to tho
'' ground. For Paul does not assert that the destruction of ihe
' ungodly was foreseen by the Lord, but that it was ordained by his
' counsel and will. As Solomon also teaches, that the destraction
' of the wicked was not only foreknown, but that the wicked
' theftiselves were purposeljl* created that they raight perish. In
*'Rora. ix. 18.'

650 REMARKS
' which tend to the blinding of the reprobate, are
' instruments of his anger.' — Calvin then did not
mean, however he sometimes expressed himself,
that Gpd either compelled the reprobate to sin, or
hardened their hearts by a positive influence : but
only, that he ordered all external things, in his ' provi-
* dence, as instruments of his anger.' This the at
tentive reader of the history contained ih Exodus,
must perceive to have been the case, in respect td
Pharaoh . The word command, respecting Satan, is not
scrlpturaF; even the strongest language, concerning
the evil spirit, in the case of Ahab. " Go forth and
" do so."^ ' was only a permission to do what he de-
' sired leave to do, vvith the assurance of success.'
As when Jesus gave ^ the legion of evil spirits
leave, (according to Mark and Luke,) to enter into
the swine, Matthew states, " that he said unto
" them. Go :" as if it had been a coramand. — ' The
' wicked were purposely created, that they might
" perish." — This seems to imply that God created
them wicked, in order that he might condemn
thera. But the text referred to does not imply
this. The word bara, is not used, but phaal, or
phiingnal, a word of far more general and extensive
application; Operari, agere, facere, moliri, machinari,
parare. So that the Lord's ordering, managing, and
doing, all things, in respect of creation, providence,
and grace, " to the praise of his glory," and " for
" his own name's sake," is evidently meant. — ' The

• 1 Kings xxii. 19—22. *
' Mau. viii. 31, S2. Mark v. 12, 13, Luke viii, 2>i.

ON THE SEVENTH CHAPTER. 651
' Lord governs all things, with a view to the dis-
' play of his ovvn perfections, that they may be
' known and adored by all his rational creatures,
• He is his own great End in all his works ; and
* though some of his creatures have apostatized,
' and rebelled against him, even they aid in dis-
' playing his glory though without desigh. He is
' not the author of their wickedness; but he
* foresaw it, and formed his plan with a view to it.
' Contrary to their intentions, he uses their agency
' to accomplish many of bis wise and holy purposes,
* He makes use of the malevolence of some wicked
' men to execute righteous vengeance on others ;
' and he will at last be glorified by their final des-
' truction, in " the day of wrath and revelation of
'^ his righteous judgment."^
P. DLL I. 3. ' ImpiouSi &c.'* By ' the prin.,
' cipal part,' it may be supposed, that Calvin meant,
the beginning; or that it was the first mover, so to
speak : for he would not ascribe any part of salva
tion to the man himself. But it is, as it appears to
me, unscriptural to ascribe the principium oi the
destruction of sinners to Godi and it cannot be done
without seeming at'least to make him the Author of

' Note, Prov. xvi. 4. Family Bible.
* ' Impious persons object, that men are exempt from guilt, if
* the will of God has the principal part in their salvation or de-
* struction. Does Paul de% it ? Nay, by his answer he confirms
' that God appointed what seemed good to him concerning men;
' that, nevertheless, men in vain and furiously rise up to quarrel,
f because God of his own right assigns to his creatures what lot he
' wills. Ib Rom. ix. 20.'

652 REMARKS
sin. "O Israel, thou hast destroyed thyself; but
" in me is thy help.'" When the apostle said, just
before, " Therefore hath he mercy, on whom he will
" have mercy ;" it shews, that election, or Ihe con
trary, relates to those who need mercy, that is, of sin
ners, who alone need mercy. A few verses after
that on which Calvin grounds these remarks, the
apostle notes the distinction between " the yessels of
" wrath," and " the yessels of mercy." " What,
" if God, willing to shew his wrath, and make his
" power known, endured with much long suffering,
" the vessels of wrath fitted for -destruction." It is
not said, that he formed them " yessels of wrath ;"
or that he by any positive act concurred in their be
coming such. They were so In themselves, as a part
of the mass of Adam's fallen race ; but, instead of
cutting them off at once, " he endured them with
" much long suffering," till they had filled up their
measure of wickedness, and, contrary to their own
intention, accomplished his secret purposes ; that at
length he might shew " his wrath and make his
" power known, in their treraendous destruction."
This had been Illustrated in the case of Pharaoh;
that of Sennacherib was sirailar to it,; and so would
be the history of wicked men in general, if fully and
impartially stated. — " And that he might make
" known the riches of his glory, on the vessels of
" mercy, whom he had afore prepared unto glory." The
whole was one mass, not merely of rational creatures,
the perfect work of the great Creator ; but of falleri
' Hos, xiii. 9.

ON THE SEVENTH CHAPTEE. 653
creatures, born in sin and children of wrath," one as
well as another. The" vessels of wrath," were
endured, and given up to their own hearts' lusts:
here was nothing but permission. The vessels of
mercy were by God himself " prepared afore unto
"glory:" ih:\^ is positive. No doubt the sarae was
the case, respecting the entrangp of sin, the fall of
angels and of raan ; and the continuance of " the
" elect angels" in their first estate. — The allusion to
the case of " a potter, and his power over the clay,
" of the same lump to make one vessel unto honour,
" and another to dishonour ;" refers to the sovereign
authority and right of God, tp manage the concerns
of the world, as he sees good ; even as the potter
disposes of his clay, as he sees good. By skill and
labour, he forms of the same lump elegant and
beautiful vessels : and he employs the rest for such
mean purposes, as it is in itself fit for, without be
stowing pains to prepare it for more honourable uses.
But Calvin, Beza, and many others, consider fhe
" one lump," as the human race, the creatures of
God, independently of the fall of Adam : they con
sider the fall of Adam as positively decreed ; and this
decree as inseparably connected with all the other
decrees of God concerning individuals : and thus
they seem to make both the destruction of the repro
bate, and the salvation of the eleot, alike gratuitous ;
resolving the 'whole into the sovereign ri^ht (s^Ko-iav)
of God to deal with his creatures as he sees good ;
nay, to create them, in order to destroy them, with
out respect to their ' foreseen wickedness.' It vvould.
be awfully presumptuous to deny the right of God

654

REMARKS

to do whatever he pleases : but he cannot act incon
sistently with his infinite perfection of wisdom, jus
tice, truth, and goodness ; he has no where claimed
a right to punish the, innocent ; it does not appear to
be consistent with his perfections. He did not create
men depraved and prone to. sin, but " very good."
" Lo, this have I found, that God hath made man
" upright; but he hath found out many inventions."^
The fall of man is never ascribed to God, but the
contrary. In respect of individuals, " God cannot
" be tempted of evil, neither terapteth he any man."
He no doubt foresaw, and determined to permit, the
fall of Adara : but even concerning this the Scrip
ture is v^ery reserved, if not totally silent : and God
foresaw, that fallen men vvould all deserve his wrath
and daranation, and be " vessels of wrath fitted for
" destruction :" he could foresee nothing good in any
of them, except the effects of his own grace, which
he determined to confer on some, and not on others.
These are saved gratuitously, and tlieir foreseen good
works, are the effects, and not the cause of their
election. The rest are left to the consequences of
theirsins; their destruction is deserved, and their
foreseen evil deeds the cause of their rejection. All
the good in man is from God, and the glory belongs
to him: all the evil is from ourselves, and "to us
" belong shame and confusion of face before bins."
In this particular, therefore, I must dissent from Cal-
vin. It must be allowed, that he, and many others,
have ventured on language, not to be found in Scrip-
' Ec. vii. 29.

ON THE SEVENTH CHAPTER. 655
ture. Whether their sentiments can be vindicated
or not, in this case their expressions cannot.
P. DLL I. 12. 'The second, &c.'' 'The secret
* counsel of God,' may relate either to permission,
or to a positive act of his divine power. The con
clusion of the quotation is exceptionable. It seeras
to allow, that the reprobate are assigned to destruc
tion, before their birth, without any foresight of
that guilt and depravity, which deserved it; and in
deed, that their actual destruction was not, owing to
their own criraes. Our ninth article, stating clearly
original sin, as in every person born into the world,
' deserving God's wrath and damnation ;' and the
tenth, as declaring raan's total inability to do what
is good before God ; make way for the seventeenth,
' ' The second reason manifests the glory of God in the destruc-
f tion of the reprobate; because by it the fulness of the divin*
' goodness towards the elect is more clearly confirmed. For in
* what do the latter differ from the former, except that they are
' delivered by, the Lord from the same gulf of destruction; and
' that, not by any merit of their own, but by his gratuitous kind-
' ness ? Therefore it is impossible but that this immense mercy
' towards the elect should be more and more -commended, since
• we see how wretched all those are who do not escape his anger,
' — He therefore meant to signify, that the elect are' the instru-
' ments or organs, by which God exercises his mercy, that he
'.may glorify his name in them. But although in this second
' memher he more expressly asserts, that it is God who prepares
' his elect for glory, when before he had simply said that the
' reprobate are vessels prepared for destruction, yet there is no
' doubt but that both preparations depend upon the secret counsel
' of God. Otherwise Paul would have said that. the reprobate
• give themselves up, or ca.st themselves into destruction. But
' now he signifies^ that they are already assigned to their lot, be-
' fore they are born. In Rora. ix. 23.' 6

656 REMARKS
which, considering all men exposed to curse and
damnation, shews how God delivers his elect from
it, and not others. Thus the articles are perfectly
free from that which I consider as objectionable in
Galvin. P. DLii. I. !'[. ' As the, &c.'^ 'Remain blinded.'
This iraplies, that all were blinded, and that the
elect did not ' remain blinded ;' which is a conces
sion, that election was made from the mass of fallen
creatures. Part of this quotation seeras to be his
Lordship's observations on some passages in Calvin ;
' ' As the elect alone are by the grace of God delivered from
' destruction, so whoever are not elected, must remain blinded,
' For this P.iul means, as far as regards the reprobate, that the
' beginning of their ruin and damnation is from hence, that they
' are abandoned by God. The testimonies which he adducesj
' although they are collected from various passages of Scripture,
• rather than taken from one place, yet seem all to be foreign to
' his purpose, if you more closely examine them according to their
* circumstances. For yon will every wbere see, that the blinding
' and hardening are mentioned as scourges of God, by which he
' avenges the sins already committed by the ungodly. But Paul
' here strives to prove, that those are blinded, not only who have
' already de^erved it by their wickedness, but who were repro-
' bated by God before the creation of the world. You may thus
' briefly solve this difficulty, that the origin of this wickedness,
' which thus provokes against itself the fury of God, is the per- ^
' versity of the nature abandoned by .God. Wherefore Paul, not
' without reason, has cited these things concerning eternal repro-
' bation, which proceed from it, as fruit from its tree, a river frora
' itssouree. The ungodly, indeed, are punished with blindness
' on account of their wickedness, by the just judgement of ,God ;
' but if we seek the origin of their destruction, we must come to
' this, that being cursed by God, they can call forth and accumu-
' late nothing, Jbut curse, by all their deeds, words, and counsels
• In Rom. xi. 7.'

ON THE SEVENTH CHAPTER. §57
but no distinction is marked. ' The perversity of
* the nature abandoned of God.' Many very plau-
'sible reasonings have been used, to prove, that the
fall of men and angels, arose, not from their for
saking God, in the first instance ; but from his pre
viously leaving, or abandoning them, and then they
forsook him in consequence. But the Scripture
gives another view of the subject ; and ascribes all
wickedness to the wilful apostacy of rational crea
tures : and such reasonings, however ingenious, and
difficult to answer, as much corrupt Christianity by
metaphysicks, as some of the ancient fathers cor
rupted it by heathen philosophy. The proportion,
likewise, in which this part of the subject occupies
the attention of the writer, is wholly unscriptural.
Two or three of these quotations contain more than
can be found in the whole Scripture, concerning the
manner in which sin entered ; and concerning the
non-elect, except in respect of their depravity and
actual crimes.
P. DLiii. 1.16. ' Paul means, &c.'* Nothing
appears in this, either unscriptural, or discordant
from our articles and liturgy.
P. DLIII. 1.22. 'There is, &c.'* "When it
' ' Paul means two things here ; that there is nothing in any
• man, for the merit of whieh he should be preferred to others,
' except the mere grace of God ; but that God, in the dispenia-
• tion of his grase, is not prevented from giving it to whom be
' wills. In Roni. xi. 32.'
» ' There is no doubt but that God, before the formation of
' the world, decreed what he would do concerning every one of
? us } and by his secret judgement assigned to every one his proper
' part. In Gal. i. 15.'
VOL. II. U ^

658 REMARKS
" pleased God, and separated me from my mother's
" womb, and called me by his grace, 8ec." Is this
an unsuitable observation on the text of Scripture, on
which it, is made? Or will any man deliberately
deny, that it is true ?
P. DLIII. 1. 27. ' Here, &c.'* Let any one,
having deliberately and repeatedly read this quota
tion, compare it with the twelve first verses of the
' ' Here he makes his eternal election the foundation and first
' cause, as well of our calling, as of all the good things which we
' derive from God. Thereforeif the reason be asked, why God
' has called us to the participation of the gospel j why he daily
' vouchsafes us so many benefits ; why he opens heaven to us ;
' we must always return to this principle, — namely, because he
' chose us before the world was created. It is, moreover, to be
' collected froni the time itself, that the election was gratuilout.
' For what could be our wortli, or what was our merit, before the
' world was formed ? For that sophistical cavil is childish, that we
' were not therefore chosen, because we were already worthy,
' but because God foresaw that we should be worthy. For we
' were all lost in Adam. Therefore, unless God by his election
• redeems us from destruction, he will foresee nothing else. He
' uses the same argument to the Romans, in speaking of Jacob
' and Esau : before they were born, he says, or had done any good,
' or evil. Some Sophists of the Sorbonne would reply, that they
' would act hereafter, and that this was foreknown to God. But.
' it is in vain to make this reply, concerning men corrupt by
' nature, in whom nolhing can be seen but matter for destruction.
' Secondly, he confirms that the election is gratuitous, when he,
' adds, " in Christ." For if we were chosen jn Christ, it was
' therefore external to ourselves ; that is, not from thc considera-
' tion of our worth, but because by the benefit of adoption our
* heavenly Father has grafted us into the body of Christ. Lastly,
' the name of Christ excludes all merit, and whatever men have
' of themselves ; for from his sayipg, that we are chosen in Chmt,
' it follows that we are unworthy in ourselves.

ON THE SEVENTH CHAS'TER. 65Q
epistle to the Ephesians, and with our seventeenth
article, and then enquire, on what specifick grounds
he can condemn the doctrine of it ; without con
demning that of the apostle and of our established
church. P. DLV. 1. 7. ' Hence, &c.'* This also may
speak for itself. It certainly refutes the sentiment of
our being elected on account of foreseen worthiness :
but that is no scriptural tenet, nor consonant with
the doctrine of our established church.
P. DLV. 1. 26. ' The Lord, &c.'= ' The Lord, by
' adopting us, does not regard what raanner of per-
' sons we are, &c.' — If predestination " to the adoption
" of children by Jesus Christ unto hiraself" be meant,
the clause should have been ; ' What manner of per-
' * Hence we may collect, that holiness, innocence, and what-
*" ever virtue there is in men, is the fruit of election. Therefore
' by this short sentence Paul still more expressly sets aside all
* consideration of merit. For if God foresaw in us any thing
' worthy of election, ihe words would have been directly contrary
' to what w» now read ; for they signify, that the whole of our
' holy and' innocent life is derived from the election of God.
' Whence then does it happen (hat some live piously in the fear of
' the Lord ; others in security prostitute themselves to all wicked-
' ness ? If we may believe Paul, there is certainly no other reason
' but that the latter retain tbeir own disposition, the former are
' elected to holiness. The cause is certainly not subsequent to
' its effect : wherefore election does not depend upon the right.
• eousness of works, of which Paul here testifies that it is the
' cause. In Ephes. i. 4.'
* ' The Lord, by adopting us, does not regard what sert of
' persons we are, nor is he reconciled to us from any personal
' worth on our part ; but the sole cause with him is the eternal
' good pleasure of his will, by which he has predestinated us,
' In Ephes, i. 11.'
U U 2

600 REMARKS
''^bns^he foresaw, thait we shdflld 'bfe ih 'btfrsglves.'
If actual adoptibn be iritehded; 'It shbiilk be, nbt 'we
* 'dre; but ''we werei' for, at the tiiile of &ctiial ad-
mlssibn into the fktnlly'of Gbd, by 'adoption, weare,
as it has been shewn, true believers in Christ.' )feut
Ckl\^in's object was merely tb exclude foreseen 'merit,
as ihe '^riiiind of Election; 'ih ojapositibh to 'fhe 'So
phists, of the Sorbbhhe, the Ifearn^d popish dispii-
tahts: and in his eageMe^s to support iridi'spufable
truth, he is sometimes betrayed idto inacciiirate lah-
gu'age. ^
P. bLVi. I. 4. ' The, &c.'* The clause '-hfeleaves
' hbthihg to hian,' maybe lihderstobd, as excliiljing
thbse endeavburs ahd exertions, to which we are
called bythe gospel, 'and ihclined dhd'^habled by the
grace of the Holy Spirit. The context, hp,^yer,
shews, that this was not Calvin's meaning ; but that
he intended merely to ascribe all' the glory of our ^il-
vation, arid even of our gbod works, 'to "Gbd, who
" worketh in us, both to will and to do, ofhis gopd
"pleasure." — ' Since the decree, &c.' The will ofthe
Lord is, however, "the counsel of his will," and
grounded bn mbst substantial reasons, but unknown
to us.
' Remarks on p. 54,7, Refutation.
• 'The periphrasis 'is to be remarked, in which he describei
' God alone as so working all things after the counsel of his own
' will, that he leaves nothing to man. Therefore in no respect
' does he admit men to a share of this praise, as if (hey contributed
' something of their own. For God regards nothing exterior tQ
• himself, by which he might be induced to elect us ; since the
• decree alone of his own will is w'tli him the cause of his elect-
? ing. In Ephes, ill."

ON THE SEVENTH CHAPTER. 661
P. DLvi. 1. 14. ' Thii, &c.'i As far as I may be
allowed to speak my own sentiments, and those of
ray more Calvinistical brethren in the establistiment.j
I would observe, that we fully concur with Galvin ifl
What he says concerning jection, and its fruits and
effects, till the elect " obtain the glory of our Lord
"t Jesus, Christ," being altogether and in every sense,
gratuitous, undeserved and contrary to our deserving:
and we. only dissent from him in some things, vyhlcl;i
he state? concerning reprobation. — In this quotation,
vve, sliould allow the non-elect to be deserving of their
lot, and past by as foreseen deserving of it, but not
the elect; no ground of ?»,enV could be foreseen in
them, as deserving the least of the mercies, vouch*
safed to them.
P. DLvii, I. 5. 'It is now, &c." It appears tb
me, th^t inthe writings of our most venerable re^
' « This, I say, is the fountain, and this the 'first cause, that
' God knew in himself, before the creaiion of the world, whora
' he would elect to salvation. But we must rem^rl|c vvith prudence,
' of ^hat sqrt l^is foreknowledge is. For. sophists, tijiat they may
' ob,scure thp grace, of Gpd, , pretend that the merits of ^very one
' are foreseen by God, and that the' reprotate are so distinguished
' from the elect, as everjr one is worthy of this or that lot. But
f. Scripture every where Opposes the purpose of God, on whicll
' our salvation is founded, to our merits. When, therefore, Peter
' calls them elect according to the foreknowledge of God, he mean*
' that the cause of it depends' upon nothing else, but is lo ba
'¦¦ sought for. in God alone, because he himself, of his own accord,
' was the Author of otsr election. Therefore the foreknowledga
' of God sets aside all regard to human Worth. In 1 Pet. i. I & 2.'
- » ' It is- now nine years since Albert Pigliius, of Campen, a man
'' possessed of frantic boldness, endeavoured, in the same work,
'-both to establish the free-will of man, and to overthrow the
' secret counsel of God, by which he elects some to salvation,
2

&S2 REMARKS
formers, even of those who laid the foundation of
our church, and sealed their testiraony with their
blood ; there is a harshness and asperity in speak
ing of their opponents, which is not found in the
apostolical writings ; and against which it is highly
incumbent on those ^' who contend earnestly for the
"vfaith once delivered to the saints," to watch and
pray. '^ The servant of the Lord must not strive."
(/*«;(;s(r3-«i ;) '^ but be gentle towards all riien, apt to
" teach, patient. In meekness instructing those
"" "ttiat oppose themselves ; if God, peradventure, will
*' give them repentance to the acknowledging of the
f truth ; and that they may recover themselves out
'^ of the snare of the devil, who are taken captive by
" him at his will." " For the fruits of righteousness
*f are sown in peace, by those who raake peace."
" And the wrath of man worketh not the righteous-
" ness of God."'
P. DLVii. I. 16. ' We now, &c.'^ " Murmur not
'' among yourselves. No man can corae unto me,
" except the Father, which hath sent rae,'^draw him;
" and I will raise him up at the last day. It is written
" in the prophets; and they shall be all taughtof God:
f' Every man therefore that hafh heard and learned
' and destines others to eternal destruction. But' since he has at-
? tacked me by name, through whose side he might wound tbe
' pious and sound doctrine, I have thought it necessary to repre«
' the sacrilegious madness of the man. De Prsed. p. 690.'.^ .
' 2 Tim. ii. 24— 26. Jam. i. 20. iiL 18.
* f We now hear, that it was given us from heaven, that we
^ should believe in Christ ; because, before the origin of the world,
we were ordained to faith, as well as elected ta the inheritance
f of eternal life. De Praed. p. 691.'

ON THE SEVENTH CHAPTER. 6(53
« of the Father cometh unto me." " Therefore said
" I unto you. No man can come to me, except it
" were given unto him of my Father."' " And as
" raany as were ordained to eternal life, believed."
P. DLVII. 1. 21. ' If, &c.'^ ' Does this quotation
in any respect go. beyond the seventeenth article of
our church ?
P. DLViii. 1. 4. ' There is, &c.''
P. DLViii. 1. 13. ' [ acknowledge, &c.''* In these
' John vi. 43—45. Acts xiii. 48.
* ' If we be not ashamed of the Gospel, we must confess what is
' there openly delivered ; that God by his own eternal good plea-
' sure, independent of every other cause, destined those, whom he
' thought proper, to salvation, others being rejected ; and illumi-
* nates those to whom he vouchsafed a gratuitous adoption, with
' his Spirit, that they may receive the life in Christ ; that others
' are of their own accord so incredulous, that, being destitute of
* the light of faith, they remain in darkness. De Praed. p. 691.'
' ' There is certainly a mutual relation between the elect and
'. ^he reprobate ; so that the election of which he speaks cannot
' stand, unless we confess that God separated certain persons,
' according to his pleasure (quos illi visum est,) from others. De
' Praed. p. 69^:.'
' God, from the beginning, decreed what should happen to the
'whole human race. De Occ. Dei. Provid. p. 735.'
t ' I acknowledge that this is my doctrine, that Adam fell not
' by the mere permission of God, but also by his secret counsel ;
' and that by his fall he drew all his posterity to eternal destruc-
' tion. De Occ. Dei Provid. p 736".
' I confess that I wrote that the fall of Adam was not accident-
' al, but ordained by the secret decree of God. De Occ. Dei
' Provid. p. 738.
'But you are greatly deceived, if you think that the eternal
' counsels of God can be so separated, that he elected some men
' to salvation, and destined no one to destruction. For if he
' elected some, if certainly follows that all are not elected. More-
• over, wbat sball be said of these latter, except that they are left

Q64 REMARKS
quotations, there is nothing, as far as I can see, un
scriptural : but there is a disposition manifested, of
being wise above what is written, and of supplying
the deficiency, (so to speak,) of revelation, by raetar;
physical reasonings. It is certainly inconsistent ior
those, who steadily maintain the doctrine of personal
gi^afuitous election to eternal life, to deny that they,.
who are not elect, ' are left to themselves to perish.'
Dr. John Edwards, whom no man will deny to have
been erainently able and learned ; and who maintains
both personal election, and reprobation, in stronger
terras than most modern Calvinists; yet supposes a
third sort of persons, who are neither elect nor re
probate, but placed in a state of probation peculiai'
to themselves. — I consider this as a most astpnish-
'ihg instance, of sp able a reasoner and divine, and sq
strong a Calvinist, maintaining a sentiraent, at ones
unscriptural on his own principles, and unphiloso-
phicail : and it shews, in a striking manner, how in
consistent the raost rational, learned, arguraentative,
arid pious persons are, in some special instances.
P. DLix; 1. 3. ' I am not, &c." I can see nothing
• to themselves, to perish ? Therefore there must be a mutual xe-
?lation between the reprobate and the elect. Christ. Liber, p',
' 142.' ' ' I am not indeed ignorant, that if anything be granted (6
' human authorKy, it is far more eqviitable that I should subscrib*
' to you, than that you should come over to my opinion. But tbis is
' not the qu(?stion, nor is even to be wished by the piods ministers
' of Christ. It" is indeed becoming, (hat this should be aimed at on
? both sides, that we should agree in the pure truth of God. But
' a religious scruple, to confess ingenuously, prevents me from
I acceding to jrouin tbjs point of doctnne, because ycm seem ta

ON THE SEVENTH CHAPTER. 665
exceptionable in this quotation from Calvin's epistle
to Melanchthon, which is honourable to his firraness,
simplicity, and faithifulness ; with an amiable spirit
of concession, as far as it ¦ could consist with a good
conscience. — I should question, whether Calvin is
accurate, in saying, that the 'promises are universal:'
Those connected with exhortations, and which are
CQiumonly called invitations, are univers.il : but the
promises, strictly speaking, are made to characters;
to those who fear God, who believe in Christ, who
love God; to tbe meek, the merciful, &c. "All
" the promises of God, in him," (Christ Jesus,) " are
" yea and in him Amen, to the glory of God by
" us." So long as we reject the gospel, we are in
terested in none of them, but when we believe with
a true and living faith, they all become our's.
Haying now produced every quotation made from
Calvin, with such remarks as seemed needful ; and
' dispule too philosophically concerning free-will ; in treating of
' election, to have no other object but to accommodate yourself tq
' the common sense of men. Nor can this be attributed to inad-
' verteilce, that you, an acute and prudent man, and well versed
' in Scripture, confound the eleetion of God, with his promises,
' which are universal. For nothing is more generally known,
'than that the preaching of the word is promiscuously common
• to all, but that the Spirit of faith is, by a singular privilege, given
' "' to the elect ialone'. The promises are universal ; how happens it,
?¦ then, that (heir efficacy does not equally flourish in all !' Truly,
' because God does not lay bdre his arm to all. Nor is there any
' need of dispute upon this subject, with men moderately versed
' in Scripture, that the gift of faith is peculiar ; since the promises
f equally offer the grace of Christ to all, and God with an external
• voice invites whoever they may be to salvation. Ep. ad Melaiich-
^ thonem, p. X4i6.'

666 REMARKS
having in some things freely expressed my dissent
9nd disapprobation : I shall conclude this part by
stating, very briefly, in what particulars Calvin varied,
in his doctrine, frora that of our articles and liturgy;
I mean, as to election and reprobation : for in other
particulars I discern no variation.
1 . He frequently uses the terras reprobate and re
probation ; which are carefully avoided in our articles
and liturgy.
2. He dwells much raore frequently and copiously
on the subject of reprobation, and on the reprobate;
than any of our authorized books do, whatever terms
may be adduced on the subject : and also far more
than the Holy Scriptures do.
3. He frequently speaks, or seeras to speak, of
reprobation, as being the absolute decree of God,
independent of raan's foreseen wickedness, and gra-
tuitous even as the decree of election.
4. In resolving this into the absolute sovereignty
of God, he does not, with any thing like sufficient
explicitness, shew this sovereignty to be that of infi
nite wisdora, justice, truth, and love : and he often
reasons,, as if whatever, as he supposes, God decreed,
or did, was right, because he decreed it, or did it:
instead of maintaining that God can decree, or do
nothing, on account of his absolutely perfect un
changeable holiness, which is not, in itself, perfectly
just and holy. Of these sentiments, I see no trace
in our authorized books.
5, To render his system consistent, as he supposed-
he intrudes into things not revealed ; and speaks of
God's decree, concerning the fall of man, and other

ON THE SEVENTH CHAPTER. 667
things, connected with that awful event, as strongly,
as if he could produce scriptural proof of every parti
cular position. And, consistently with this, he speaks
of election and reprobation, as relating to men as
creatures, and not as fallen creatures. Here he fails
of exact consistency with himself: but this was un
doubtedly his system.
6. He often so labours the argument about all
good in man being from God's electing love ; as to
lose sight of the effects of that grace,, which God
imparts, as the fruit of his electing love, by which
his chosen people, ' through grace obey his calling ;'
and strive, and labour, and " work out their salvation
" with fear and trembling ;" and become diligent and
" fruitful in every good work." Not that Calyin was
in the slightest degree tinctured with antinomianism,
for he was a most practical divine. But, as many
others do, in the earnestness of controversy, he lost
sight of one part of Christianity in contending for
another ; and put it in the power of his opponents to
select detached passages from his works, which are
capable of being misunderstood, misrepresented, or
perverted, to bad purposes. Now, I see nothing of
this kind, in any of our unauthorized books : and
just as far as they differ from Calvin ; so far do f, and
I am confident, so far do likewise most of my
brethren. Lambeth Articles.
In the year, 1595, some individuals in the univer
sity of Cambridge, especially Peter Baroe, a French-
1

668 ¦ remarks
man, Lady Margaret's professor. In that university,
and William Barrett, fellbw of Gonvill and Caius
College, openly' preached against the. Calvinistick
doctrines ; exciting much disturbance there* Upon
thi^ Dr. WBiItaker, Regiuapcofessor of divinity, and
president of Queen?s coUege^ with. Dr. Tyndall, dean
of Ely, professor of Queen's college, went to Lam
beth, to. treait of these points with Archbishop Whit
gift, and others. — At this conference, held at Lamp
beth, nine articles were drawn up, as it is generally
supposed, by Drv Whitaker, which were called the
Lambeth Articles. Tliese, having met with the apj.
probation of the Archbishop, and sorae other of the
dignitaries ofthe church, were sent down to Cam^
bridge, (with a letter from the Aiteliblshop to the
headsi of the colleges,), as the stantlard of the doctrine
to be preached there. Both parties seem to have
been betrayed into a great deal of heat and Violence.
The Calvinists, being possessed of autliority, atteiript-r
ed to silence their opppnerits by. the exercise of it,
and not by argument. Finding that the Antical
vinists were pot restrained by the thirty-nine articles,
whieh prebably they endeavoured to < explain into
agreement with their own sentiments: the- Calvinists
bad recourse to a very common, but unadvisable
measure, and hastily id rew up several additional arti
cles; to vvhich some regard was paid for a time, but
which were never ratified by legal authority. The
reception which th.ese artlclje^ n>et with, frora the rest
of the bishops, and dignitaries of the church, is dif
ferently reported, by those' who favou'red theone, or
the other party. In consequence, however, Baroei

ON THE SEVENTH CHAPTER. 66^
etfehfer resigned, or was expelled from, his professor
ship ; and Barratt recanted. Concerning the latter,
something further will 'be adduced in the remarks on
the eighth chapter, to which the subject properly be-
lohgs.-^In subsequent times, sorae ihave approved
these Lhmbeth Articles, and others have disapproved
therti. — But thfe evangelical clergy, at present, do
not wish any change in our artidles, or any addition
to'thfem:;they'arfe'not required to subscribe the sen-
tihRirits 'either of the favourers, or the opposers, of
the fLambeth Articles. They rejoice that neither
party^revailed, when heated with acrimonious pas
sions, 'to make' any alteration, in our established ar
ticles; which were framed by holy and eminent men,
dispassionately and harmoniously consulting on the
immensely important subjedt, of conjpiling a scriptu
ral system of doctrine, for the standard of that gospel,
to which the ministers of the church of England
should solemnly engage to adhere, in all'their minis
trations and writings.. Therefore, unless all the faults
committed by men, called Calvinists, are to be im
puted to us, however free we are from imitating
thehi ; I -cannot perceive, that we have any more to
do with'the Lambeth Articles, than with the decrees
6i the cbuncil of Trent. I shall therefore pass them
over very briefly, yet quoting each of them.
P. liLxii. I. 10. 'God, &c." The clause, (Art. 4,)
*' shall necessarily be damned fbr their sins', excludes
* ' 1.' God from eternity hath predestinated certain men unto
• life ; certain men he hath reprobated.
' 2. The moving or efficient cause of predestination unto life, is
' nottheforesight'of rait'b, or of perseverance, or of good wo.-ks.

670 REMARKS
gratuitous reprobation, (Art. 5,) * The Spirit of God
justifying, &c." Spiritus Dei justificantis. The
Spirit of God " who justifieth." (Art. 6,) ' Is cer-
' tain, &c.' This excludes the need of diligence 'to
' make our calling and election sure,' and to " the
" full assurance of hope unto the end :" and, I ap
prehend, it is contrary to scripture and to fact. Many
are in a justified state, who have not this assurance ;
from various distinct, or concurrent, causes. — ^Their
salvation is certain in itself in the purpose of God ;
but they do not possess the assurance or certainty
of it in their own souls.^
P. DLXiii. 1. 3. ' Saving, &c.'* ' If they will,
• &c.' This supposes some who are willing to be
' or of any thing that is in the person predestinated, but only the
• good-will and pleasure of God.
' 3. There is predetermined a certain number of the predesti-
' nate, which can neither be augmented, nor diminished.
• 4. Those who are not predestinated to salvation, sball be ne-
' cessarily damned for their sins.
' 5. A true living and justifying faith, and the Spirit of God
• justifying, is not extinguished, falleth not away. It vanisheth
' not away in the elect, either totally, or finally.
' 6. A man truly faithful, that is, such a one who is endued
' with a justifying faith, is certain, with the full assurance of faith,
' ofthe remission of his sins, and of his everlasting salvation by
' Christ.' ' Rom. viii. 33.
* Remarks on Note p. 206, Refutation.
J ' 7- Saving grace is not given, is not granted, is, not commu-
' nicated to all men, by which they may be saved if they will.
' 8. No man can come unto Christ, unless it be given unto him,"
' and unless the Father shall draw him ; and all men are not drawn
' by (he Father, that they may come lo the Son.
' 9- It is not in the will or power of every one to be saved.'

ON THE SEVENTH CHAPTER. 67 1
s^ved In, the way ofthe gospel ; but not able because
of sorae insurmountable hindrance, which is neither
consonant to the Scriptures, nor to our articles and
liturgy. I perfectly coincide in opinion with his
Lordship, and the historian, whora he quotes, that
the persons concerned in passing these articles, acted
without any legal authority ; and the case would have
been the same had both the archbishops and all the
bishops, and dignitaries, in the nation, concurred ia
the transaction. They would have been authorized
to draw up articles, and propose them to the Parlia
ment : but unless sanctioned by King, Lords, and
Commons, In parliament assembled ; they had no
authority to enforce subscription to them ; and they
were justly deserving of the frown of their sovereign
for their presumption. As the copies were very soon
destroyed, almost entirely, it was hardly worth while
to attempt to recover them.
P. DLXV. I, 11. ' Next, &c.'* It cannot be doubt
ed, but that these violent measures tended to widen
the breach : and probably it actually in the event gave
advantage to the Anticalvinists ; as persecuting mea
sures generally do. But it cannot be conceded, that

' ' Next touching the effect produced by them in order to the
' end so proposed ; so far they were from appeasing the present
' controversies, and suppressing Baroe and his party, that his dis-
' ciples and adherents became more united, and the breach wider
' than before. He then proceeds to state some facts, to prove that
' (be majori(y of persons at this time at Cambridge were Anti-Cal-
' vinists, and that " the genuine doctrine of the Church began
' then to break through (he clouds of Calvinisra, wherewKh it was
' before obscured, and to shine forth again in ils fotfaer lustre.' '

672 REMABKS
the Anticalvinists were at that time the majority in
Carabridge ; at least among the principal persons: for
the contrary will be shewn, in the remarks on ;the
next chapter. It is indeed evident, that Anticalvi-
nlsm began about this time, to prevail iin the univer
sity of Cambridge, and elsewhere in the church of
England ; and that, by a rapid progress it spread so
widely, that, at length, the great body of the clergy
seems wholly to have forgotten the doctrinal articles,
which they were continually subscribing, or requiring
others to subscribe. To a zealous Anticalvinist, this
must of course appear, as the ' breaking forth bf the
' genuine doctrine of the church, through the clouds
? of Calvinism, wherewith it was before obscured,
' and to shine forth again In its true lustre.' But
at what preceding period, after the reforraation from
popery, were such doctrines publickly avowed, as
those of Baroe and Barratt ? — The church of England
had maintained the grand outlines of the doctrine
called Calvinistick, from the very days of Edward
the Sixth. Sorae writers might indeed push mat
ters, beyond the standard of our articles; but it
would be difficult to find a single tract, which ex
plained them, especially from the ninth to the seven
teenth, after the manner, in which they, are inter-r
preted in the Refutation. ' The former lustre,' must
therefore, according to this, have been the lustre of
popery : resembling that of jet or ebony!
P. DLxvi. I. I. ' The demand, &c."^ We are not
' ' The demand to adniit them, was an admission that thede-
' manders did not believe their doctrines to be already containsd

ON THE SEVENTH CHAPTER. 673
answerable for what ' the demanders' did, or 'did
* not believe.' They, it seems, desired to add to
the articles of our church : but the evangelical clergy
do not desire to add to them, to alter any thing in
them, to expunge any part of them ; or to put their
own sense on them, by ingenious and learned expo
sitions. It is, however, allowed, that some points
contained in these articles, are not explicitly avowed
in the thirty-nine articles. ' Reprobation unto death,'
is implied, though not explicitly mentioned : for if
some are elect, others must be non-elect. And
many have, at different times, expressed a wish, that
this might be more fully stated: — as others have
striven hard, that these articles, and even those re
lating to the Trinity, and the Deity of Christ, might
be expunged, or that all subscription might be set
aside. It was, no doubt, the design of the parties
concerned, to procure a legal authentication of their
private sentiments, as a part of the authorized stan
dard of doctrine of the church of England ; not, as
containing new dpctrine, but as a comment on the
doctrine already established : but they failed ; and
we rejoice, in their failure, as well as in that of many
others, who on both sides have made similar attempts :
and we say, of the articles as they now stand Estate
perpetui. ' The admission,' therefore, of the per
sons concerned, is of no ,' great weight;' anymore
than the admission of others, at different times, who,
' therein ; and an admission of no small weight, as the speaker
' was Dr. John Reynolds, a man of most extensive learning.'
VOL. II. X X

67 i' REMARKS
with great learning and ability, have in different ways
expressed theit- dissatisfaction with our articles.
Ahticlbs of THfi Synod of Dort.
P. DLXyi. 1. 7. ' The,, &c." A few things may
here be noted.-r— Is it, very probable, that such de
cided Anticalvinists^ as Heylin andCollier shouldbe)
impartial, in their account of this celebrated synod ?'i'
— ris it to be supposed, that there was no difference'
of sentiment among the persons, of whom it was
composed? — Were four^ divines an' adequate repre
sentation of all the Calvinists in England ? Did not!
one, or more, or all, of these four, dissent from the
decisions of this synod? Were other protestant'
countries, represented in anyjgreat degree moreiatle-
quately ? Were not the leading men greatly embit
tered with personal enmities, and the spirit of perse
cution and resentment ? Did not politicaltinterestsy >
' ' The Articles of the Synod of Dort, Heylin introduce^ in this ._
' manner :•— ' Because particular men may sometimes, be mistaken
' in a public doctrine', and that the judgement of such men being
' collected by the hands of their enemies/ may 'be unfaithfully re-
' Iated; we; will next look, on the conclusions of the .Synod :of'
' Dort; which is (0 be conceived (o have, delivered the, genuine
' sense of all the parties, as being a representative of ^11 the Calyi-
' riian Churches of Europe (except those of France), some few
' Divines of England being added to them. Of the calling and
' proceedings of this Synod we shall have occasion to speak' further
' in the following Chapter. At this time I shall only lay down
' the results thereof in the five controverted points (as I find (h^m
? abbreviated by Dan. Tilenus) according to the heads beforerir^en-
' tioned in tumming up the doctrine ofthe Council of 'Trent.'

ON TkE SEVENTH .CHAPTER. 67^
and the spirit of party, still more embitter the spif ils,
or sway the deliberations and conclusions of the sy
nod ? And therefore are all the Calvinists, who
lived at that time, or who now live, or whoever shall
live, to be judged according to the proceedings of
the synod of Dort? It vpould' be no difificult un
dertaking, by such a procedure, to fix very heavy
charges on the whole body of Anticalvinisfsj in
Europe^ and in the world: but attempts of this kind
prove nothing ; except a disposition to act the part of
a special pleader in the 'controversy, instead of tha't
of an impartial judge. The nature of this publication
precludes the endeavour to give any particular account
of this synod; which' his Loi-d^hlp has not done. I
haye therefore no concern in any thing but the result :
and;how,either I, or my brethren, became concerned
in that, I can by 'no means cbhcelve. The 'janglings*
and ' clashings,'. concerning the Lambeth Articles,
seemed quite foreign to our concern: though this,
indeed, belonged to our own church and nation. —
But the articles ofthe synod of Dort have nothing to
do, either with our church or nation ; relating ex
clusively to the veheraent contests of parties, jeli-
gious and political in another country. And had not
James I. either from political motives, an inter
meddling spirit, or a conceited fondness for polemica.1
theology, been induced to send delegates thither ; it
could never have beCn supposed, that we were at all
concerned in a transaction, which produced neither
a change in our articles, nor, as far as I can learn,
any proposal for a change in them ; at least from the
Calvinistick part of the clergy. One effect indeed
X X 2

txj^txv*. r*. » .E^^

was prbduced: the contests between the Arminidns
and Remonstrants, and the Calvinists, became known
in England ; associated with aggravated accounts of
the violent measures and misconduct of the latter ;
which answered^ very extensively, the purpose of
rendering the most quiet and moderate Calvinists in
the nation odious In the eye of the publick: while
the subsequent events, in the reign of Charles the
First, and till the Restoration, added to the odium.
This gave such a turn to the publick mind, in favour
of Anticalvinism, as nearly two centuries have not'
counteracted. „r
ARTICLE t.
P. DLXvii. I. 3. ' That God, &c.'' What 1 have
conceded with reluctancy and diffidence, concerning
some tenets of that eminent theologian, from whom
Calvinists derive their name, I must speak with more
decision, and even reprobation, against some things
in this article. Who informed these presumptuous
dogmatists, that the elect were only ' a very small
' number of men r' God alone knovvs the number,
and the proportion which they bear to the whole
human race, in all ages and nations : and neither
man, nor any mere creature, as far as we can judge
from Scripture, will ever know either the one or the
' ' That God, by an absolute decree hath elected to salvation
' a very small number of nien, without any regard to their faith
' or obedience whatsoever ; and secluded from saving grace all the
' rest of mankind, and appointed them, by (he same decree, to
' e(ernal damnation, without any regard to their infidelity or im-
' penitency.'

ON THK SEVENTH CHAPTER. 677
Other, till the great decisive day. — In respect of the
latter part of the article, the doctrine of which has
been repeatedly consideredj it will be sufficient to set
before the reader sorae passages from Bishop Hall,
who was one of King's James's delegates, at this
synod ; though his health would not allow him to re
main long there. He, however, forraed an acquaint
ance, during that time, with sorae erainent foreign
divines : and some Latin letters from him to themi
relating to thase subjects are still extant. — ' Though
* God might have justly used his absolute power, to-
* wards his creatures; yet he both useth and willeth,
' to proceed according to a certain appointed and, re-
* vealed right, (ordinatumjusac revelatum). As God
' is essential goodness, wisdom, justice, and so the
' Fountain and Source of all goodness, justice, and
' wisdora ; nothing can flow from hira, vvhich is
'not perfectly good, wise, and jiist: his creatures
' therefore ought rabst hurably to acquiesce in his
' good pleasure. (suiS'oxia.) — rHence it follows, that
* nothing of good can be in any creature, which was
' not impliinted by him, and derived from him, the
* Principal (principio) of all good. But also thus
' further, that God is not the author of sin.. — That
' God condemns no one, except for sin : because
' condemnation (damnatio) is an act of pnnitive jus-
' tice ; but punishment supposes crime : for what just
' person punishes the innocent ?— .-That God in ear-
? nestness (serio) invites all, in every part of the
* earth, to faith and repentance, and under that con-
' dition to salyation, not only, with that intention,
' that they should by that means become inexcusable;

67& REMARKS
* (which certainly does not at all sound philaiathro-
* pick ;^) but that if indeed, they shall perform his
' commands, they may attain' what he graciously pro-
^ poses.— In the affair of predestination, we have no
•business with the secref counsels of God; but- we
' ought to judge, concerning ourselves and others
' according to his revealed will. We ought, there-
? fore, so to behave ourselves, in the whole conduct
'of our life, and in working out Our salvation; as if
' we were subject; to no hidden decree oi God. What
' is it to thee, Oman, what has been determined
' f statutum) in heaven? Look to it, that thou per-
' formj what thy most holy and most righteous
' Creator, and Redeemer, hath enjoined; and thoii
' canst not but be safe, and saved (tutus et salvus.)—
• Otherwise, thou wilt be disappointed who pro-
' misest thyself salvation. Therefore diligence should
' be applied to faith ahd good works ; as if on these
' alone salvation dependedj and immunity from all
'danger ¦of reprobation: thus should all unbelief,
^ and every certain and willing violation of the divine
'law, be shunned ;¦ as if, setting aside every consi-
' deration of the hidden decree, damnation would
^ thence follow. He who acts differently from this ;
' and forms a priori, a judgment of his eternal eon-
' dition, miserably perverts the secret counsels of
' God, which he ought silently to revere.'^
^ Tthou most justly inveighest against their expli-
^ cation, being rigid, and-^ evitleritly unjust; who
^ think, that absolute reprbbation, proceeding from
' Tit. iii. 4. Gr. * Epistola-Ludpvico Crocio.

ON THE SEVENTH CHAPTER. 67Q
' mere hatred, is to be opposed to freeand gratuitous
'election. For indeed what can God hate except
'sin; and his creature, not in itself, but because of
' sin ? , For thiS; being set apart, God saw all things
* which he had made, and pronounced them very good.
'But how can God shew himself, a lover of man,
' {piMvSrfUTTov,) if he hate man, as man? Thou wilt
* therefore go before me also, as to those words to
' which I most willingly assent ; that the voiCe is
'eminently pious, and most sweet, that we were
' elected in Christ unto salvation, gratuitously, of
'mere mercy, and the good pleasure of God : but
' that the other is not Sufficiently piOus, nor indeed
' tolerable ; that others perish deservedly, even if
* they had not been lost in Adam ; because God so
' placed Christ as Head over his Church, that not
* all, bat we who are elect shbuld be saved.' — ' I
'wish that ©dioiis forms of speech of this kind, had
' never fallen from any pious and learned professor of
'the reformed religion : br if at any time, they had
' rashly passed tbe fence of his teeth ; (spxof viovrm ;)
' being condemned^ they had been immediately con*-
'signed to eternal obhvion. Of this kind of chafF,
^ there were certain improper speeches^ which the
' Theologians at Dort, not a few, desired to have
' rejected, and corrected ; which would then have
'been done, had not perhaps too much indulgence
'been -given, to the opinion, (or estimation esti-
' mationi) oi certain persons. Concerning which I
' wrote somewhat more largely tb my illustrious col-
* legue D. Crocius.'* ' All men, within the pale of
' Epistola I);£[ermanDo Hildebrando.

680

REMARKS

' the church especially, have from the mercy of God
* such common helps to salvation ; as that the neg-
* leet of them makes any of them justly guilty of
* their own condemnation. Besides the general -will
* of God, he has eternally willed and decreed to give
' a special and effectual graee to those, that are
" predestinate according to the good pleasure of hi^
*' will ;" ' whereby they do actually believe, obey,
' and persevere, that they may be saved. So as the
' same God, that vvould have all men to be sayed, if
* they belieye, and be not wanting to his Spirit ; has
' decreed to work powerfully in some, whora he hath
* particularly chosen, that they shall believe, and
* not be wanting to his Spirit, in whatsoever shall be
' necessary to their salvation. It is not the provision
* of faith or any bther grace, or act of man, where^
' upon this decree is grounded; but the most gracious
^ good will and pleasure of God from all eternity^
* appointing to save those whom he hath chosen in
' Christ, as the Head and Foundation of the elect.
' This decree of God's election is absolute, un-
' changeable, and from everlasting. God does hot,
' either actually damn, or appoint any soul to darti-
' nation, without the consideration and respect of
' sin.'^ — ' Thou well rememberest, my Crocius, when
' my too unfavourable state of health, had torn me
•' away, (being unwilling,) from that assembly of
' learned men ; that a question was indeed fallen on,
' and not an unseasonable one, in the hundred and
' thirty-second session ; concerning the rejection of
' certain more harsh and incommodious expressions,
' Middle way.

ON THE SEVENTH CHAPTER. 6tl
* which are found every where in some of the writings
' of the reformed teachers ; which use to lay a
' stumbling stone in the way of the weaker, and to
' afford calumny to enemies. Our British Theo-
' logians were wholly in this, and also those of
' Hesse, and you of Brema were not wanting to
' press this wholesome counsel, more earnestly than
* usiial, by urging reasons for it. I do not dispute,
* whether better, or more votes conquered. Cer-
' tainly the rejection of inconvenient phrases, was
'refused, at least omitted, for the time.'^ — ' Cer-
* tainly, while some followed the more rigid way,
* casting the perdition of the most on the absolute
* power and will of God, without any regard of sin ;
* others, the flatterers (parasiti) of human liberty, so
' made man, masters of themselves, as if they were
' subjected to no decrees at all : faults are sufficiently
' committed on both sides : truth, holding the
* middle way, is deserted ; which yet is regarded by
* certain men of moderate dispositions. For how
* often did those most celebrated doctors, (of the
' Synod of Dort,) roundly assert, that God damned
' no man, or destined him to damnation, except on
' the consideration of sin ? As our British divines.
'But it is manifest, that the brethren of Hesse
' openly proved this by many arguments.— -And there
' were none of the Theologians, who more accu-
• rately and expressly taught this, than yours of
* Brema. Nor does the voice ofthe Synod, disagree
' with this ; which defining reprobation itself, saith
' Epistola ad Crocium-

1682 REMAJIKS
* tfeat those are passed by, whom by a most free
5, and. just, and irreproveable, and immutably j good
* pleasure;, are passed by and left, in the coramon
* misery, in which their own fault had precipitated
* them* (We recognize the words of the synod,:)
?and then what; man in his, senses can deny, that
'jthe decree of eternal ipunlshment, is on account of
* their .unbelief' and other .sins ?* ' For, indeed, that
* there was a certain reprobation, and that from eler-
*; nity, jwho doubts ? But this reprobation, (as far as
* it iespects the act of the omnipotent God,) was of
' certen men, whom God decreed to leave in the
* common misery, into which their own fault h^d
* plunged thera : and this, not only for their, ,un-
' belief, but for all their other sins, and to condemn
' them for a declaration of his justice, and to punish
' eternally : so that their fault and sins here so inter-
'.yene to effect it ; that positive reprobation, without
* these, cannot without the highest injustice be
* ascribed to God.'° — These quotations not only con
tain some of the objections, to which the first article
of this synod is exposed: but they, throw light on the
history ofthe synod; and shew, that had there
been no undue infiuence, the more moderate party
of those called Calvinists wbuld-have prevailed ; afid
that: our Brilish divines, adhering to our articles,*
belonged to their party. Who, after reading these
passages, can think, that all Calvinists are impli-'
cated in the censures, to which the Synod of Dort
• Epistola D. Baltasari Tullio. « Epistola D. H. Hil
debrando.

ON THE SEV'BNTH CHAPTER. j6S3
maybe (exposed. " Judge not according to appear-
*'ance; but jitdge righteous judgraent."
ARTICLE II.
' Of the, he: ^ Particular redemption is here
asserted, in a more unqualified manner, by far, than
Cajvin held it. The^^nglish divines steadily op,-
posed this, and so did raany others,; but the violent
party prevailed. The raost Calvinistick bf 'the evan
gelical clergy would dissent .from this statement: but
the sins of the prevailing p^irty at the synod of Dort,
become theirs by imputation 5 because, whether wil
lingly or unvyijllngly, they bear the name of Calvin !
articl;e III.
' Of man's, ¦k.G.^ The language is here, in a high
degree, reprehensible : but this part of the subject
-has been sufficiently considered.
; -I ARTICLE IV.
' Ofthe, &c. ' The foi-mer part of this artiele I
' • Of the mer'U and effect of Christ death, ^—Thzt Jesus ChHst
' hath not siifFered death for any other, but for those elect^ohly j
' having neitherhadany intent npr commandment of bis Father,
' to make satisfaction for the sins of the whole world.'
» ' Of Man's Will in the State of Nature. — That by Adam's fall
• his posterity lost their free-will, being put to an unavoidable
* necessity to do, dr not to do, v/hatsoever they do, or do ifot,
* whether it be good br evil; being thereunto predestinated by
' the eternal and effectual secret decree of God.'
' ' Of the Manner of Conversion. — That God, to save his elect
^ frora the corrupt mass> doth beget faitii in them by a power

684: REMARKS
apprehend to be true,^ though not well expressed ;
but the conclusion seems to say, that it is want of
physical power, both in the elect and reprobate,
which causes the difference. Were the elect ever so
desirous, they could not reject grace : were the re
probate ever so desirous, they could not accept it.
The truth, however, is, that ' man has no dispbsi-
* tion, and consequently no ability,' without the
special grace of God, to repent, or believe, or do
any good thing; and that God works in his elect,
" both to will and to do;" and leaves others to their
natural perverseness. — ^The prevailing party at the
synod of Dort, being heated by vehement contro
versy, and fierce contests, determined to express
every sentiment in that manner, which would most
entirely crush their opponents. On the other hand,
when the wise and holy compilers of our articles sat
down, calmly and dispassionately, to form, as they
supposed, a national creed ; they carefully avoided
every expression, which needlessly could exclude any
one from concurrence with them ; and they exhibited
scriptural truth, in a scriptural manner. Let the
reader compare that part of our seventeenth article,
which relates to the calling, subsequent holiness,
and final salvation, of the -elect, with this dogmatical
article of the ^ynod of Dort, as an illustration of
the remark.
' equal to that whereby he created the world, and raised up the
' dead; insomuch, that such, unto whom he gives that grace,
' cannot reject it, and the rest, being reprobate, cannot accept
' it.*
' ' Eph. i. 19, 20. ii. 1—5. 10. iii, 20.

•ir THE SEVENTH CHAPTER. 685

ARTICLE V.

* Of, &c.'' This is another instance ofthe same
kind : and if his Lordship, or any of our opposers,
can produce from our works any thing equally un
guarded and unscriptural, we must submit to the
severest correction ; either frora the press, or the epis
copal chair. — ' They walk religiously in good works,
' and at length by God's mercy, they attain to ever-
' lasting felicity.' ' After we have received the Holy
' Ghost, we may depart from grace given ; and by
' the grace of God we raay arise and amend Our
' lives.' ^ If any man fall into sin ; (not to say, ' the
' most enormous sins he can commit ;') and con
tinue impenitent till death, and so die in his sins,
he will, ' without doubt, perish everlastingly.' But
we believe, that no elect person, no true believer, is
left thus to sin, and to live and die in sin. Either
an uniform course of holy obedience, or deep repent
ance of any deviation from it, is inseparable, in our
view, from the doctrine of final perseverance. And,
I apprehend, if any passage could have been pro
duced from Calvin, equally obnoxious; it would
have been found among the quotations made from
him : but, however attached he was to his system,
he vvas far from giving any countenance to antino
mianism. ' ' Of the Certainty of 'Perseverance. — That such as have onco
•¦ received (hat -grace by faith, can never fall from it finally or
'totally, notwithstanding the most enormous sins they can
' commit.' ' Article xvi.

6bS^ rsmakks
P. DLXViii. 1. 18. ' Such, &c."^ If the word Such,
has any antecedent, or relates to any thing preceding,
it must rrefer to the- articles ofthe synod .of Dort :
but ' Such is not Calvinism,' as contained even in
Calvin's writings : andl am deeply convinced,, that
had Calvin been present, he would have strongly,
objected to the measures and; conclusions of this
synod. He, would not have approved of the way,
in which the doctrines maintained by them were.
stated ; he would . not have approved of inserting
into publick and authoritative articles of religion,,
every .thing which he might think it proper to dis
cuss in his private writitig§. This will perhaps appear,
from extracts from several confessions, which are
added in ther appendIx.--'Even, if the quotations
from Calvin,, as well as the Lambeth, articles^ be>
added, ' Such is not Calvinism :' for, this must
not be judged of from quotations, detached, from
the context: but either from the-arguroent,, as stated,
at large by Calvin himself; or from a fair and im
partial compendium of it, in all its bearings and
relations, the arguments by which itis supported,
the manner in which objections are answered; and,
the practical deductions, made by him from his
principles. It is no difficult task, to collect detached ;
passages from the, writings of almost any aifthor,
" ' Such is Calvinism ; and it is in its nature so inconsistent
' with the altributes of God, so contrary to the express deolara-
• (ions , of Scrip(ure, and so repugnant to the feelings of the
' human mind, (hat it seems only necessary to state the system
' simply and fully in all its parts and consequences, to ensure, jt*
' rejection by every unprejudiced person.'

ON THE SEVENTH CHAPTERo
which appear very difierent, from the real ddott'Sne '
of that author; and to address the passions and to
excite the indignation of the readers, by exkslaiming^
' Such is, &c ;'*— If indeed, the quotations referred to
be ' inconsistent with the attributes of God, contrary^
' to the express declarations of Scripture,' as some
of them, especially some parts of the articled of the
synod of Dort^ appear to be ; this is a suffieientf
reason, why these tenets should be rejected; but
not that all tenets, however serlptural, to; whieh
they bear even a remote relation, should be rejected'
^ng with them. — But the circumstance of 'their
bfeing ' so repugnant to the feelings of the humara
'mind,' is no objection to them. "The carnal
"'mind' is enmity against God;" " The preaching-
"ofthe cross is to them that perish, foolishness."
"After that, in the wisdbm of God, the world hy-
" wisdom knew not God ; it pleased God by the
" foolishness of preaching to save them that believe."
"The natural man receiveth not the things of the
" Spirit of God, for they are foohshness unto him:;
" neither can he know them, because they are spi-
" ritually discerned/" " Because I tell you the truth,
"ye belieye me not.'"* As reasonably might the
feelings of a, malefactor' be appealed to, in respect of
the decision of the impartial jury and the venerable
judge ; as the feelings of guilty man, against the,
decrees and decisions of the just and holy God. —
The account of the awful result ofthe last decisive
day, as stated in the words of the loving Saviour
' Bora. yiii. 7. 1 Cor. i. 18 — 21. ii. 14. ' John viii. 45.

080 REMARKS
himself, is ' repugnant to the feelings of the human
* mind:' but will that prove the sentence unjust?
Argument addresses the understanding ; oratory the
passions; but to which ought the appeal to be made,
by those, who would distinguish truth from error ?
If, however, a mere statement of Calvinistick prin
ciples, (or rather a full and impartial statement of
them,) ' in all their parts and consequences, were
* sufficient to ensure its rejection by every unpreju-
* diced person :' not only addresses to the passions,
but even argument might be spared ; and Calvinism
* might be refuted ' in a very small volume;, provided
patience, diligence, meekness, and impartiality, met
in him who should attempt it. Yet no one seems
disposed to put the result c«i so simple an expedient.
P. DLXVIII. I. 26. ' The modern, &c.'^ There
have been clergymen, not many years since, who
* ' The modern advocates of this jystera are indeed so aware
' of its forbidding aspect, that they never bring it into open view
' by a plain statenlent of (he doctrines which they really support;
' and rarely venture to quote from the writings, or appeal to the
' authority of their master; they shrink from the articles ofthe
' Calvinistic Creed, and virtually allowing them to be indefensi-
' ble, are driven to (he necessity of asserting, that their system
' of Calvinism is not to be judged of by the doctrines of Calvin
' himself; that they profess a sort of moderate-Calvinism ; Cal-
' vinism reduced and qualified; purged of its most , offensive
• tenets, and' retaining only those which are less revoUing to
' reason and common sense, and less derogatory to the perfec-.
' tions of the Deity. But Calvinism, however modified and ex-
' plained, while its characteristic principles are preserved, will
'always be found liable to the most serious , objections ; and if
' those principles, by which it is disdnguished as a sect of Chris-
' tianity, be taken away, it is no longer Calvinism.'

OM THE SEVtel^TH CHAPTER. ^^
brO\ight Calvinism, aefcbrdlng jio their sentiments
concerning it^ into ope'n vifeW by'a plain Stat'erfieht
of the dbctrirtes whidH they really supported;' and
who, tO'many of their Itr'ethren, appeared' tb bVCoT-'
vitiiores Calvino : and if ' the' modern advocates for
* this sptem' came for^rard" in the same manner^
I do nbt think it'wbUlB'glve full satlsfactibri tb their
opponents. But hbnfeStly dlsapprovlrig" of maiiy'
positibns'in these' stktenlentfej a's dther^/a&e, br too
metaphysical, and'thus~ unscriptural: and, after much
refl'efction, endeavburitlg tb dlstiriguisH between the
teri^le' and' tintenatile, thfe scriptural' and the uh-
sci'iptUral gr'bund, in' the important grid' difficiilt
argUrtieInt'; its modern advocate's' Have adbp'ted' a
iiibre qtlalified,^ ahd'- rtiodeTStfe,' v^ay of stating wliiat
they consider the essCfitial' p'art' bf the' doctrines.
ThiS^ however, it- seems, gives stilt greater umbrage:
and'it Is'ndt'dffiCitH' to' discover the reasbn ; namely,
befeause" it renders the" refbtatib'n of the systern" more
dMJ^eult; or inrtpracticab'le; Bnt what' then mustVe"^
do ? ' We caniiot' cbntfetld* fbr vvh'at' we most entirely '
disapprove ; we canrtbt' adopt the sentiments of thie
Arftlcilvi'nistS", we cannbt be silent,^ without plead-
iug'gu'rlty, tb numerous accusations, through liiis-
a^ehension, or'misrepresentatlbri, brought against
us. It'bfrly remains for as', tb fendeavbur to please
God,' however incapable of pleasing man; 'that we
n^y "have the rejbibing in the testiraony, of our
"conscience, that in simplicity and'gbdly sincerity,
"'not' by fl!eshl;y wisdom, but by the grace bf God, ^
"we have our conversation in the world;" and soj
* Toplady on JZanchius- especially.
VOL. II. X Y

690 REMARKS
patiently and meekly bear the consequences. — ^ Its
' forbidding aspect.' That which has a ' forbidding
' aspect,' in one circle, assuraes a very attractive
aspect in another : and the author of these reraarks
has been in situations, where a Calvinistick creed,
and the character of being a most decided Calvinist,
were essential to ^popularity, to favour, and to worldly
interest : and he has experienced far more painful
effects, in opposing what he deemed the errors of
professed Calvinists, or rather, Antinomians who
called theraselves Calvinists, and who branded him
as an Arminian, than he has the least fear of ex
periencing frora Anticalvinists. But he can truly
say, before God, that he never " shunned to de-
" clare," what he thought " the whole counsel of
" God," either from the pulpit or the press ; for
fear of incurring reproach, contempt, or opposition
from either party. He knows nothing of reserves,
where faithfulness in his ministry, and where the
glory of God is concerned: as, it is probable, this
publication will prove. So far from thinking that
Calvinism, or the doctrines novv called Calvinism,
have in themselves a ' forbidding aspect ;' except to
the pride and corrupt passions of the human heart:
he firinly believes, that they are most glorious and
lovely in theraselves, and will appear so, to all holy
creatures, in the bright world of light and felicity.
But they are " strong meat," and not meet food for
babes: they are not proper to be dwelt on, very par
ticularly, in publick preaching; and still less, in
tracts or discourses, intended to excite the attention
of the careless and ignorant. " I have many things

ON THE SfiVE'NTH 'CHAPTER. 69I
" to say unto you, but ye Cannot bear \iiein.noV'' —
" I have fed you with milk, and not .vVith meat;** for'
" hitherto ye vvere hot,. able tb bear it; neither yet
" now are ye able, for ye are carnal, &c." " Strong
" meat belongeth to tiiem wlio are of full age ; qyen
" to those, who by reason of use have their senses
" exercised to discern good and evil."—" Also in all
" his epistles," (Peter's" beloved brot'Hir Pauli who
"wrote according to the ' wisdom givfen to him,")'
" are some things hard to be unaeRrobd, which
" they that are unlearned atid unstable "ji^rw/, as they
" do the other.Scriptuies, to their ovvn tfestruction." "'
These Scriptures shew, that . there* rrlay bb good
reasons, for speaking bn what we realty believe, in
respect of these, subjects, vvith caiitibn, attd with
respect to circumsta'ncesi, atid the capacity of the
recipients: reasons, perfectly ^distinct from the fear
of reproach from man ;, from the many, from the
wise, frora the learned, frorn the powei-'ful. But if
we do not believe, what our predecessbrS, (from
whom we inherit the title of Calvinists, 'whether we
will br not,) believed : are vve bound to come for
ward and avow those parts of the system, which vve
are convinced are unfounded and unscriptural ?— Did
I really believe all that is contained in the quotations
from Calvin, in the Lambetlvarticles, or those of
the synod of Dort: no fear of stigma, however deep,
should deter me from avowing my belief, in the
most perspicuous langnage, which I am capable of
using. But I do not believe several things contained
'John xvi. 13. 1 Cor. iii. 1— .3. Heb. v. 12—14. 2 Pet. iii. 15, 16.
Y Y 2

in theiii ; (whether my assertion be credited or not ;)
apd therefore, I, plainly, declare, thatl do not; though,
lamav^are, I shrill not ee^pe <:ensure from other,
qnaFl^^^* .^bc* this avowal. ' Their Master: Nullius,
a^lm^^jtfiraTe in vfirb.a magUtri. " One is our,
" I^§§|Qf,^v^ Christ ; a;idj^ we are brethren.'* The
v^itfrof th^sie remairkf wp»as much what, is called a
Calvinist, as.jl^f;,i${ftpre^nt, before he ever saw one,
line of Catvi^, or Augustine, or Beza, or almost of.
any (]alvinisi% exjpept thfit Qf the Sbrip^uires, and of,
QUr articles, is^)r;ha4 ,he ajt all learned it/ron^ either
preachl>;)^.br^D verse: of thc/ornjerhe had scarcely,
l^rd apy tljiit^g ; aj^4 ^5 tp the. latter, hi^s evangelical,
friends m8d^,»,p«»iiVt of not' sf^eajcing on the subjeqt,,
ui|]fos$ inJ^crrWt^ npion it. In 1777, he adopted
the o,ij^t,lIn^g,o|, hi5,pre^9i^t crped. In I779i h^ pub
lished, 'Ttie. jRbrqft.of Troth;, an antbeiitick, narra-
*tivej' ii^ whiol^ h^ei aypvv^ his sentiments, on this
s^jjEQt. In 1 7,86* be, piij^l^ed a Sermon on Elec
tidn., an4 , Final i Pie;;sey^ranc^ (vvhen exposed to
sttgroa,iaS;an Arminian,) which, avords exactly, to
his J present semtiwents : he never, saw ong^, line of,
Ca,lyih* till aft^r the. ftijst edlition of that sermon fWas,
published .: npr.h^^h^.at all altered his sentiiinents on
ti^esubject?, by v«hat he h^s shice read of Calvinw and
Qalvini,stick, yvrit^r?. It may be indecorous, to spea^.
thus coneeniing myself: bnt with what justice can I,
bft called a discipjp of Calvin ? Such a charge-OR.
tlie whole body demands an explicit answer. It
inay also be fair;ly apprehended, that many of the,
(Evangelical clergy, could, if called to it, make a
statement, npt dissimilar on. the subject; and, it.

ON THE SEVENTH CHAPTER. 6()3
ih'ay confidently be said, that none of them believe
these doctrines, because contained in the woi'ks of
Calvin; but because they judge, that they are con
tained in the holy Scriptures; and are confii'med in
this conclusion by thbse articles, which they have
ex animo subscribed. We have no need to quote
the words of any human, or foreign, author ; when
we can prove our tenets sufficiently from the word
bt'God, and from our authorized books. We appeal
to ^he authority of no master : for Chri«t alone is
bur Master; and Calvin has no authority, except
what he derives from the woird of God. We^do not
shrink from avowitig the aiticles ofthe Calvinistick
'creed; except where we count any positions unscrip
tural. We not only virtually, but openly, allow a
'lew things in Calvin, ^nd Itnany in some persons
called t]alvinists, to be in^^nsible. We do not
say, that ' Calvinism is Wot to be judged of by th«f
* dbctrines of Calvin :* but that pur doctrines are to be
judged of by the word of God, and a$ ministers Hi
the estabiishment, by our articles, &c, and not by
the writings of Calvin. We only allow the name of
ISafvini^ts, to prevent 'Circumlocution : but if being
Clalvinists implies having Calvin, instead of Christ,
for our Master, we indignantly disclaim it. " Was
** Calvin crucified for us ? Or were vvfe baptiied in
*• the name of Calvin?" Veneration for so eminent
a inara, and humble consciousness of inferiority, may,
and often dots, ke^ us «iknt, even when we di^
ftp|)pc*ve of some of his positions ; but we must Speak
My what we think, wheri thus called to do it. —
We * t^rofess a sort of moderate Calvinism ; purged

6gi REMARKS
* of its most offensive tenets ;', and do we not be
lieve, what we profess? We would " prove all things"
by the touchstone of Scripture; " and hold fast that
" which, is good," and that only. Our appeal Is not
to reason and common sense, to determine what is,
and what is not, derogatory to the perfections of the
Deity, but to the holy Scriptures; to " the law an^
•¦' to the testimony." Nor do we regard whether
our views be any longer Calvinism or not ; provided
they accord to the oracles of God : but even these
are deemed by multitudes Hable to most serious
objections; and must they also be modified and ex-
plained'away, for fear of these objections ?
P. DLxix. Note. ' Heylin, &c.'* How can any
iTian know his election, except by his conversion ?
Or his conversion, except by his holy life ? If his
Lordship could have brought such a passage frorii
Calvin, or if any of our opponents can produce ^uch
an one from our writings, it would be to the pur
pose. But do, modern Calvinists avow and live ac
cording to the tenour of this abominable Antino-
' ' Heylin says, that it is related by Heistibachius, that (he
' Landgrave of Turing being by his friends admonished of his
' vicious! coBversation and dangerous condition, he made them
' this ans\Ver, viz. Si praedestinatus sum, nulla peccata poterunt
, * n.ihi rcgnuoi ccBlorum auferre ; si prsscitus, nulla opera mihi
' illud valebant conferre; thatis to say. If I be elected, no sips
' can.possibly bereave me of the kingdom of heaven; if repro-
' bated, no good deeds cao advance me to it. ' An objection,
• s^iys Heylin, not more old than common, but . such, I must
' confess, to which 1 never found a satisfactory answer from the
'pen of Supralapsarian or Subbpsarian, within the small" cora-
', pass of my reading."

ON THE SEVENTH CHAPTER. 6^5
mianism ? It would be dliKcult to bring an answer
which wbuld prove satisfactory to such a veheraent
opposer of Calvinisra, as Heylin : but to all mode
rate men, the objection has already been sufficiently
refuted. P. DLXIX. 1. 19. ' Calvinism, &c." Why may
not the opinions of Calvin be in part scriptural, and
in part unscriptural ; as well as those of any other
uninspired man ? Who conferred this most
extraordinary prerogative on him, above all other
raen in any agC or nation ? No uninspired raan
can be supposed infallible; and if fallible,' he
may err, and why must his whole system fall to
' ' Calvinism, in reality, will not bear defalcation, or admit of
' partial adoption. It has at least the merit of being so far con-
' sistent with itself. Its peculiar doctrines, considered as a
' system, are so connected and dependent upon each other, that
,' if you erabrace one, yoa must embrace all ; and if the false-
' hood of one part of the system be proved, the whole falls to
' the ground. I cannot but suspect that many Calvinists deceive
' them.selves more than ihey deceive others. They seem not
' to' take a complete view of their own sy,5ten]. They contem-
' plate certain parts, and' keep others entirely out of sight. They
' dwell with pride and satisfaction upon the idea, that they ihem-
• selves are of that small number whpni God has predestinated
' to salvation, without reflecting that it is incompatible with the
' character of an infinitely just and merciful Being, to consign
' the far greater pari: of his rational creatures to. inevitable and
' eternal torment. They flatter themselves tha.t their own con-
' duct is governed by divine grace, though it may be denied to
' others, who have an equal claim to the favour of their Maker.
' They cherish the persuasion/ that the infallible guidance of the
' Spirit will ultimately lead them to heaven, though they may
' occasionally sin, without considering that irresistible grace must
' be equally inconsistent with human freedom, and with the viol^-
' tion of the commands of God.'

6&6 .REIitARK.S-
the ground, if fiys fal^hobd ,0/ sopie Ahiogs k^
admitted ? , A^d w.hy are ,w,e inhibited feom
distinguishing bet,ween his errors, and his well
grounded opinions ? What evidence from Scripture,
from reason, from common sense, can be adduced
in .snppoTft of this assertion? > Was e\5er,any man so
.erroneous^ .t.liat he maintci,i.ned no pne trnth ? Mu^t
that one truth be rejected, because he held it?
Poes his Jjordship hold no tenet, in common with
Calv.In ? And if he does, is he bound on thad
Recount to ,?idbpt Calvin's whole creed ? or to re^
nounce that one, truth .'' — But, 'it has at least, th^
' mer^t .pf being so far consistent, i5cc.'-r-So ^lai^
Dr. Priestley. He stated supralapsarian Calvinism:
* And,' said he, ' this is consistent, however absurd :
• but between this and rational reli^iont there is no
* consistent medium.' It is well known, that Dr.
Priestley's rational religion fell much below the ordi
nary standard of Socinianism, and approximated to
Deism. Is there then no medium between supr^l^pr
sariian C^dvinisnij ^nd Pr. Priestley's ration/al religion?
May we class ^\l, who depart from the former,
among the disciples of Priestley? No, we may
not : nor ought we, for the very same reasons, to
be charged with holding all the tenets of Calvin.
Pr. Priestley's /assertion was as ,gQod an arguraent, as
any other man's assertion: but assertion is not proof.
Suppose the consistency, spoken of, does actijally
-ejdst, must we be condemned for inconsistency i
Alas! what >y,riter«, on this ground, will -escapf con
demnation ? Must we be forced, against our judge
ment and censeienee, to embrace all, if we embrace
6

ON THE SEVE^NTH CHAPTER. 6^7
onedoctrinefif the system? — HipLordshlp has r^iked
,v.aBious doctrines, which have generally beem con
sidered, as common to Calvinists and Arminians,
among those, which hp has undertaken ito refute r
mxd must a man either give up all these doctrinesri
totally, or adopt a supralapsarian ^Calvinistick creed,
wijfhput the least reserve; under the ohar^ eithiM- of
prevarication and -hypocrisy, or self deception l-^Con-
sistemy however is not our object, but truth. Me
taphysical speculaticms are often employjed, to supfily
the supposed deficiency of revelation, and to make
the system consistent. As a metaphysician lonay ap
prove the logical conclusion ; when, as a theologian,
I must add, ' It is not a part of revelation, and I
' must exclude it from my creed, from my publick
'instructions, nay, from my thoughts, as far as
' possible. For not reason, but revelation, is the
' ^ndard of truth, " Secret things belong to God."
' Not one step dare I proceed, except as t^e Scrip-
* tuj;e leads the way ; and it appears as much an act
' of submission to the divine teaching, to be will-
' ingly ignorant tof what God has not revealed, as
' U) resceive with the simplicity of a little child what
' he has revealed.' ' As there is a foolish wisdom,
' so there is a wise i^oranoe, in not prying into
' God's ark, nor enquiring into things not revealed.
' I would know all that I need, and all that I may :
' but I leave God's secrets to bimself. It is happy
' for me, if God makes me of his court, though
' not of his council.' ' — It is obvious enough for
' Bp. Hall.

'698

REMARKS

each party to suspect, that those of the other party
deceive themselves : but it would be more salutary
to suspect ourselves, and to pray earnestly to God to
preserve us from the fatal effects of our disposition to
" trust in our own hearts," " which are deceitful above
" all things, and desperately wicked." It is equally
natural to charge one another " with pride and self-
" complacency :" but God alone is able to determine
on which side pride and self-preference most pre
dominate ; and with him we leave our cause. — If
some of us ' have not a complete view of our own
* system :' it must be owing either to natural in
capacity, or to sorae judgment of God in leaving us
to be blinded. The author, for one, has studied
theological subjects, and the Scriptures especially,
(he trusts he may say without arrogance,) raost inde
fatigably, and to almost tbe entire exclusion of all
other subjects and pursuits, for more than thirty-
five years : He has endeavoured to view each part,
minutely, separately, and in connexion with every
other part: and he who searches the heart knows,
that in all his studies, his prayer has constantly been
offered to the Giver of all wisdora, to free and purify
his intellectual eye, frbm all the darkening effects
of prejudices and corrupt -'passions; and to make
him ' of good understanding in the way of godliness.'
— ' A just and merciful God cannot consign any
' part, either greater or smaller, of his rational
' creatures to Inevitable and eternal torment,' or to
the least degree of punishment, except they de
serve it by their sins : and, If they do, he might

ON THE SEVENTH CHAPTER. 6Qg
justly consign the whole to eternal raisery ; indeed
nothing but mercy and grace rescues any of them
.frora it. Provided we use the appointed means, we
may expect that our conduct will be . guided and
governed by divine grace, though it be denied to
others, who do not use the appointed means. But
if the special preventing grace of God, which in
clined us to use these means, should incline others
also, the sarae divine guidance and assistance will
be equally vouchsafed to thera. As no sinner has
any claira to the favour of his Maker, but " God
" has mercy on whom he will have mercy." — 'If
' none are guided to heaven, who sin occasionally :'
the apostles, who acknowledged, that " In many
" things we offend all," have not been guided thithw,
(I suppose, however, it is meant, who take occasion
to sin, encouraged by their principles,) and none, who
, sin habitually, and impenitently, will reach the
mansions of blessedness, whether Calvinists or
Anticalvinists. ,
I- have already produced some extracts from one
'of our bishops, vvho lived in the seventeenth century;
shewing,- that he thought sorae things tenable, and
others untenable, in the systera comraonly called
Calvinism: and I shall conclude these remarks- on
this chapter, by some quotations from a more
modern bishop, to the same effect. — ' If ever you
' should be provoked to take a part in these dispute's,
' of all things I entreat you to avoid, what is now
' becorae very common, .acrimonious abuse pf Cal-
• vinism and of Calvin. Reraember, I beseech you
' that some tenderness is due to the errors and ex-

* '^travagaricifes of h man, eminettt ^s he was in'his
"day, for '^His piety, his wisdom, and his learhittg';
''-and tovv'horti the reformation, in its beginning, 'h
" so muc^ indebted. At least, ttfke especial carfe,
** before you aihi your ishafts at^alvhiism, thatyoR
* know "wh^ is'Ca'lvinism, and what is tibt; that,
¦< jnHihatmasstff doctrine, wiiich it is bf Mfe become
' =the fashion to ^bufse under the -nattre bf CalviniSni,
* you can distinguish, "with certainty, 'be'twteen th^ft
•' 'part xK it, which is notliring%etter than Calvrnlstti,
'and <h^ which belongs to 'our ebrambn Christi-
* anity, and the gfetreral faith bf fhe reft^ntieii
•''churdhes: lest, when you -mean bnly to fall foul
'* of Calvinism, you should utiwarily attack 'sorne-
* tiling more sacred, and of a liigher origin. I
* miirst'say, thitft I 'have found a great want of this
"discrimination in Some lafte 'controversial writings,
tm the side 'of tlae Church, as "fliey were meant to
'* he, -agamst tlie Methodists: the aUthours of w'hidi
' have acquired much applause and reputatibn,^t with
* so little real knowledge of their subject ; that, give
* me the jrt'ineipfles upon which these writtrs argute,
* and I will undertake to convict, I will not say
* Arminians only, and Archbishop Laud.4 but, upon
* fliese principles, I will undertake to convict the
* fathers tif the Council of Trent of Calvinism. So
* fclosdy is a great part of that which is now ignC-
* rantly tailed Clalvinism, interwoven with the very
* rudiments of Christianity. Better were it fbr the
* Church, if Such apologists would "withhold their
* "serviceB. * Kon tali «iuulio, net «lefeD8oribui iitit.'^

't

ON THE SEyENXJI CHAPTER. 7<W
• But the true lesson to be drawn from the failure
' of such disputants, is, that it is not for every one,
' who raay possess: somewhat more, than the ordi-
' nary share of learning, to meddle with these dif-
' ficult subjects."
' Bp. Horseley 's last charge to the clergy of the dioceW of
St» Asaph.

7o2 remarks

CHAPTER VIII.
Containing a ekiep historical Account ot
WHAT are now CALLED CaLVINISTIC DOCTRINES.

P. DLxxi. 1. 1. ' I'he quotations, &c." That
' ' The quotations which have been produced in the three
' preceding chapters, from the writings of the antient fathers,
' and from the works of Calvin, not only prove that the peculiar
' tenets of Calvinism are in direct opposition to the doctrines
' maintained in the primitive church of Christ, but they also
' shew that there is a great similiarity between the Calvinistic
' system and the earliest heresies. The assertion of Simon
' Magus, who is mentioned in the Acts of the Apostles, and
' called by ecclesiastical historians the first Christian heretic, that
" men are saved according to his grace, and not according to
" just works," ' contains in it the essence of Calvinism ; and it
' clearly appears that Irenaeus considered tliis as an heretical
' opihion. We also trace Calvinism m the tenets of the Basili-
' dians, who considered faith as a gift of Nature,' not as the
• rational consent of a mind endowed with free.will, or as in
' any degree acquired by human exertion ; and who represented
' faith and election as confined to their own sect, and conveying
' an assurance of salvation." The Valentinians, like the Cal-
• vinists of later days, affirmed, that one part of mankind is
' certain cf salvation, and another incapable of attjjining it;
' that some raen are naturally good, and some men naturally
' bad; some ordained by nature to be saved, others to perish;
' and they called themselves the elect seed, pre-ordained to sal-
• vjition. The IVianichseans denied the freedom of the huraan
• will; spoke of tbe elect as persons who could not un, or fail

ON THE EIOHTH GHAPTER. 70S
' men are saved, According to the grace of God,
' and of our Lord'Jesus Christ,' and not according
to 'just works,' ' contains the essence of Calvinism,*
and of Christianity. If this is the Calvinism, of
vvhich his Lordship is about to give the history, he
must begin from the first promise, or prophecy: " I
" will put enraity between thee and the woraan, and
" between thy Seed and her seed : he shall bruise
" thy head, and thou shalt bruise his heel :" ^ and
trace, it through all the Scriptures to. the last
chapter of Revelation. " Let hira that is athirst,
"come; and whosoever will, , let hira take of the
"water of Yiie freely." But tobe 'saved bythe
' grace of Siraon Magus and his Helena, Is a widely
' different thing :' and Irenseus might well cbnslder
it as an heretical, or rather a most blasphemous,
opinion.* ' The original of this train of hereticks,'
(Valentinus, Basilides, Saturninus, the Mani-
chees, &c.) ' is to be fetched from Simon Magus,
' ' whose assertion was: that Christ had neither come.

' of salvation ; and contended that the, nature of man is inca->
' pable of improvement or change. These and other heretics
' ' of the second and third centuries, who maintained similiar
' ' opinions, were all of the Gnostic sect ; and their religion wa«
' ' a mixture of the tenets of the Eastern philosophy wilh the
' ' truths of divine revelation. The absurd notions which they
^ ' held concerningahe origin of evil,- and the creation and govern-
' ' ment of the -world, were so manifestly contrary to the principles
!¦ ' of the Gospel, that very little notice is taken of them by the early
'¦¦ ' orshodox fathers; but enough is said to shew, that they con-
^ ' sidered their doctrines concerning grace, faith, electiov, and
" ' salvation, as heretical and unscripiuraL'
I*' ' Gen. iii. 15. * Remarks on vi, ch. Refutation.
iii 2

(

7a4'^ REMARKS^
* nor suffered any thing' of the Jew». Wlisrefows,
' making himself the Father^ Soni and Holy Ghost,
* h© affirmedj, that he had appeared, only in^siheWi
' (putaiiv^;)tin the person of the Son ; and' so that
' he had suffered as the Son among: the Jews;
'that in truth he suffered not, but in appea*an«e
' only.- — Now what Simon" Magus said of himself,
'when he matle himself the Son,- those who ib\-
lowed said, of Christ:" that is, they saidj- that
Christ did not suffer in reality, but in appearance
only. Hence it is manifest, that Simon- meant,
' that' men are saved by^ his grace, and not according
' to. just vvorks. He was the Messiah, by whbse
gcace,! and'that of his Helena, men must be saved;
' and nrlght be saved, if they trusted in them, how
ever wicked they had been, and continued .-^What
Calvinist ever considered ' faith. as the gift, of na-
' ture ?' Unless- ma/Mre and grace, nature^ and- God'f
be the 'same. ' Confined to their own sect,' l-vewly
belieye^ that thousands and ten thousands, who
dissent frora my creed, as to those doctrines, which
are more properly called Calvinistick, are in the
way of salvation ; and sball be " kept by the power
" of God, throngh faith unto salvation :"^ and'that
thousands'and ten thousands, who profess and con
tend for these doctrines, will not be saved: becjuise,
however sound their creed, they have only a dead
faith. — Do Calvinists say, that one part of' raankind
isnaturally good ?-^' That some are ordained' i^
* natiere to be saved, others to perish?' It seepis,
' Ep. Pearson.

ON THE EIGHTH CHAPTER. 70'5
from hence, that Nature dbes mean the sattlfe 'as
God, in this argument ! None have a right tb ik^
thethselves the elect sfeed, e.^ccept thdse who Sh^w
their effectual calling, by their holy lives: artd this
many Calvinists fail to db. But to all who do,
whether Galvinists or hot, we may Say, " Yfe &r'e a
" chosen gdneratibn, &c." ' Elect persons, who
' could not sin: His Lordship has lately spbken tif
Galvinists, as perstjiis, who cherish the persuasion,
'that the infallible guidance of the Spirit, will ulti-
' mately lead thetn to heaven, though they may
'occasionally sin.'^ Attd just before, he has sknc-
tiohed, by quoting, d passage from Heylin, which
implies, that encouragement to the rtibSt abb
minable liceiitiousn^SS is a fair inference frora Cal
vinisra, ' either supralapsarian or sublapsarlan :^ yet
here the Calvinists rCsfemble the ManlfehaednS, who
said, that ' elect persons could nbt sih I' Thus,
incpnsistency is not peculiar to Calvinists.
P. DLxxii. 1. 5. Note. ' Works are of no avail
' to salyation, but that it depends solely on the
' knowledge of things above ;' — th^t is, merely bti
barrfen speciilatioh. We hold, '" that nothing avall-
" eth in Christ Jesus but a new creation ;" " but
" faith which worketh by love ;" " but keeping the
"commandments of God." " For this Is the love
*' of TGod, that we keep his commandments, and his
"comraandraents are not grievous: for vvhatsoev^
«' is born of God overcometh the world ; and this is
" the yictory wbich overcometh the world, even our

VOL. II.

Page 570. ' Page 579'
Zz

706 IlEMAEKS
" faith. Who is he that overcometh the vvorld ;
" but he that believeth that Jesus is the Son of
" God."^ But enough has been said on our con
trariety to these ancient hereticks.'
P. DLXXiii. I. 5. ' The peace, hc.^ In this
' Historical Account of what are now called Calvlii-
' istic doctrines ;' the whole Scripture is passed oyer:
but if the doctrines in question are not contained
" in the oracles of God ;" they ought to be expunged
from our creed, at whatever time they were intro
duced. ' Holy Scripture containeth all things neces-
' sary to salvation : so that whatsoever is not read
' therein, nor may be proved thereby, is not to be
* required of any man, that it should be believed as
* an article of the faith, or be thought requisite or
.' 1 Cor. vii. 19. Gal. v. 6. vi. 15. 1 John v, 3—5.
* Remarks on book vi. Refutation.
' ' The peace of the church seems to have been very little dis-
' turbed by any dissension upon these points during the first four
' centuries j and as a proof of this, it may be observed, that
' there is nothing of a controversial spirit in the exposition tlie
' fathers have given of the texts in Scripture, -which have since
' been the subject of so much (dispute. They explained not only
' the true sense of these passages, but the sense which was
' admitted and understood to be the true one by all the members
' of the catholic church. The principal object of their writings
' was, to establish the divine origin and superior excellence qf
' the gospel-dispensation ; and to enforce the duty and necessity
' of lively faith and practical obedience. The universality bf
' the redemption purchased by the death of Christ, the assistance
' of divine grace vouchsafed to every sincere believer of the
' gospel, the freedom of the human will, and the possibility of
' every christian working out his salvation, are treated in the
' passages I have quoted, as fundamental and undisputed truths.'

ON THE Eighth chapter. 707
' necessary to salvation.' ^ If this be so, it is of no
manner of consequence, whether the doctrines, called
Calvinistick, were broached, in the first, second,
third, or fourth century ; or not till the days of
Calvin ; or even, not till the synod of Dort. If
they are not found in the Scripture, they have no
authority ; and if they are, frora thence they derive
all their authority.— -As far as the New.Testament is
concerned, the question has been fairly met and
debated: but, in introducing my remarks on thia
chapter, I must take the liberty of going back, in
the date of the history, to tiraes preceding those of
the evangelists and apostles themselves.
It is nbt to be supposed, that any exact or full
proof can here be adduced, concerning the history
of those doctrines, which are now called Calvin
istick, from the Old Testaraent ; especially in the
close of thls^ work. But do we hear no report of
them ? Nothing suited to excite the expectation of
a raore full enunciation of them, In the days of the
Messiah, the Fulfilment of all the prophecies, and
the Substance of all the types and shadows of the
old dispensation? — His Lordship has included, in
those tenets of Calvinisra, which he undertook to
refute, several doctrines, that are not generally re
garded as Calvinistical : and this will rather increase
the labour of what is here intended. Some sub
jects, however, treated of separately, appear to be
coincident, as far as our arguraent is concerned. I
shall advM, 1. To the doctrine of original sin,
* Article xvi.
T.Z2

2. ^reer-vyill, speqial grajce, or reg^ner^tit^n. 3. Jus
tification by faith. 4. Election, or the (i^cJCP;? pf
¦God. 5. Final perseveranc(?. If any PRt'Ciep ar^
given MS, on tfiese subjeots, fayouraljl^ to tj^e Cal
vinistical doctrines ; vfg ,m,us|; pf coyrs^ date the
history of these doctrines, very faf back, in th^
annals of fjie chufph, and assign tbehj a very reniotp
antiquity. , 1. Original ^in^ or the entire dpprayity of hnroan
nature^ as engendered of Adam's ffill^p race. " God
" savw tliat the wickedness of ^nqn wa^ gre^t ip the
'.' earth ; and that eyery im^glnatipr} pf the thoughts
" of his heart vvas only evil pQntiiiually."-rr" Ai^d
•f Go.d looked upon the eartli ; an4 'bfi'^bW it ^&s
" cprri^pt; for all flfsh h?id corrupted his way ijpop
'" the e^rth." " The imaginations of m^n's hpart j?
" evil ^rpm his youth."* " Who c§n bring a c|^^
" tnjng put pf an uncleap ? Not one." " ^^t is
" man th^t he shpuld tie clean ? Apd he that is barn
*' of a won|an, that hg sfp^ld b^ righteous 2 ^^llpH
", he putteth no tru^t in his saints ? yea tl^e l^?,ayeRj
" ^re nol clean in his, sight. I^PW >T)Wch mprp ahq-
" minable and filthy is man, who drinketh^ iniquity
" like water!" '? Ho^ can infiR b,e justified vyitli
" God ? Or hovy^ can he be clean, who is bo^rn qf ^
" vvoman?"^ " The Loi^e^ Ippked down fropi hpay^p
" i^pon the children of in,en," (or of Adan?,) 'ft?,
" s^e, if there were gny that did understand, ^^
'•' seek, after God. Theiy are all gone ?side, they 9|i;e
" altogether become filthy, there is none tijat doetjh
' Gera. vi. 6. 12. viii. 21. * Jokxiv. 4. xv. 14— 16. xxv. ?.

ON THE 6i(JHT^ chapter. 7'0^
" good, no not one." " behold, I vV^s sfiapen in
" vvickedness, and In sin did my linbthei' Conceive
«me."^ "Lo, this have 1 found, tMt ^od h&tli
" made man upright ; but he fiath fountf out ma'ny
" inventions.'" " He that trusteth In his'ov^n h&irt,
"is a fo6I."^ "The heart Is deceitful' ^bv^e all
" things, and desperately vvicked : who can' know
" it."* Is there rio Intimation In these fex!ts of
man's dejiravlty ? of ariy material arteration, sitice
God created Hlnv In his own image, arid pronounced
Rim very good ? Is there' hd preparation' m'ade, for
the full declaration of the^ dbcf rine, by the apostle:
" By brie rhan sin ehtisred' into the vvbVld, and death
" by sin, and so'death passed upon all rteh;' because
" all have sinned:" " By one man's disobedience'
" many becarne sinners ? &c." C-th ^rbriger and
Aiot'e' unqualified language, on the siibjeCt, be' d^ed
by Calvinists ? And, if this doctrine belong t'6 the
tenets' of Calvinism, in giving* an historical'^ acCO^t
of these tenets, ouglit this most irrip6rtant part of
the history, tb' have beeriwholly kept'out of sight ?
2, Free-will!, special 'gi'at^e, or regeneratibh." " The
"¦ LbR'n thy Gbd vVill circutncise thy heart, and ' the
" hCairt' of thy seed, tb love the Lbiib thy Gbd, With
"all thine' heart, alid' with' all thy soul, that th'bii
" mayest live. Corripare this with what had been
before spbken ; " The Lord bdth not' giveh you an
"heart tb' perceive, and eyes to sfee, ahd eafs to
" hear unto thisday;"* " That hC may incline biir'
' Ps. xiv. 2, 3. li. 6, ' Prov. xxviii. 26.
3 Ec. vii. 2J). Rom. iii. .9—20. "'Jer. Xvil. 9.
> Deut. xxix. 4; xxx'. 6:

7 10 EEMAEKS
*' hearts unto him to walk in his ways, and to keep
" his commandments, &c." ' " The Lord hath
" heard the desire of the humble ; thou wilt prepare
*' their, heart, thou wilt cause thine ear to hear."
" Create in me a clean heart, and renew a right
*' spirit within me."^ " I will put my law in their
" inward parts, and write it in their hearts." '^ 1
*' will give them one heart and one way, that they
*' may fear me for ever "^ '' I will give them one
" heart, and I will put a new spirit within them ;
" and I will take away the stony heart out of their
*' flesh, and give them an heart of flesh, that they
*' m^y walfc in my statutes, and keep mihe ordi-
" nances and do them."* " I will sprinkle clean
^' water upon you, and ye shall be clean ; from all
^' your filthiness and from all your idols will I cleanse
you : a new heart also will I give you, and put a
new Spirit within you ; and I will take away the
" heart of stone out of your flesh, and I will give
" you an heart of flesh ; and I will put my Spirit
" within you, and cause you to walk In my statutes,
" and ye shall keep my judgments and do them."
*' I will pour out upon the house of David and upon
" the inhabitants of Jerusalem, the Spirit of grace
" and supplication: and they shallJook to me,, whom
" they have pierced, and they shall mourn, &c."'-^
Is there np intimation, in these scriptures, of special
new creating grace, taki7ig the lead In the change of
character, predicted, or promised ? Is there nothing,
T 1 Itings viii. 58. * Ps. x. 17- li. 10.
» Jer. xxxi. 33. xxxii. 39. ^ Ez. xi. 19, 20.
* Ez. xxxvi. 25—27. Zech, xii. 10 — 14. 3

ee

ON THE EIGHTH bHAPTEfi. 711
_ on which our Lord might properly ground his ques
tion to Nicodemus, concerning regeneration, " Art
" thou a teacher of Israel, and knowest not these
" things ?" Is there nothing parallel to the apostle's
declaration, " It is God, that worketh in us both to
" will and to do, of his good pleasure ?" And ought
this wholly to be passed over, in the history of the
doctrines, now called Calvinistick ?
3. JTustificatlon by faith. Abraham " believed iti
" the Lord, and he counted it to him for righteous-
" ness."^ " Blessed is he, whose transgression Is
" forgiven, and whose sin is covered : Blessed is the
" man to whom the Lord iraputeth not iniquity."*
" If thou, Loed, sbouldest mark iniquity, O Lohd
" who shall stand ? But there is forgiveness with
" thee." " Enter not into judgraent with thy ser-^
" vant; for in thy sight shall no man living be jus-
" tified."^ " Surely shall one say, in the Lord have
" I righteousness, and strength." " In the Lord
" shall all the seed of Israel be justified, and shall
" glory," " By the 'knowledge of him shall my
" righteous servant justify raany ; for he shall bear
" their iniquities."* (' That we vvho knovv thee
' novv by faith.'* " This is life eternal to know
" thee, the only true God, and Jesus Christ, whom
" thou hast sent.'"*) " I will raise up unto David a
'•' righteous Branch, and a King shall reign and pros-
' Gen. XV. 6. John viii. 56. Rom. iv. 1—5. 9^25. Gal. iii,
6-29. Heb. vi. 13—18. xi. 8—17. Jam- 'i- 23.
^ Ps. xxxii. 1, 2. Rom. iv. 6'— 8. ' Ps. cxxx. 3, 4. csliii. 3.
* Is.' xiv. 24, 25. Iiii.' 11. ' <^1- Epiphany.
' John xvii. 3.

712 REMAIKS

" per ; and, shall execute judgraent and justice in the
" earth. In his days Judah shall be saved, and
" Israel shall dwell safely : and this is ther name
"^ wherfeby he shall be called. The Lord our Right-
" npusNESS."* " To make an find of sins," (or. sin-
pfferlngs,) " and to make reconciliation fbr ini-
',' quity, and to bring in everlasting righteousness."-
" But the just shall live by his faith :" or, " the just
" by his faith shall live."" " Take away the filthy
" garments from hira : and to hiin he said. Behold
" I have caused thine Iniquity to pass away, and I
*.' will clothe thee with change of raiment."* If
tlien justification by faith, (except as explained in a
certain raanner by Anticalvinists,) must be con-
sjidcredas a tenet of Calvinism : these clear intima
tions in the Old Test,a,ment, especially as connected
vyith inspired comments on them in the New Testa
ment, ought npt to have been passed over, in the
history of those tenets.
4, The divine decrees, with election, &c. " God
" s^nt me before, you to preserve you a posterity in
", th^ earth, and to save your lives vvith a great deli-
", vfirance: so novv. it was not you who sent nie
"•. hit,her, but God."* "As for you, ye thought
" qyil against me: but God meant it for, good.""
" I am sure, that the king of Egypt vvill not let you
"go, no, not by a mighty hand/' " In very deed
' Jff. *4'i. A, 6. xxxiii. 15, l6. I Cor. i. 30- 2 Cor. v. 21.
2 Pet. i. 1. > Dap. ix, 24. Rom. iii. 21—26".
3, I^a^, ii, 4, I^om. i. 17. Gal. iii. 11. Heh. x. 38.
? Zech. iii. 4. G3I. iii. 26, 27. * Gen. xiv. 6—8. Acts ii.
2-3, iv. 23'. « Gen, 1. 20.

«N THE EIGHTH CHAPTER. 713
" for this cause have I raised thee up, for to Shew in
" thee my power,, and that my name may be exalted;
" tdiroughout all the earth.'" " The Lord had ap-
" pointed to defeat the good counsel of Ahithophel,
" to the intent that the Lord niight bring evil upon
" Absalora.'"' " I know that God hath determined
" to destroy thee ; because thou hast done this, and
" hast not hearkened unto my counsel."** " He is
" of one mind, and who can turn hira ? And what
" his soul desireth even that he doeth. For he per-
" formeth the thing that is appointed for me ; and
" many such things are with him."* " The Lord-
*' bringeth the counsel of the heathen to nought;
"- he maketh the devices of the people to be of none
" effect. The counsel of the Lord standeth for
" ever, and the thougbts of his heart to all gene-
" rations."' " There be many devices in the heart
" of raan : nevertheless the counsel ofthe Lord
" that shall stand."" " I know, that whatsoever
" God doeth It shall be for ever; nothing can be put
" to it, nor any^ thing taken from It."'' " A remnant
"'.shall return. The consumption decreed shall over-
"flow'with righteousness. For. the Lord God- of
"•hbsts.shall make a consumption, even determined
"in the midst of all the land."* "Tbe Lord of
"Hosts hathsworn, saying, Surely, as I have thought,
" so shall it come to pass ; and as I have purposed,
'' Ex. iii. 19. ix. l6. Rom. ix. 17, 18.
¦' 2 Sam. xvii. U. 1 Thes.. i. 9- 1 Pet. Ii. 8.
i 2 Chr. xxv. l6.- Luke xxii. 22. * Job xxiii. W, 15.
i Ps, xxxiii. 1,0, 1 1. Eph. i. 11. " Piov. xix. 21.
' Ec. iii. 14. ' is, X. 22, 23. Eom. ix. 27, 2S,

714 , EEMARKS
" so shall it stand." " For the Lord of Hosts hath
" purposed, who shall disannul it ? and his hand ig
" stretched-out, who shall turn it back?'" "Hast
* thou not heard long ago, how I have done it ; and
" of ancient time's how I have formed it ? Now have
" I brought it to pass, that thou shouldst be, to lay
" waste ruinous cities Into desolate heaps, therefore
" their inhabitants were of sraall power, &c."*
" Declaring the end from the beginning, and from
" ancient times the things that are not yet done,
"saying, my counsel shall stand, and I will do all
" my pleasure." — " I have spoken it ; I will bring it
" to pass ; I have purposed it ; I will also do it."*
" Who is he that saith, and it cometh to pass,
" and the Lord commandeth it not ? Out of
"the mouth of the most High, proceedeth not
« evil and good ?"* — " Thus saith the Lord
*' God : It shall also come to pass, that at the
" same time shall things, come into thy mind, and
" thou shalt think an evil thought ; aud shall say,
" &c." — " Art thou he of whom I spake in old
'' time to my servants the Prophets of Israel, that I
" would bring thee against them ?"* — " He doeth
" what he vvillin the armies of heaven, and ahiong
" the inhabitants of the earth, and none can stay
" his hand, or say unto himj What doest thou ?"— ^
" Unto the end of the war desolations are deter-
" mined." — " And that deterrained shall be poured
" upon the desolate." — " He shall prosper till the

' Is. xiv. 24 — 27. * Is. xxxvii. 26, 27. ' Is. xlvi. 10, 11.
¦? Lam. iii. 37, 38, s Ez. xxxviii. 10, 17.

ON THE EIGHTH CHAPTER. 7 IS
" indignation shall be accomplished : for that that js
" determined shall be done.'" This is a part of the
history of the doctrines now called Calvinistick, in
respect to the decrees and purposes of God in gene
ral ; of which we should by no means lose sight, in
our enquiries on these subjects.
Concerning personal gratuitous election to eternal
life, less satisfactory docuraents raay be expected.
The ages preceding the fulness of times, for the
appearance of the promised Messiah, exhibited di
vine truths, principally under types and shadows:
and the election of Abraham, and of his descendants
in him, to be outwardly " the elect and chosen
" people of God," was a shadow of " our election
" in Christ, from the foundation of the world," to
be truly and spiritually his people, his worshippers,
his children : " a chosen generation, a royal priest-
" hood, a holy nation, a peculiar people." Yet the
very circumstance of one people being chosen, not
for their righteousness, but because of their natural
relation to chosen Abraham, to the enjoyment of
very valuable religious advantages, which vvere with
held from other nations, not more undeserving than
they ; is not only an outward shadow, of our
election in Christ, and for his sake, as his seed by
regeneration, not for our works, to spiritual and eter
nal blessings, but it is an instance and example ofthe
divine sovereignty, in conferring undeserved benefits ,
on some, and not on others, according to the " good
" pleasure of his will ;" in a manner, which many de-
«,-¦¦'
' Dan. iv. 35. ix. 26, 27. xi. 36".

7 1 6 REMARKS
claim against, as "respecting persons." — In attempt
ing, however, tb prove, that the histol'y of the tenets
now Called CalvInistli^Jk, ought to begin with the very
first revelation, vvhich God made to fallen man,
even as to personal gratuitous' election to eterrial
life : I hope to adduce a few intimations, which,
(especially with the divinely inspired coraraents on
them in the New Testaraent,) may b^ thought
worthy of peculiar notice in this' arguitient. — The
election of Israel, as a nation, in Abrahara, it Isd-
Inwed, was only to outward advantages : but vi^s riot
the choice of Abraham, " the father of the faithful,"
personal, gratuitous, and to eternal life ? — That it
was personal, cannot be doubted. — " Lobk' linito
" Abraham, your father, and unto Saiiah, that bare
" you ; for I called him alone, and blessed and
" encreased him."^ It is also evident, that it vvas
gratuitous : "Your fathers dwelt on the other side of
" the flftod in old time, even Terah, the father of
" Abraham, and the fltther of Nahor ; artd they
" served other gods : and I took your father Abra-
" ham, &c."^ This example is also a strikirtg il
lustration of effectual calling. Is it even said of
Abraham, that he first beg^n to call upPn God ?'
Is not the principium, the beginning, always ascribed
unto God ? — And that Abraham's election was to-
etemal life, the whole Scripture's declare.' The
sflrae things might be shewn personally concerning
' Is. li. 1,2. ' Josh. xxiv. 2, 3. Acts vii. 2, 3. Rom. iv. 1—5.
' Gei). xii. 1— 3. xv. 1. xvii. 7. Ex. iii. 15. Is. xii. 8-10.
Matt. xxii. 32j Luke xvi. 22. Gal. iii. 9~29. Heb.vi.
13—18. xi. 10—16.

ON THE EIGHTH CHAPTER. 717
JsMC and Jacob ; whose faith and piety, and salvation,
as the chpsen of God, are fully attested in Scrip
ture ; ' while all that can be said concerning Ishmael
and Esau, is that, their final rejection is not explicitly
and directly reyealed ; and we are not allowed to
decide any thing on such subjects, beyond express
revelation.' — But a profound silence is observed re
specting them, except such terms as these, "profane
" :psau," " Esau have I hated." " The son of the
" bond wpraan shall not be heir with the son of the
•' free wonian ; so then, brethren, we are not children
" of the bond wpm^n but ot the free." — " Yet
" have I left me seven thousand in Israel : all
" the khegs which have not bowed unto Baal, and
'f every month which hath not kissed hira." Does
this passage, with the apostle's comment on it, give
no intimatipn of a gratuitous personal election to
eternal lifp, made within the national gratuitous
^leptipn to many external advantages ? ^ " Blessed
" is the m^n whom thou choosest and causest to
" approach unto thee, that he may dwell in thy
"coqrts."' ^'Remember rae, O Lord, with the
" favour that thou bearest unto thy people : Oh,
" visit me vvith thy sftlvatibn : that I may see the
'^ good of thy chosen ; that I may rejoice in the
** gladness of thy nation : that I may glory with
"thine inheritance."'' Does this most fervent
prayer relate to, npthing more, than the outward
¦ Gen. xxviii, H— 15 xxxi. 42 xxxii, 28, 29- xlix. 10. Mark
xiii. 26, 27. Heb. xi. 13 — 16. * 1 Kings xix, 18. Rom. %'i. 2—7.
' Ps. Ixv, 4, » Ps. cyj. ^, 5. 2

718 remaek:s
advantages of Israel, as a nation ; of which, it is
highly probable, the Psalmist was at the time in
full possession ? — " The holy seed shall be the sub-
" stance of it." — " I will bring a seed out of Jacob,
" and out of Judah an inheritor of my holy moun-
" tains ; and mine elect shall Inherit it, &c." — " Ye
"shall leave my name for a curse unto ray cAo,?en:
" for the Lord God shall slay you, and call his
" people by another name."^ Was not this a pre
diction of the rejection of the elect nation of Israel,
except an elect remnant among them, who, with the
elect Gentile converts would be called by the name
of Christians ? And also of a future elect multi
tude, to descend from the present stock of Jews,
who shall at length be called into the Christian
church, and re-established in their own land ; and
for the sake of whoin,' the nation has hitherto been
pre.served from utter destruction, and as a separate
people ? ' If these things are so ; (for " known unto
" God are all his vvorks, from the beginning of the
" world ;") personal election from the beginning ;
gratuitous election to eternal life, is taught in the
old Testament, and from the fall of Adam : and the
history of the tenets novv called Calvinistick, ought
to commence from that time.
I speak not of reprobation or preterilion: they
who are not elected, are passed by ; which is nearly
all that the New Testament teaches on the subject:
and, though Calvin and others have abundantly sup
plied this supposed deficiency ; a majority of thoSe
* Is. vi. 13. Ixv. 9. 15. 22—25. Matt. xxiv. 22.

ON THE EIGHTH CHAPTEE. 719
called modern Calvinists, especially among the
evangelical clergy, choose to adhere to the reserve
of the Scripture, even if reproached for so doing.
5. But can any thing be produced concerning
final perseverance from the Old Testament ? — " The
" Lord will not forsake his people, for his name's
" sake : because it hath pleased the Lord to make
" you his people." ^ " He hath made with me an
" everlasllng covenant, ordered in all things and
" sure : for this is all my salvation, and all my de-
" sire."^ — " The righteous also shall hold on his
"way: and he that hath clean hands shall wax
" stronger and stronger,"^ " The steps of a good
" man are ordered by the Lord, and he delighteth
" In his ways : Though he fall, he shall not be
" utterly cast down : for the Lord upholdeth him
" with his hand." " The salvation of the righteous
" is of the Lord ; he is their strength in time of
" trouble : the Lord shall help, and deliver them ;
" he shall deliver them from the wicked, and save
" thera, because they trust'in him."* "The mercy
" of the Lord is from everlasting to everlasting
" upon them that fear him."' " They that trust in
" the Lord shall be as Mount Sion, which cannot
" be removed, but standeth fast for ever."'' " The
" path of the just is as the shining light, which
" shineth more and more unto the perfect day."'

' iSam.xii. 22. Rom.Tx. 1—3.
* 2 Sam. xxiii. 5. Is. Iv. 3. Heb. xiii. 19- ^ Job xvii. 5.
¦» Ps. xxxvii. 23, 24. 39, 40. ^ Ps. ciii. 17. Jer. xxxi. 3.
6 Ps. cxxv. 1. ' Proy. iv. 18. John iv. 14.

720 REMARKS
"Ajust man falleth seven times, and riseth up
"again: but the wicked shall fall into mischief."^
" I will bring the blind by a way that they know
" not : I will lead them in paths that they have not
" known :'*I will make darkness light before them,
" and crooked things straight. — These things will I
" do unto them and not forsake them." " Israel
" shall be saved in the Lord with an everlasting
" salvation; Ye shall not be ashamed or confounded,
" world without end," - — " For the mountains shall
" depart, and the hills shall be removed : but my
" kindness shall not depart from thee ; neither the
" covenant of iny peace be reraoved, saith the Lord
," that hath inercy upon thee."* — " I will make an
*' everlasting covenant with' them, that I vvill not
" turn away from them to do them good : I will put
" my fear into their hearts, that they shall not depart
" from ine."'*
If these texts are not a full proof, that all the
special points of doctrine now called Calvinistick,
are found in the Old Testament ; (and If so, cer
tainly In the New ;) it cannot be denied, that S9
many passingcs, on each of these points, are not to
be found in any, writings of the Anticalvinists : and
that, in quoting many of them, they would deem it
indispensable to add some comment, to prevent their
readers from misapprehending them, and supposing
thetn to mean any thing Calvinistick. I am confi
dent, therefore, that I have proved, some intimations,
' Prov. xxiv. 16. ' Is. xlii. 16. xiv 17. ' Is. liv. 9 — 10,
¦» Jer. xxxii, 40. — Remark on p. 124, 1. 11. Refutatioii, Vol. i.
p. 290, 291. And remark on p. 449, Refutation.

OK THE EiGHO'rf CHAPTER. 7!2V
of all these tenets to be coeval with every part of
revelation: and, as to any subsequent history of
them : it may be useful, as other ecclesiastical his
tory is, for various purposes ; but it proves nothing
at all concerning the trtith or falsehood of them.
" To the law and to the testimony."
This premised, I proceed to make a few reraarks
on the historical account, which follows in the Re
futation. I shall not bestow pains in disproving the fact,
that the fathers, till the tirae of Augustine, vvere
not engaged in controversies on these subjects ; or
that raany of thera were, so to speak, Anticalvin
istick, in several particulars. But a few hints raay
be dropt on this subject.
1. Augustine expressly says, that the fathers
wer^ well acquainted with the doctrine of pre
destination. ' Procul dubio noverant pradestina"
tionem, '
2, When Pelagius brought forward his sentiments,
against original sin, and for free will, in the sense
of raodern Anticalvinists ; and Augustine answered
hira : the church in general condemned the tenets of
Pelagius as heretical, and that sentence was never
reversed. 3. When Augustine brought forward his doc
trines, the substance of modern Calvinism ; many
seem to have been convinced, that they had kept
back part of the truth, and had spoken Incautiously
on some subjects : but neither father nor council
presumed at that time, or long afterwards, to bring
any charge against Augustine, as heretical in his
VOL,. II. 3 A

722 REMARKS
sentiments. Whatever individuals thought, or
wrote, he was never censured by publick authority ;
nay, his testimony itself afterwards became great
authority, even to the reformation; and then, it
became still greater. Novv ; this does not appear,
as if he had broached new doctrines, never before
heard of: but rather, as if he had recalled to men's
minds; truths, which had, in process of time, been
partly effaced from their memory ; but, when thus
recalled, were at once recognized as old acquaint
ance : Or rather, that, comparing his doctrine
with the holy Scriptures, they discovered, that he
had stated the true doctrine, from which they had
deviated. P. DLXXIII. 1.27. 'This harmony, &c.'^ The'
* ' This harmony and agreement continued to the beginning of
' the fifth centur}', vvhen Pelagius extolled the powers of the
'' human mind to a degree ¦Which superseded all influence of the
' Holy Spirit. He was warmly opposed by Augustine, Bishop of
' Hippo in Africa, a man of lively parts, but of unsteady prin-
' ciples ; of active zeal, but so deficient in learning, that it is
' doubted whether he could read the Scriptures of the New Tes-
' tament in their original language, or was acquainted with the
¦ ' writings of the primitive Fathers. He was in the early part of
' his life a Maniehsean, and though he had renounced that heresy,
' sorae remains of it seem to have been still left upon his mind;
' and in combating the error of Pelagius, he naturally fell into the
? opposite extreme. Nbt content with as,serting the necessity of
' divine grace in forming a Christian temper and a saving faith,
' he maintained that human exertions are of no avail, and that
' the whole of iflan's salvation is effected by the urresistible ope-
' ration ofthe Holy Spirit; and that God, from the foundation
' of the world, decreed to save some men, and to consign others
' to eternal punishment : thus were the tenets of the Basilideans
' and Valentiniaris upon these points, without the ether ab-

ON THE Eighth chapter. 723
doctrine of Pelagius,; in respect of original sin, the
freedom of the will, and special grace, can scarcely
be distinguished from that ©f the quotations, in the
Refutation, from Origen, Chrysostom, and others,
even by a shade of difference ; except, as Pelagius
more directly denied, what they kept out of sight,
explained away, or only denied by consequCnce.-^' A
' man of unsteady principles.' That is, Augustine,
as he. grew older, thought that he had become wiser:
3nd, after a ihore thorough investigation of the Scrip
tures, he was convinced, that he had toO hastily
sanctioned opinions, in eager controversy with one
description of hereticks, which were themselves
heretical : and he was not too proud, openly to con
fess this, and to publish his retractations.-; — He had
not sworn, (as some have been required to do,) never
tp change his opinion ; and, having changed his
sentiraents, he counted It his duty, publickly to ac
knowledge it ; and to contend for those doctrines
which he had forraerly opposed. — ' So deficient, &c.'
' St. Augustine, the best learned of all ancient

' surdities of those sects, brought forth, from the same impure
' source of Eastern Philosophy, by a person of high station in
' the church, of irreproachable character, and in other respects
' of orthodox faith, and put into a regular and systematic form,
' for the purpose of refiiting an acknowledged and dangerous
' error. But even these advantages, aided by ingenious reasoning
' and an imposing style, could not procure a general adoption of
' the novel doctrine of Absolute Decrees ; and almost the whole
' body of Christians still 'adhered to the opinions concerning pre-
' destination and grace, which had prevailed, without interruption
' or doubt, for more than four hundred years.'
3 A2

724 BEMARKS
' doctors.'' I ovvn myself incompetent to decide
the question, on Augustine's learning, between his
Lordship and the compilers of thq Homilies : but
probably the latter meant, the * most learned theo-
' logian, the greatest proficient in the school, of
' Christ ;' which he might be, though he were not
well versed in the Greek language, xir in the writings
of the primitive fathers. — ' To enlarge upon his eru-
* dition, of every kind, would be the same thing as
* to pour light into the sun. He must be a stranger,
' as vvell in his writings, as in those of other men,
* who does not know, that Augustine was eminent, in
* the whole circle of the best learning : but that he
* held the first place in theological questions."^ —
* What an excessive compliment is here paid to a
' man who, in reality, had not a sufficient quantity
• of erudition, and of judgement, to entitle him
* to this character, or to any thing like it!'^ Jortin
does not deny that Augustine had learning, though
not equal to what Cave had stated : and as to
Augustine's judgraent ; it could not be supposed,
that Jortin y/ould concede it, for Augustine and
Jortin were of opposite opinions, on these sub
jects ; ' Grant me discernraent, 1 allow it you.'''
' The opposite extreme,' is the doctrine now called
Calvinisra ; between which and Pelagianlsra, modern
Anticalvinists think they have found a middle path :
' Homily on Idol3try. 2 Part. * Cave.
' Jortin. * Cowper.

ON THE EIGHTH CHAPTEE. 725
Few however walk steadily in it ; for almost all are
far more apt to lean towards the Pelagian extreme,
than to its opposite. — It would make the argument
clearer, if his Lordship had produced passages from
Augustine, which assert that ' human exertions are
' of no avail, and that the whole of raan's salvation
' is effected by the irresistible operatlotl of the Holy
' Spirit.' — ' The free will of man, belngheld cap-
' tive, has power (valet) only to sin ; but it has no
' power {non valet) unto righteousness, except as
' divinely set at liberty, and assisted. The wills of
' men cannot resist, but that God may do what he
' willeth : seeing, that he doeth even with the very
* wills , of men what he willeth, and when he
• willeth.' — ' No will of man resisteth God, when
* he willeth to save. — For to will, or not to will, is
'so in the power of him who willeth, or willeth
' not ; that it doth not hinder the divine will, nor
' overcorae the divi7ie power.' — ' This grace is re-
' jected by no hard heart; for, it Is therefore given,
' that it inight take away entirely the hardness of
' the heart,' ^— " I will take away tbe stony heart
" out of their flesh, and will give them an heart
" of flesh ; that 'they may w^lk in my statutes, and
" keep mine ordinances, and do them."^-^'* It is
" God that worketh in us both to will and to do."
It is evident, Augustine only meant, that divine
grace, when God wlUed to save, would overcome all
resistance, in the most obstinate heart; and pro
duce a willingness to obey the call of the gospel. —

Augusime. ' Ez. xi 19^ 20. xxxvi. 26, 27.

726 REMARKS
" O Lord, thou art stronger than I, and hast pre-
" vailed." * — ' It is not said, " It is not of hira that
" is unwilling and despises, but of God wh6 har-
" dens." ' Nothing is done by God to make men
* worse : only that is not bestowed which might
* make them better.' 'All men die in Adam, being
* one mass of Iniquity. This death may be called
' a debt due to divine justice : which, whether It be
* exacted, as with some, br remitted, as with others,
* there is no iniquity.' *-^This is a specimen of
Augustine's divinity in its most objectionable parts.
He was very far indeed from antinomianisra : only
he shewed the true source and origin of genuine
good works, and for what purposes they were avail
able : and among these, to contribute to a sinner's
justification, or continuance in a justified state, was
not one. — ' Thus were, &c.' It is not very clear, or
very material, what the Basilideans and Valentini
ans held concerning election. ' The Valentinians
' were a sort of fatalists, or predestinarians, who
• deemed themselves the only elect.' ' The pro
position of Augustine, which is spoken of as one
of their tenets, even as here stated, not in Au
gustine's own words, does not materially differ from
our seventeenth article. For if ' before the founda-
,* tion of the world, God constantly decreed, by his
* counsel secret from us, to deliver from curse and
' damnation, those whom he had chosen out of man-
* kind, and to bring them by Christ to everiasting
* salvation ;' then, they who were not chosen, were
» Jer. XX. 7. "^ Augustine. 3 Jortin. '
3

ON THE EIGHTH CHAPTER. 72?
left to wrath and damnation. But did our reformers
bring forward the tenets of these hereticks ? — Did
they derive this doctrine from the irapure source of
Eastern philosophy ? or, frora the oracles of God ?-^
The conclusion of this quotation allows, in some
measure, that Augustine's writings produced a con
siderable change, in the doctrinal sentiraents of
Christians ; and it may be added, that these were
very extensive, and, after some interruption, very
permanent. The reputation and authority of Au
gustine, during all succeeding ages, till 'the refor
mation ; and the peculiar attention to his writings
paid by the reformers in every country, have so
established his character as a theologian ; that he
needs neither vindication, nor panegyrick from any
modern : nor will the contrary to panegyrick grCatly
alter the opinion of such pious persons, as have
attentively studied any:part of his works. Yet the
doctrines, now called Calvinistick, are not derived
from Augustine, but frora the Scriptures of truth ;
and the publick verdict concerning, hira, will be of
no great consequence, if it does not draw men
aside from the sure testimony of God.
P. DLxxiv— Dtxxvi. Note. This note contains a
quotation from Augustine, which I shall attempt to
translate.—' Therefore I now write books, in which
' I have undertaken to retract my own little works ;
' that I may shew, that I have not followed even my-
' self in all things.'— On this most ingenuous and
honest confession, his Lordship observes, ' I know
' of no author, ancient and modern, in whose vvorks,
' there are so many contradictions and inconsistent

728 REMARKS
' cies, as in those of Augustine.' Of this, however,
no proof is brought, except that Augustine's earlier
writings do not support the tenets now called Cal
vinistick. But has he not publickly retracted his
earlier writings ? I pray God, to illurainate all who
now' oppose the truth, ' with the true knowledge and
' understanding of his holy word ; and that he would
' please tp bring into the way of truth all such as have
' erred, and are deceived:' and give thera honesty
and huraility, to iraitate the example of Augustine.
— ^The note then contains a Latin quotation^ at the
close of which it is added, 'Johannes Adamus quoted
* page 1 5 of Cardinal Noris's Vind. Aug.' I am not
acquainted with the book referred to : but a quota
tion, at second hand, frora a cardinal, on the writings
of Augustine, after the reformation was begun, rather
surprised rae. — Several other testiraonies, as those of
Mosheira, Vossius, and Grotius are adduced. The
note then closes thus — ' The charge of inconsistency,
* though in a less degree, may be urged against Cal-
* vin also.-^ And indeed there is no class of writers,
* in whom we -find so raany inconsistencies, as in
' those who raaintain Calvinistick opinions.' Calvin
ists are apt to assert the same concerning Anticalvin
ists : but assertion is not proof.
P. DLXxvi. 1. 14. ' The, &c.'' It does not ap
pear, that much controversy was excited by Augus
tine's 'works, exeept from the followers of Pelagius:
in general, eyen they, who had not previously ap
peared favourable to his sentiments, in part at least
' ' The controversy soon subsided, and the subject was scarcely
" discussed in the next four hundred years.'

ON THE EIGH'TH CHAPTEK. ' 72C)
either acceded to them, or were silent. But, during
the four centuries, vvhich succeeded the death of
Augustine, and for more than four centuries, was a
term of raost awfid darkness ; the progress was, in
the opinion of competent judges, from bad to worse :
and the writers of history were so incompetent, that
it is scarcely possible to know what opinions were
maintained. P. DLXxvii. Note. ' Tn this, &c.' * ' Pope Gre-
' gory the great, called St. Gregory, was remarkable
" for raany things : for exalting his own authority ;
' for running down human learning and polite litera-
' ture ; for patronising ignorance and stupidity ; for
* persecuting hereticks ; for flattering the most exe-
' erable princes ; and for relating a multitude of mon-
' strous and ridiculous lies called miracles. He was
'an ambitious insolent prelate, under the mask of
' humility.'^ I apprehend, that this censure is by
far too severe : that Gregory was a more upright
character, and raore pibus and benevolent, where his
prejudices would perrait, than this censure at all
adraits : and that raany things imputed to his inso
lence and ambition, were the effects of rude and
mistaken consciousness ; but he was excessively su-
,' ' In this interval lived Gregory the Great, the only Popb who
' has left any considerable writings, but, if we may beUeve Hinc-
' mar he was no advocate for absolute decrees ; Quisquis omnes
' beati Gregorii libros solicita consideratione perlustrare sategerit,
' ita gemliiam Praedestinationem, ut sicut Electi ad Vitam, ita
' Reprobi a Deo pradestinentur ad Mortem, nequaquam ilium
' dixisse vel ,intellexisse reperiet. P. 274."
» Jortin.

730 IlEMAEKS
perstitious; and perfectly incapable of judging on
subjects of this nature. — It is, however, curious, to
observe, in how different a manner Anticalvinists
bring forward the same character, when diverse ends
are to be answered 1
P. DLXxvii. 1. 1 . ' About, &c.'^ Was the pub
lick whipping and the cruel persecution of Gotescha-
lus any proof, that his doctrines were false ? "Beware
" of men ; for they will deliver you up to the coun-
" clls,. and they will scourge you in their synagogues :
" and ye shall be brought before governors, and kings
" for my name sake."^ It seems, that- the third
Council of Valence made some decrees against his
opinions. It was a provincial council, and its decrees
Were, probably, little noticed : but this shews, that
Goteschalus's opinions made such progress, that
they became formidable to the opponents of those days.
— x\ long Latin note from Hincmar here occurs : but
it contains nothing, but those misapprehensions and
objectipns which have been repeatedly considered.

' ' About the middle of the ninth century, Goteschale brought
, the opinions of Augustine again into public notice, and, by his
vehement support of them, gave so much offence, that he was
degraded from the priesthood, publicly whipped in the presence
of Charles the Bald, king of France, and committed to prison,
where he remained the rest of his life. His doctrines were con
demned in two councils, the one summoned by Raban, Archr
bishop of Mentz, the other by Hincmar, Archbishop of Rheims.
The proceedings against him were by no means justifiable ; but
they prove what were the sentiments of the Church at this
period.^ » Matt. X, 17, 18.

ON THE EIGHTH CHAPTER. 731
P. DLXXVII. last line. ' In the darker, &c."
P. DLxxviii. Note. ' Lombard, &c.'^ Here we '
observe a disposition, to attempt being wise above
what is written. Neither original nor actual sin is
mentioned, as the foreseen cause of the divine hatred,
Yet God, who is Love, can hate nothing except sin,
and the sinful creature because of sin. From the
schoolmen it was that Calvin and others, at the
reformation, learned a way of speaking on these sub
jects; which many, who hold for substance, the
sarae doctrines, deera unscriptural.
P. DLXXVIII. 1. 4. ' Though, &c.'^ It will readily
be granted, that these schoolraen did not deny the
freedora of the will, as signifying free agency : but
many think very differently, in respect of their
' ' In the darker ages, which succeeded, lived the Divines,
' usually known by the name of the Schoolmen, the earliest of
' whom strongly inclined to the opinions of Augustine.'
* ' Lombard, the famous Master of the Sentences, who die4
' 1164, skys. They are called the sons of hell, not as born fronr
' it, but as prepared for it. Concerning the reprobate, who are
' not prepared to hfe, but to death, if it is enquired, whether it
' ought to be granted, that God from eternity loved them :
' we say, that this ought to be granted simply concerning the
' elect alone, that God loved them from eternity. Concerning
' the non-elect, it ought simply to be granted, that he hated them,
• that is, he reprobated them. — Christ pfFered the price of our
'"' redemption, as to sufficiency, for all ; but only for the elect, as
' to its efficacy.  God willeth not, that all men should be justified;
' but who will doubt, but that he is able ?' (that is, to Justify all.)
5 ' Though the later writers of this class did not entirely agre?
' with each other upon the subject of predestination, it does not
' appear that any of them denied the freedom of the human will,
• or were advocates for the doctrine of absolute and irrespective
' decrees.'

732 REMARKS
opinions, as to ' absolute and irrespective decrees.'
There is some reason to conclude, that several of them
held the decree of reprobation, in too Irrespective a
manner : but in this we are little concerned.
P. DLxxix. I. 5. ' As we, &c.'* * These two emi-
* nent reformers — unequivocally, &c.' — Luther wrote
a book De servo arbitrio, (concerning the slavery of
the will,) in answer to Erasmus : in which he treats
the subject, in a rather rough, but plain manner:
and which brought on him much opposition. — It
does not ansvver my purpose to dwell on this topick :
an extract or two may suffice in this place. — ' Man
' before ijls creation, can do nothing in any way to
' ' As we approach nearer to the times of the Reformation, we
' find the Dominicans and Augustines contending for the irresisti-
* bility of Divine grace and unconditional election, while thc
' Ifranciscans and Jesuits maintained the opposite opinions. At
' tbe period immediately preceding the Reformation, the primary
¦ ' object of the Church of Rome was to inculcate the doctrine of
' human merit ; and, with this view, grace and election were re-
' presented as the merited reward of foreseen voluntary good works
* in each individual. This tenet was opposed by Luther and
' Melancthon, who contended, that by the Gospel-Covenant
' the grace of-God is gratuitously bestowed upon all believers,
' and that the whole system of congruous and condign merit,
• which had so long disgraced the Christian Church, ought to be
' abandoned as unfounded in Scripture, and mischievous in its ten-
* dency. '/hese two, eminent Reformers anxiously avoided and
' discouraged all speculation concerning the counsels of God, he-
? yond what is clearly revealed ; and when their Creed was fully
• settled, they unequivocally maintained the doctrines of universal
' 'grace, and the liberty of the human will to accept, or reject the
' offered means of Salvation. Happy would it have been for the
' cause of religion, if this example of caution and liberality had
' been universally followed.'

ON THE EIGHTH CHAPTEE. 733
* promote his creation. Neither after his creation
• can he do any thing to preserve his existence.—
' Both his creation and preservation are the result bf
' the sole pleasure of the oranipotent and gracious
' energy of God : nevertheless God doth not operate
• in us, vX'ithout making use of us as beings whora he
' has created, for the express purpose of a mutual co-
' operation ; namely, that he should work in us, and
' we co-operate with hira. The very same is to be
' said bf the new creature. The man, before he is
' renewed by the Spirit,, can do nothing, can attempt
' nothing, to prepare hiraself for this new creation.
* Neither after he Is renewed, can he effect any thing,
* to ensure a perseverance in his tiew state. The
' Spirit of God alone doth both these things : he
' both renews, and preserves the renewed, without
' any aid on oiir part ; as St. James, speaking ofthe
' new creature, says, " Of his ovvn will begat he us
" with the word of his power." But here it must
' also be remembered, that he does not operate in
* the renewed, without using them as beings purpose-
' ly renewed and preserved, that he should wprk in
' them, and they co-operate with him.'— -Here the
distinction, of our article is observed : the co-opera
tion does not begin, till vve are renewed, that is, till
the grace of God by Christ hath prevented us, that
' we may have a good will;' and it * wotketh with us
* when we have that good will.' — ' The man cannot
* alter his disposition to evil : nay, though he should
' be externally restrained from doing evil, he is averse
' to the restraint, and his inclination remains still the
' same.' ' Again, when the Holy Spirit is pleased to

734 REMARKS
* change the will of a bad man, the new man still
' acts voluntarily : he is not compelled by the Spirit
' to determine contrary to his will, but his will itself
' is changed ; and he cannot now, do otherwise than
' love the good, as before he loved the evil.' — ^The
reader may find a highly interesting and instructing
account of this controversy, betvveen; Luther and
Erasmus, de servo arbitrio; and indeed, on all. the
proceedings of Luther, in the reformation, in the
continuation of Mr. Milner's Epcl^siastipal Histpry,
by his brother Dr. Milner, Dean of Carlisle. — These
specimens, however, must here suffice, to shew on
what firm grounds it is said, that Luther ' maintained
' the doctrines of universal grace, and the liberty of
' the human will to acpept or reject the offered means
of salvation.' He maintained these points, as far
as I can judge, exactly in the same sense, in which
modern Calvinists do. Something more may be
adduced on this subject, in the appendix.
P. DLxxx. 1. 14. 'It is, &c.'^ Luther, as well
as Calvin,, supposed, that his dpctrine accorded in
many things, with that of Augustine; though
Calvin was more decided in some points. — ' Frora

' ' It is Well known that the doctrines of Augustine were re-
' vived by Calvin ; and being supported with that acuteness, con-
' fidence, and zeal, which were distinguishing marks of hischs-
' racter, they soon became the source of much dissention and
' division among the Protestants of Germany, France, and Swit-
* zerland. Such were tbe origin and progress of wbat are now
' called Calvinistic opinions, from the days of the Apostles to the
' sera of the Reformation, — from Simop Magtis to the Reform^'
' of Geneva.'

c

ON THE EIGHTH CHAPTEK. 735
' Simoii Magus to the Reforraer of Geneva.'—
After what has been said, concerningSImon Magus,
it is enough to point out this clause to the
reader's attention. — Calvin, ' a man erainent in his
f day, for his piety, his wistlom, and hi? learn-
' ing, and to whora the reformation, at his begin-
' ning, is so much indebted;' {Bp. Horsley;) Calvin
thus mentioned in contact with Simon Magus, the
most infamous, absurd, and blasphemous of all hercr
ticks !
P. DLXXX. I. 26. ' Those, &c.'* It is a point,
Avhich has been much debated, whether Calvin's

' ' Those who are acquainted with our Ecclesiastibal History,
' cannot but know, that the distinctions of the different sects of
' Protestantism were but little regarded in this kingdom, at the
' time our Reformation actually took place. The grand struggle
' then was, whether Popery or Protestantism should prevail ; and
.' our Reformers exerted their uqited strength to abolish Popish
' corruptions, and did imt declare in favour of this or that leader
' ofthe Reformation in other countries : Bucer and Martyr, who
' were supposed to have pdoptec) the opinions of Calvin, were in-
* vited iuto England, and place'd as Professors of Divinity, the
' former at Cambridge, the latter at Oxford. On the other hand,
' Cranmer declined the offered assistance of Calvin, and consulted
' Melancthon, who certainly did uot agree with Calvin : and our
' Articles more nearly coincide with the Augsbourg Confession,
' which is decidedly Anti-Calvinistic, than with any other public
' declaration of faith. The mischiefs arising to the Protestant
' cause, from a pertinacious adherence to certain opinions, uncon-
' nected with the leading tenets of Popery, were fresh before the
' eyes of our Reformers; and so powerfully did this, example
' operate upon their minds, that, -without dissembling their senti-
' ments, or shrinking from their duty, they were content, as we
' have seen, to express doctriaes, in opposition to the peculiarities

73Q REMARKS
Opinion, in respect of our articles, &c, was or vvag
not taken : but it does not seem of much conse
quence. — ^Melancthon did not agree with Cal?in, in
every thing, but he did in many things: and to
make this clear, some discrimination Is requisite, in
respect ofthe tenets of Calvinisra, (which in the Refu
tation comprise a vast proportion of the peculiar doc
trines of Christianity,) between what Melancthon did,
and what he did not, coincide in with Calvin; in
order to our understanding the subject. — How far
the Augsbourgh confession is decidedly Anticalvinist
ick, may appear hereafter : but how far oijr articles
are expressed, in opposition to the peculiar articles 'of
' Calvin,' has already been shewn.*
P. DLXXXii. 1. 11 . ' Soon after, &c.'* From this
statement the reader might be led to suppose, that
the Calvinistick doctrines were unknown, or unno
ticed in England, previous to the return of these re
fugees from Geneva ; -where they had imbibed them'.
It may therefore be proper to produce a few quota
tions from the works of our reformers, previous to
the reign of Mary.
• of Calvin^ in mild and general terms, and frequently in the very
' language of Scripture; and by these means all offence and dis-
' pute upon points of this nature were avoided, till Popery was
' considered as no longer formidable.'
' Remarks on Book iv, Refutation.
* ' Soon after the great business ofthe Reformation was accom-
' plished, some of our Divines, who had taken refiige at Geneva
' during Queen Mary's persecution, began to avow and maintain
' the doctrines of Calvin, which they had there imbibed ; and te
' urge the necessity of a change in our Public Porraularies."

ON THE EIGHTH CHAPTER. 737

TINDAL.
' She^ was first chosen of God, and called by grace,
* both to know her sin^ and also to hear the word of
' faith, health, and glad tidings of mercy in Christ,
' and faith was given her to believe, ahd the Spirit of
' God loosed her heart from the bondage of sin. —
* Then consented she to the will of God again, and
* above all things had delectation to hear the wordj
* wherein she had obtained everlasting health, and
' namely, of his own mouth which had purchased so
* great mercy for her. — God chooseth us first, and
' openeth our eyes to see his abundant love to us in
' Christ ; and then love we again, and accept his will
' above all things, and serve him in that office where-
* unto he hath chosen us.'^ — >' Though^od's elect
' cannot so fall, that they rise not againj— ^yet they
' forget themselves oft-times, and sink down into
' trances, and fall asleep in their lusts for a season.-i-
* But, as soon as they are awaked, they repent, and
' come again without resistance. God now and then
' withdraweth his hand, and leaveth them unto their
' own strength, to make them feel, that there is no
' power in them to do good, but of God only ; lest
' they should be proud of that which is none of theirs.'
'—' Peter, as soon as he had denied Christ, came to
' hiraself iraraediately, and went out, and wept bit-
* teriy for sorrow. And thus ye see that " his faith
" failed not," though it were oppressed for a time.'^
' Luke X. 38— -42. * Tindal, P. 123, 1 Vol. Fathers ofthe
English church, > Ibid. X Vol. P. 264—266, Fathers, &c.
VOL. II. ^ "

738 REMARKS
— ' Moreover therewith,' (namely with good works,)
' the goodness, favour, and gifts of God, which are
' In thee, not only shall be made known tp others,
' but also unto thine ownself : and thou shalt be sure
' that thy faith is right, and that the true Spirit of
' God is' in thee, and that thou art called and chosen
' of God unto eternal life, and loosed from the bonds
' of Satan, whose captive thou wast : as Peter ex-
' horteth, — through good works " to make our calling
" and election (wherewith we are called and chosen
" of God,) sure." ' For how dare a raan presume to
' think, that his faith is right, and that God's favour
' Is on him, and that Goti's Spirit is in hini, when
' he feeleth not the working of the Spirit, nor himself
' inclined to any godly things ?' * — ' In the ninth,
' tenth, and eleventh chapters' (of Romans) ' he,'
(Paul) l^^teacheth of God's predestination, whence It
'springeth altogether, whether we shall believe, or
' not believe^ be loosed from sin, or not be loosed.
' By vvhich predestination, our justifying and our
' salyation are wholly taken out bf our hands, and
' put into the hands of God only: which thing is most
' necessary of all. For we are so weak and so uncer-
' tain, that if it stood In us, there would of a truth
' no man be saved ; the devil no doubt would deceive
' us. But now God is sure, his predestination cannot
' deceive him ; neither can any man vi-ithstand or let
' him ; and therefore have we hope and trust in hiiii.
' But here a mark must be set unto those; unqnjet,
* busy, and high climbing spirits, how far they shjll
' Tindal, IV9I.P.95.

ON THE EIGHTH CHAi^TER. 73g
' go; which begun first from on high to search the
' bottomless secrets of God's predestination ; wttether
' they be predestinate, or not. These mast needs
' either cast tbemselves down head'teng Into despei'a-
' tion, br else commit theraselves tb free chance care-
' less.* But follow thou the ordei* of this epistle,
' and noosel thyself with Christ,' (or take refuge in
Christ, And cfeave close t!o him, as' a child' to his
mother's bosom,) ' and learn to understand wfiat the
' law arid the gospel rde^n, and the office of both
" the tvvo : that thou mayest in the one know thyself,
' amd' that thou hast of thyself! no' strength, but to
'. sin ; and in the other the grace of Christ :' and then
' see that thou fi'ght agkinst sin' and' the flfesh, as the
' sev^etl- first chapters teach them. After when thon
' art cnrac' to the eighth chapter, and art under the
' cross dnd tribulation-, the necessity of predbstirtation
' T^IU wax sweet, and' thou shall feel' how precious a
' thing it is. For except thou hast borne the cross
'of adversity- andi temptation ; and haSt felt thyself
'brought unto the very brim of desperation, yca^
'"and'untta bell-gates,' (thatis, unlfe-ss'thotl hast beell
led'tb despair of saving thyself ; and Beeiicbn\?iriced^
that thou deservest to perish ;) ' thou canst never raed-
' die with thesentence'bf predestination, without thine
' o,wn harm, and without seoret: wrath and, grudging
' against God ;, for otherwise it shall not be possible
'for, thee- tb think that God is righteous: and just.—
' Thpr^fpre mustAd^m be welLmbrtified, and the
' fleshy; vvit brought uttpriy,tb noUghti ere that- thoil
' Coropaj-e this' with the latter garVof our 17fh article,
3 B 2

740 REMARKS
* mayest away with this thing, and drink so strong
' wine. — ^Take heed therefore unto thyself, that thou
' drink not wine, while thou art yet but a suckling.
' For every learning hath her, time, measure, and
* age : and in Christ there is a certain childhood, in
* which a man must be content with milk for a season ;
* until he wax strong, and grow up, unto a perfect
' man in Christ, and be able to eat of more strong
* meat.'^ Tindal was one of the first of our reformers, and
spent a great part of his life in translating the Scrip
tures : and; as it appears to me, he had acquired
more scriptural views of these doctrines, than the re
formers on the continent attained, who were versed
in the study of the schoolmen. If these quotations
be not Calvinistick ; the evangelical clergy, in gene
ral, are not so : and we are not ambitious o^a-name
which is thought to bring us under an obligation to
call Calyin master, and to adopt all his sentiments.—
But many other quotations from persons less distin
guished must be omitted : and a few selected, from
the more erainent characters concerned, 'in the re
formation of our church, before the days of Mary.
CBANMER.
([;* This atticle speaketh only of the elect, in whom
' finally no fault shall be ; but they shall perpetually
* continue and endure.'i--' Likewisel the elect shall
' nbf wilfully and obstinately withstand God's calling.'
* The elect will follow Christ's precepts, and repent
' Tindal, 1 Vol. P. 66, $7^ Fathers, &c.

ON THE EIGHTH CHAPTER. 741
' and rise again when they fall. ' In my judgment, it
' were better to say. The elect shall follow Christ's
'precepts; or when they fall, yet they shall repent
' and rise again, and obtain remission.' — 'The true
' and faithful man endeavoureth to conform his will
' to God's will in all things, and to walk right forth
' in all his precepts, and where by infirmity he
* chanceth to fall, he lieth not still, but by God's
'help riseth again." 'We, wretched sinners, do
'not prevent God, and go before him in the work
' of our justification : buf it is God that layeth the
'first foundation of our salvation.; He beginneth
* with us, and first sendeth us his gospel.' — 'God
'also openeth our hearts, that we may listen and
' give credit to his holy preachers, as Christ himself
' saith, " Ye have not first chosen me, but I have
" chosen yoii." ' Now, forasmuch as God hath thus
' called us to the faith, and by faith hath given light
'in our; hearts, &c;' ' God must begin, and call
' us by his word, and put faith in our hearts ; or else
* we should never ask any thing from him.''^ ' As
' the welWend head, out of which all these evils do
' spring, is original sin, in the which we were
' conceived and formed in our mother's womb;
' whereby man's reason is so blinded, that of himself
' he cannot know God nor his word. And man's will
' is also by this sin so poisoned, that he doth not obey
' the will of God, nor keep his commandments. Now
' because man's reason is blinded, it is easy for the
' devil to lead man to all errors, as idolatry, heresies,
' Cranmer. Annotation op the king's book, A. D. 1537, Vol.
iii. P. 88, 89, Fathers, &c. .» Catecbi5m> 1748, Cranmer.

742- . EEMAJIKS
' witchcrafts, ervshantrnpnts, .j^ntj tp.all kinds, pf su-
' perstitions and false doctrine^ . . And tfiese offences
' God doth punish with divers and grievous plagues ;
'^S with pride, (Cnvy, contention, slandering, lying,
' railing, ^rouble and unquietness of cpn^cjence, fear
* and pensjveness of mind, and sueh hke; which viees
'^p torment and gn^vy our hearts, that they ,d*ily
' vyaste and consume us. , And, hereof ensue divers
^ diseases, sicknesses, and infirmities ; ^"^^ at length
'dea^h itself." PIOLEY, ;
' I^et ns pray therefore unto God, that he weuld
' drive out of their hearts tbis darkness, of errors, and
' make the light of his .trudi' to shine untq thena;,
* that they, acknowledging their blindness, may with
^ all humble, repentance beiconverted unto the Lord,
' &c.'-tt' Be ye sure, i that no man Can take us out of
' the Father's; hands ; fpr he is greater than all ; who
^' hath .not spared his ownSon, but hath given him"
tp death, "i ior us all ; and therefore, how shall he
"not with him give us all things also. — Who shall
" lay any thing to the charge of God's elect ? It is
" God that justifieth, who then shall condemn, &c."^
¦ — The few reraains of this most venerable bishop and
martyr, are so jentirely either letters to friends, Cr
disputations with papists; that it is not wonderful,
hitle should be found in bis writings on these sub
jects : but his intimate friendship with Bradford, and
his; very bigh regard far him, sivScIently prove,- that
^here was no material difFepenice of opinion between
* Catechism, 174S, Cranmer-, Vbl; iii. P. 2S7, 288,
» m^e^, Fathers, &c.'P, 227,- 251, Vol. iy.
' 6

ON THE EIGHTH CHAPTER. 743
them : arid a few quotations from Bradford will ftilly
satifafy'the reader, what thoSe sentiments were.
• EKAiaPOSD.
'As the old man js more stirring, lusty, and
' stronger, than the neiv man; so is the nature of him -
' clean contrary to the nature of tiie iiew rnan ; as
' being earthly and ccrrupt v)ii.h Sntar^/s Eeeci : the
' nature ofthe new man being heavenly, and blessed
' with the celestial seed of God. So that one man,
' inasmuch as he is corrupt with the seed of the ser-
' pent, is an old man: and inasnjuch as he is bie.5sed
' with the seed of God from above, fie is a hew man:
' and inasmuch as he is an bid man, he is a sinner,
' and an enemy to Gotl; so. Inasmuch as he is rege-
' nerate, he is righteous and holy, and it friend to
' God : the seed of God preserving him from sin, sp
' that he cannot sin: as the seed of the serpent,
' wherewith he is corrupt from his cbnceptibn, in-
' cllneth him, yea, enforceth lilm, to sin ; so that
' the best part in man, before regeneration, in Gocl's
' sight, is not only an enemy,, but enmity Itself."-^
' I believe, that man, made after the image of God,
' did fall from that blessed state, to the coVidemnation
' of himself apd his posterity. 1 believe, that Christ,
' for man being thus fallen, did opppse himself to
' the justice of God, a Mediator,'^ pa} ing* the ransom
' and price of redemption, for Xdain and his whole
' posterity, that refuse it not finally. I believe, that
* all that believe in Christ,— are partakers of Christ
• FathersV Sc. P. I76, 177/ Vol. vi.

744 KEMARKS

and all his merits. I believe that faith,--r(I spealf
* of that faith which indeed is true faith,)r— I say thaj:
* this faith and belief in Christ is the work and gift
' of God, given to none other, than to those, which
' are the children of God ; that is, to those, vvhom
' God the Father, before the beginning of the world,
f-hath predestinated in Christ unto eternal life.''— •
' The canonical books of the Bible do plainly set forfh
' unto us, that God hath of his own niercy and good
* will, and to the praise of his grace and glory in
' Christ, elected some and not all, whom he hath
'predestinated unto everlasting life, in the same
f Christ; and in his time calleth them, justifieth
' them, glorifieth them, so that they shall never
' perish, and errto damnation finally."* ' There is,
' arid alvyays hath been with God, even before the
world was made, an election in Christ, of all that
' shall be saved;'- — ' But lest some men, which are
* too curious, should hence gather, that all things
' come by fatal necessity, as the Stoicks thought, or
• by compulsion or coercion, as others think : (and
' therefore, say they, all God's precepts requiring
* that which we cannot do, are in vain : ') I think it
' good to speak something hereof. First, the Stoick's
* opinion is to be colidemhed concerning jfafo/nece«-
' sity: for that tieth and bindeth God to second
• causes.-T-For they did imagine a perpetual con-
f nexion and knitting together of causes,' by a perpe-
* tpal order, which is contained in nature: whereas

f Fathers, &c. Vol. vi, P. 188. Bradford. » Ibid. p. 374.
I '' There ig no new thing under the sup, &c." Ec.i.'s— Ip.

c

OJS THE EIGHTH CHAPTER. 745
.' vve should certainly know, that it is God, which is
' the Ruler and Arbiter of all things, which of his
f wisdom hath foreseen and determined all things that
-' he will ^o.'rrr-Secondly, that all things are done by
^ coaction or compulsion, is false, and out of God's
' providence and predestination cannot be gathered,
* or raaintained : for there raust be a difference put
,' between necessity and restraint. — God is good by
'necessity: but who now will say, that he is so by
' coaction, or enforced thereto ? The devil is naught
5 of necessity, but not by coaction. Good men do
,' well of necessity, but not by compulsion: vvicked
^men do evil by necessity, but not oi constraint. A
' thing that is done willingly, is not said to be done
' hy constraint. God is^ good willingly, but not by
f compulsion : the devil is, naught willingly, but not
' by enforcing : wicked men do trangress willingly,
f but not compelled : so that it is plain, that though
' all things be done of necessity, yet are they not of
' compulsion and enforcement." — ' God's foresight
,' is not the cause of sin, or excusable necessity to him
* that sinneth : the damned, therefore, have not,
' nor shall have, any excuse ; because God foreseeing
.' their condemnation, through their own sin, did not
' draw them, as he doth the elect, unto Christ. But
,' as the elect have cause to thank God for ever for
' his great mercies in Christ ; so the other have cause
' to lament their own wilfulness, sin, and contemning
f of Christ, which is the cause of their reprobation ;
and vvherein we should look upon reprobation : as

' Fathers, &c. P. 385, Vol. vi.

745 EEMARKS
* the goodness of God In Chriist is the cadse bf our
* election and salvation ; wherein we should look
' upon God's election." The main point, in which I
Ventured to avow my dissent frora Calvin, is here ex
plicitly stated in the manner which I prefer. Were
I disposed oh this subject, to take the natne of any
master, I should prefer the name of Bradfurdian, lo
that of Calvinisti—' K\\\ ray own dear heart, Christ
* only, Christ only, and his mercy and truth. In
' hini is the cause of your election. This Christ, this
' mercy, this ^trufh, remaineth for ever ; is, certain
' for ever, I say, fdr ever. If an angel from heaven
' should tell you the contrary, accursed be he. Yc3ur
' thankfulness and worthiness are fruits and effects
' ti your election, they are no causes: these fruits
' and effects shall be so much the more fruitful and
'effectual, by how much you waver not.'^ — Siich
words as these frPm a man, expecting daily and
hourly to seal his testimony in the fiames, have
a peculiar energy. — His creed cannot be doubtful.
' I believe that the first man, through the craft and
' subtlety of the deVil, did slide nnd fall from his
' excellency, wherein the Lord had created him,
' consenting, through his own free-vvill, (which atthat
' time he had,) unto a subtle suggestion of the
' serpent, whereby he lost the graces that the Lord
' had given him ; in such sort, that of wise he be-
' came foolish, of just unjust, of true a liar, of per-
' feet altogether imperfect: having from thenceforth
' a will wholly cbrrtipted, which neither could nor
' Fathers, &c. P. 392, Vol vi. » Ibid. P. 104.

ON THE EIGHTH CHAPTER. 7'^?
'. would agree with the will of God, but altbgether
'• with the will of the devil, the wprid, the flesh,
' and sin ; which could do nothing of himself bat
'evil; seeing that he is altogether carnal, bolid,
' captive, and sold under sin. This is the /ree, yea,
' to say more-truly, the bond will, that man hath in
'this present Ufe.'

HOOPER.

' i believe that this disorder and corruption of
'' nature, was not only in Adara, because of his sin,
'but is also in all men generally, which cOrae pf
'him; (Jesus Christ only excepted;) and that in
' such sort, that all men after their owb nature are
' corrupt, unjust, liars, ignorant, unkind, and ira-
' perfect in all things ; and have no power of their
' own nature to do, speak, or vvill ariy thing that
' inay please God, until they be regenerated and
' renewed by the Spirit of the Lord. — I belieye, that
* this corruption of nature, otherwise Called original
' sin, is the fountain and root of all sins ; for which
' all the raiseries and adversities, that we endure In
* this present life, as vvell in body as soul, do come
' unto us ; yea, and in the end double death, that
' is to say, both of body and soul. — ^These be the
• fruits and rewards of sin. But although the same
' be due and common to all men generally ; never-
' theless the Lord, through his mercy, hath reserved
* to himself a certain number, (which are knovi;n
'only to himself,) the which he hath drawn from
' this corrupt heap, and hath sanctified and cleansed
* tho same in the bjood of his Sbn Jesus Christ ;

748 REMARKS
* and by means of which he hath made them vessels
' of election and honour, apt unto all good works.—
' I believe, that the Father, in Jesus Christ his Son,
* through the Holy Ghost, hath elected and chosen
' those that are his own, according to his good will,
* before the foundations of the world were laid,
* whom he hath predestinated unto eternal life, that
* they might be his children adoptives, over whom
* he hath, without comparison a much greater care,
* than the best father can haye over the best chil-
' dren in the world : for he suffereth not, that any
' thing should come to pass, either on high in hea-
' ven, or beneath the earth, which shall not be for
' their great good and profit.' '
CLEMENT.
* As for reprobation, I have nothing to say of it :
' for St. Paul saith, " What have we to do with
" them that are without?" — ' God, for Christ's sake,
' open our eyes, that we may clearly see his truth,
* and give us hearts meekly to yield to the same. —
' The Lord increase our faith, and true feeling of
* our election, and sure certainty of our salvation, in
* Jesus Christ ; to whom with the Father, and the
' Holy Ghost, for our election, vocation, justifica-
' tion, and glorification, be all honour, glory, praise,
' thanks, power, rule, and dominion, for ever and
^ ever. Amen."^
If such passages were found in any modern author,
whom Anticalvinists would vouchsafe to read, they
» Hooper, Bishop and Martyr, vol. v. p. 437, 43S, Fathers, ice,
* Clement's Confession of Faith, vol, iv. 301, Fathers, &c.

ONTHE EIGHTH CHAPTER;. 74^
would no doubt find the tenets of Calvinism in
. them : and I feel a strong temptation to that foolish
pride, which is called national, in quoting from my
own countrymen, passages (according to my views)
so much more scriptural, and satisfactory on the
subject, than what I meet with even in the writings
of the most eminent foreign reformers. And if this
proves their sentiments to be any thing other than
Calvinism, I am not a Calvinist.
I here close these quotations : though nothing
could be more easy, than to add many others,
equally decisive, from those holy men of God, who
sealed their testimony in the flaraes, before Eliza
beth mounted the throne. I shall only subjoin an
article, out of those put forth in king Edward's
reign, which indeed has already been adduced, but
which it seems proper here to annex. — ' The grace
' of Christ, or the Holy Ghost by him given, doth
' take away the stony heart, and giveth an heart of
' flesh : and although those who have no will to
' good things, he maketh them to will the same ;
' and those that would evil things, he maketh them
' not to will the same; yet, nevertheless he enforceth
' not the will : and therefore no man when he sin-
' neth, can excuse himself as not worthy to be
' blamed, or condemned, by alledging, that he sinned
* unwillingly, or by compulsion: ^

P. DLXXXII. Note. ' It was, &c."* The historian,
* X. Art. King Edward's Articles.
* « it wai not long that Queen Mary sat upon tha throne, and

7 50 R6MAEES
who wrote this concerning' the Venerable compilers
of our liturgy and articles, and the framers of the
second book of our homilies; could have no very
cordial veneration for tjlie doctrine contained in these
books. ¦ If these eminent m-en, were ' so altered in
'their principles, as^ to points of doctrine.y* hoA*
comes it to pass, that so very little aJteration was
made, in King Edward's articles, and in tbe liturgy?
' yet, as: short a time as itwas, it gave not only a strong initer-
' ruption for the present; in the. proceedings:, ^f the church, bii|
' an occasion of great discord and djssensiop in it for the time, tp
' conj^ For i^aany of our divines, who had fled beyopd th^ sea
*¦ to avoid the hurry of her reign, though otherwise men of good
' abilities in niost parts ofi learning, returned so altei'ed irf their
' principles as lo points of doptrine, so; disaffected to the, govern-r
' ipent forms of worship here by, law .established^- that tbey
' seemed not to be the same men at their coming home, as tbey
' had been at their going hence : yet such was the necessity
' which the church was under, of filling up the vacant places
' and preferments, which had been made void either by the
' voluntary decision, or po.sitive depriyalipn of;the. popish, clergy,
' that they were fain to tajLe in all of- any condition,, whiph vyer^
' able to do the publick service, without relation to their brivate
' opinions in doctrine or discipline, nothing so much .regafded
*¦ in the choice of tnen for bishopricks, deaneries, dig'riities in'
' cathedral, churches, the richest- benefices; in the country, apd
' places of most command and trust in tb? Uixiversities, as theij
*¦ known zeal against the Papists, together with sach a sufficiency
• of learning, as might enable them for writing and- preaching
' against the popish supremacy, the carnal presence of Christ iii
' the blessed sacrament, the superstitions of the raass, the half
' communion, the celebrating of divine service in a tongue not
' known unto the people, the enforced single life, of p.rie.stSj the
' worshipping of images, and other the like poitits of popery,
* which had given most offence, and were tbe principcil causes
' of tbat separation.' Heylin's.Qjiinq, His.

ON THE 5IGHTH CHAPTER, 75 ^
Certainly none more leaning to the high points of
Calvinisra. How was it, that the honoHies before
extant were retained; and that the new ones did
not vary from them ? How was it, that the church
did not at all assurae a more Cajvinistick form, than
in Edward's reign ?, And hovv comes it to pass that
our opponents insist upon it, that, our articles not
pnly are not Calvlnistipk, but are opposed to tbe
tenets of Calyinisra ? — If those prelates and tlieplo-'
gians, who performed these publick and important
duties, in so satisfactory and honourable a raanner,
were not intended in this statement ; why were tliey
not expressly exempted from the censure ? — It does
not even appear, that the persons, who were prin
cipally preferred, were ' disaffected to the govern-
' ment-forms of worship here by law established :'
but tjhat is beyond the line of this publication.
Bishop Burnett, who was no Calvinist, published
the history of the Reforraation ; and his perform^
ance was so well approved, that he receiyed the
thanks of Parliament for it; a most singular honour
to an author! Yet his Lordship in the R,efutation
quotes from Heylin, almost exclusively and never
mentions Burnett; whose history has a stamp of
impartiality, to which Heylin can make no preten
sions. P. DLxxxiii. I. i. ' These, hc:^ The name of
' ' These discussions were carried on, with sorne eagerness
' and warmth, in the middle, and at the end pf Elizabeth'^
' reign • but the ability and spirit, with which she conducted
' her governrtieht, prevented any serious inconvenience ormls-
' chief."

751 BEMAliKS
Barrett has before been mentioned : and I shall here!
introduce a quotation concerning hira, which seems
to bear strongly on this part of the arguraent.—
• William Barrett, fellow , of Gonvill and Caius'S
• College, publickly made a recantation in St. Mary's
* Church, (Cambridge,) A. D. 1595. — He revoked
* what he had preached there, ad clerum, according
* to the sense, which was afterwards called Armi-
* nianism, about predestination, faith, perseverance,
* &c. He hath this particular passage in his publick
f retractations, which is very remarkable, and from
* which we may learn what was the sense of the
' church of England. — ' I do believe, says he, con-
' cerning the doctrine of election and reprobation,'
' as the church of England believeth and teachetb,
' in the book of thearticles of faith, in the article of
' predestination.' — And he concludes thus, ' I uttered
* these words, — rashly against Calvin, a man that
' hath very well deserved of the church of God ; to
• wit, that he durst presume tn lift up himself above
' the high and almighty God. — By which words, I
' confess, that I have done great injury to that most
' learned, and right godly man : And I do beseech
• you to pardon this my rashness : as also that I
* uttered many bitter words against Peter Martyr,
' Theodore Beza, Jerome Zanchius, Francis Junius,
• and the rest of the same religion, being ihe lights
' and ornaments of our church ; ! calling them by the
' odious names of Calvinists, and other slanderous
' terms, branding them, with a grievous mark of
* reproach. (Whom, because our church doth wor-"
* thily reverence ; it was not meet that I should take

ON THE EIGHTH CHAPTER. 753
* away their good narae from theni, or any ways
' irapair their credit, or deter others of our country,
' from reading their most learned works. I am there-
' fore very sorry, and grieved for this most grievouS
' offence, which t have given in this most famous
' university,! which is the temple of true religion,
' and sacred receptacle of piety. And I do proraise
' by God's help, I vvill never hereafter offend in like
' sort. And I do earnestly beseech you, right wbr-
' shipful, and all otiiers, to whom I have given this
* offence, either in the former articles, or in any
* part of my said sermon, that you would Of your
' courtesy pardon me, upon this my repentance.'
Extract froni a letter of the heads of the colleges
to their Chancellor, ' touching Mr. Barrett and his
' sermon. ' This sermon, being so offensive to the
' church, so injurious to the worthy learned men of
' our time, so strongly savouring of the leaven of
' popery, and contrary to the doctrine, nature, quality,
' and condition of faith, Set forth in the articles of
' religion, and horailies appointed to be read in the
' churches, and that hath been taught, ever since her
' Majesty's reign, in serraons, and defended in the
' publick schools and open coraraencements, without
' contradiction in the Universities ; we thought it
' meet to repress these novelties of doctrine by such
' means as our statutes do appoint,- and hath been
' used in like case, when your Lordship wag in the
' University and ever since, for the maintenance of
* truth and preservation of unity, both in thechuroh
VOL. II. ^ ^

754 REMARKS
* and in the University ; which could no,t but be
* much broken by such impndent challenging pf
* Calvin, Beza, Peter Martyr, Zanchius, ana other?,
' of errCr in the doctrine of faith, in most bitter
' terms, whom we never knew in o^ir church heref,o- ¦
'fore to be touched in that matter: ")
' The articles, which were drawn up by tJie Vicei-
' chancellor and heads of houses, — cpn,c\ud^ thus —
' This doctrine, peing not about inferior poipts pf
' matters indifferent, tut of th,e substantial ground,
' and chief corafort and anchor-h9ld of our salva-
' tion, hath been to our knowledge, continually and
* generally received, taught, and defended, in this
' University, in lectures, disputations, and sermons,
'and In other places in sermons, from the begin-
' ning of her Mtijesty's rpign, and so still liolden ; and
* we take it agreeable to tli,e doctrine of the church
' of England.' — Extract from the petition of the
heads of houses, and main body of th^ University
to Archbishop Wl>itgift, on this occasion.-^' We
'are persuaded, that In these questiorjs of contp-
' versles, not only the undoubted truth of Go4's
' word, but the doctrine of our church, by conti-
* nuance of practice and custom conjfirrned, and by
, ' authority established, is nqvy by this opposition of
' sorae oppugned.' — Extract from Archbishop Whit-
' gift's letter, to the heads bf houses. — ' To traduce
'Calvin in the pulpit, I can by no megns like:
'neither do I allow the sanie towards Augustiqe,
' Jerome, and ctJier leaped fathers, who were

ON THE EIGHTH CHAPTER. 755
' patrons of those opinions, which now go under
' the name of Calvin.'^
As it may perhaps surprise the reader to find the
name of Jerome in this connexion, I siibjoin a iew
sl)ort extracts from him, as a specimen of quota
tion, on the other side from those in the Refuta
tion. — ' In good works God is the Accomplisher :
' {Perfector:) " It is not of hira that willeth, neither
" of him that runneth ; but of God who sheweth
" mercy, and assisteth." {miserentis et ddjiwdrdis.
Dei.) — ' We are saved, not by the power of free-
' will, {liberi arbitrii,) but by the clemency of God.'
— ' We always pray in vain, if it be in our free will
' to do vvhat we desire.' {si in nostro arbitrio sit,
* facere quod volumus.) This language decidedly
' shews, that the liberum arbitrium of Jerome was
' something, entirely distinct from free-agency. A
free-agent, sub servo arbitrio, voluntarily did, what
he chose to do : but his will being enslaved by sinful
passions, he had ' no disposition, and consequently
' no ability,' to choose what was good in the sight
of God.— Nay, when so far freed, as to say Foh,
" to will is present with me ;" he feels himself so
entangled by remains of the old bondage ; that
" hovv to perform that which Is good, he finds not;"
except as he is enabled by the God of all grace, in
ansvver to his constant earnest prayers.

P. DLXXXIII. 1. 6. ' In the, &c.'^ In vvhat re-
' Dr. John Edwards, Evangelical Truths Restored, p. 533—535.
' ' In the feeble reign of her successor, the opinions of Calvin
3c 2

756 REMARKS
spects do the opinions of Calvin, as to the doctrines
of Christianity, ' naturally weaken the grounds, of
' subordination, and lessen attachment to regal' aii-
' thority?' Calvin's opinions, as to presbyterian church .
government, may be thought to have this tendency:
but no reason can be given, why the doctrine of the
divine sovereignty^ and decrees should have a similar
effect : when it leads hira, who enters into the
• made considerable progress, and produced their natural effects
' of weakening the grounds of subordination, and of lessening
' attachment to regal authority ; and the unwise and injudicious
^ conduct of Charles the First gave full scope for the operation
' of those principles, which terminated in the tragical death of
' that unfortunate monarch, and the entire subversion, for a tirae,
' of our civil and ecclesiastical constitution. Upon the return of
' Charles, the Second, the use of the liturgy, which had beeu
' many years laid aside, was restored, with some improvements
' and additions by no means of a Calvinistic tendency, and it has
' remained in that state to the present time. The clandestine
.*¦ attempt which was made by the Calvinists of Cambridge, to
? procure some appearance of authority to their opinions by -
' means of the Lambeth articles, towards the end of Elizabeth's
« reign, was noticed in the last chapter; and in another work'
' I have given an account of the more publick atterapts of tbe
^ Calvinists against our liturgy, and articles, at the Hampton
' Court conference, in the beginning of the reign of James the
' First; and again at the Savoy conference, soon after the restora-
* tion of Charles the Second. These repeated attempts to intro-
'. duce alterations, conformable to the principles of Calvin, into
' our public formularies, incontestably prove that they were not
' framed according to the system of that Reformer ; and what
' passed upon those occajjions plainly shews, that the body of
' the clergy and nation was, at all those different periods,
' decidedly Anti-Calvinistic' ' Elements of Christ. Theol. vol, 2.

ON THE EIGHTH CHAPTER. 757
genuine spirit of it, into a cordial acquiescence in
every providential dispensation, as the appointment
of infinite wisdom, truth, and goodness. — If this be
meant to insinuate, that modern Calvinists, inthe
church of England especially, are less disposed to
subordination, and less attached to regal govern
ment than others : I shall only oppose to it a con
fident assertion, on the other hand, that his present
Majesty, his royal offspring, and the establishment
in church and state, have not. In any one body,
proportionably, a larger number of decided and cor
dial friends, than the evangelical clergy, and their
congregations. — It is remarkable, that his LjOrdship
should date the progress of Calvinisra in England',
nearly from the sarae period, when his historian
Heylin says : ' The genuine doctrine of the church
' began then to break through the clouds of Calvin-
' ism, wherewith it was before obscured, and to
* shine forth again in its former lustre.'^ This was
in 1505, and James I. came to the throne l603 : so
that, according to this statement, the beginning of
the revival of Anticalvinism was soon terrainated.
Yet, in fact, the progress of Arminianism in the
church of England raay properly be dated from the
time, which Heylin fixes. — Political discontents led
soon after to the formation of parties. The Calvin
istick part of the nation, whether attached to the
establishment, or not, being hard pressed by the
growing power of their opponents, generally united
with the political party, which was inimical to pub-
* Page 5$5, Refutation.

758 REMARKS
lick measures : a vast proportion of whom, till long
after, -had nothing further in view, than the security
of political liberty, from vvhat they deeraed the en
croachments of prerogative. This, together with,
the violence and success of the Arminian party, led
the Calvinists to concur in unjustifiable measures 
Still, however, Arralnlanism prevailed, and in the
reign of Charles the Eirst, under Archbishop Laud,
it seemed to obtain a triumph. But the victory of
the Parliament, over the royal party, proved also a
short lived apparent victory to the Calvinists, many
of whom becoming united with the Presbyterians,
lost, their attachment to the external establishment
of the church ; and concurred in their violent mea
sures. But the Presbyterians being, as they vainly
hoped, on the eve of a full establishment of their
whole systera, were oyerreached by the independr
en[s, and lost all the fruits of their victory over the
church of England. Aniong those, who adhered to
the royal party, and to the established, church, in
her abject state; even the faults and successes ofthe
Puritans^ Presbyterians, and Independents, were ar
guments, (and indeed they still are so,) against CaK
vinism ; so that they became more and more Anti-
calylnistick, without studying the. subject, by a sort
of heart-revolting, against principles, vvhich they
erroneously, supposed had produced these terrible
effects. 1 say erroneously : for, except among a few
honest but undiscerning men, and a company of
wild enthijsiasts, religion, as to the- leaders in these,
tragical sceneSN, was merely the pretence ; and if the
nation had been djyidgd ipto zealots, for popery, and

ON THE EIGHTH CHAPTER. 759
Mohammedism, the designing sagacious leaders,
would haye known how to avail themselves of their
prejudices; and the event would have nearly been
the same : as the affairs of the late twenty years on
the Continent may evince. However that may be,
at the Restoration, a large majority of the clergy,
who kept their stations in the church, or succeeded
to those which became vacant, were Anticalvinist
ick, and have continued so to this day. — ' The Cal-
' vinists at Cambridge,' were the Vice-chancellor,
the heads of houses, and ' all the principal persons
' in the University.'— I feel little interest in the
subsequent history of Calvinism ; and shall make lio
further remarks on the passage quoted.
P. DLXXX V. 1. 1. ' The early, &c.'^ That some
persoris, in former times have wished to render our
articles, &c, more exactly Agreeable to the tenets 6i
Calvin, ot even Calviniores Calvino, cannot be denied :
btit ttie evangelical clergy are not ' their successors.'
They do not 'despair of alteration;' for a mail
never despairs' of what he"^ doeS not desire, but most
earnestly depretdtes. Thd despair of alteratibh is
fbuhd among those, who devise a variety of ing'e-
riious schemes, to reconcile men's consciences to"
subscribe, vvhat thCy aflihost openly avow, they db
' The early Calvinists of this' country having thus failed in their
' endeaVoUrs to obtain a change in oirr Fubfic Formularies, their
' more modern succes.sors, despairing of alteration, hiive adopted
'a different mode of proceedirlg, aiid have boldly contended th'at
' the Articles, Liturgy, and Homilies, are already' Calvinistic,
* and admit of no other intsfpretation. That this is a groiindlcss
' assertion, I have, I flatter myfeelf, sufficiently proved in tke>
' former part of this Volume.'

700 REMARKS
not believe. The evangelical clergy do not contend,
(at least I am no advocate for those who do,) that
our articles, liturgy, and homilies, are in eyery tittle
exactly coincident with the sentiments of Calvin:
but that they contain, in a more unexceptionable
form, all that they deera essential 'In his doctrine;
and are Calvinistick in exactly the samp sense as we
are Calvinists.
P. DLXxxv. I. 12. ' In confirmation, &c.'^ '4
' ' In confirmation of this historical detail, which may be con-^
^ sidered as a sort of external evidence of the Anti-Calvinism of
' our Church, and in addition to the internal positive proofs to
' the same purpose which haye been adduced in the first four
' Chapters of this Work, it may be proper to remark a circura-
' stance of a negative kind, which seems to deserve attention,
' and to carry great weight with it : There is not in any part of
' our Book of Common Prayer, or in our Articles, a single ex-
' pression which can fairly be interpreted as asserting or recog-
' nizing any one of the peculiar doctrines of Calvinism. Re-
• demption is never declared to be irrespectively partial ; human
' co-operation is never excluded where the influence of the Spirit
' Is mentioned : divine grace is never considered as irresistible or
'"Indefectible; good works are never represented as unnecessary
' to salvation ; sudden conversiotis and sensible operations of the
' Spirit are no where acknowledged. These assertions, being of a
' negative nature, admit not of regular proof; but it has been
? shewn, that doctrines opposite to those just mentioned, are
* contained both in our Liturgy and Articles : and therefore if we
? admit that our Liturgy and Articles are consistent with them-
' selves and with each other, the truth of these assertions neces-
' sarily fqllows. It is scarcely possible to iraagine, that Calvinists
' wpuld draw up a set of prayers to be daily used in the church,
' together with the form of administering the two sacraraents of
• baptism and the Lord's supper, a catechism for the instruction
" of youth, an order foj confirmation, for the visitation of the
• V^^^ ^or the hurial of the dead, and ajl other offices relating to

ON THE EIGHTH CHAPTER. f6l
f sort of external evidence, &c.' The publick will
now judge, what ' sort of external evidence of the
Anticalvlnisra of our church,' is contained in ' this.
historical detail;' and I do not wish to anticipate,
that judgment. ' The circumstance of a negative
' kind, which seems to deserve attention, &c,' when
ascertained by logical rules, may be thus stated : —
Major. That which cannot fairiy be interpreted as
asserting, or ' recognizing, any one of the peculiar
' doctrines of Calvinism,' cannot be Calvinistick.
Minor. ' No part of our book of common prayer,
or our articles, contains a single expression, which
'¦ can fairly be interpreted as asserting, or recognizing,
' any one of the peculiar doctrines of Calvinism.'
Corollary. ' Therefore our comrapn prayer and
' articles are not Calvinistick.' Or, in fewer words.
That which contains nothing of Calvinisra, cannot
be Calvinistick. If this be not the whole araount of
the argument, let the contrary be logically shewn:
and how much such an argument proves, let logicians
determine. — It is plain, from the following state
ment, however, that it was not raeant, that those,
doctrines, which in common language are called
Calvinistick, are in no way contained or Implied:
but only, ' that redemption is no where declared to
-* Christian worship, in which the subjects of grace, faith, good
' works, and Redemption, must of necessity frequently occur,
' without once unequivocally declaring or indicating their senti-
' ments upon any one of those points ; and I call upon the sup-
' porters of Calvinism to produce a passage from our Common.
' Prayer Book, the pl-^in and obvioiis sense of which is decidedly
'. Calvinistic'

7'(S!i' liEMARkS
be irre^p&6live\f partial ; thUt 'human co-opera-
' tibri is never eliCluded, where the influence of the
* Spirit' is hientiohed ;' that ' divine grace is never coii-
« sidered as irresistible, or indefectible ;' that ' good
'' works are rievCr represented aS unnecessary to sal-
** vation;' that 'sudden conversions and sensible
* operations of the Spirit are no where acknow-
« ledged.* Bnt if all this were undeniable, (some
points of \frhich are not ;) the conclusion would only
be, that the'se appendages of the doctrines, called
CalvihiBtick, (sonde of vvhich are, and some are not,
fbnwd in Calvin, and to some of v\?hich Calvin vvould
Wrongly object,) fortn no part bf the doCtrine ef
our church. The terms irrespectively partial, irre
sistible, and the Subject of feeling and sudden con-
Versions, have been considered. ' Assertions beiiig
'of a negative nature admit not of a regular proof;'
and therefore rtlen are nlofis prompt to venture such
ifsseri1ons,~ vt^hich, it is not expected that they shbuld
prove ; biit which multitudes implicitly believe, on
their ipse dixit; especially, if they are raen of rank,
talents, authority, or influence. These asserfioiisi
However, though they do not adniit of a regular
p'roof; may admit of a Very regular confutation^
if they be not well grounded : I shall not, hovvever,
say, that I would undertake to prove, the litui-gy
and articles of our church to contain Cvay thing,
v/hich Calvin held ; much less all that iiKlividiials
called Calvinists have contended for. Here bis
Lordship is entrenched, by impregnable lines of
circumvallation : and neither I, nor my brethren,
wish to assail this castle. But it would lead to a

ON THE EIGHTH fcHAPTER. 76S
needless repetition, if I shonld formally asttempt to
prove, tbat every where in our Hturgy, as well as in
our articles, the doctrine of original sin, and of
inan's total depravity by nature, is inculcated, in tbe
most decisive language. ' There is no health in
' us.' — ' We are by nature born hi sin and the chil-
' dren- of wrath.' ' Forasmuch as all men are cont-
'ceived, and born in sin.' ' Grant that the old
' Adam, In this child may be so buried, that the new
'man may be noised up in hira.' These expressions
ajone, expounded by the ninth article, are sufficienc
fur our purposcir — It is equally needless to imdertak®
a formal proof, that special preventing grace, ' putting
' into our hearts good desires^ and continual help
'enabling us to bring the same to good effect^' is
coiistanlly iraplied in every part of our worship.
'The incllnimg of the will, the rectifying of the judg-^
ment, the beginning, of the work, as well as assist
ance to the willing,, is every where ascribed to God ;-
and the liturgy is- fraraed In perfect consistency with
the tenth; aitiole, concerning free will.^— Regenera
tion by the Hbly Spirit, as well, as; by water, and
daily renewal by, the same Spirit, constantly meet
our attention, especially In those baptismal services,
whlchi are supposed to limit regeneration to the act
of baptizing. This I must think, has been fully
proved, in the remarks on the second chapter. — It
CQtjld.not have previously been expected, that the
several particulars, concerningjustlfication by faith,
sorae of which require distinctions and explanations
more suited to dldactive discussions, than to the
breathino's of devotion, should be partieularly ex-

704 REMARKS
pressed in the liturgy. The doctrine is clearly stated
in the eleventh article, and the two following articles,
with a reference to the horaily on justification;* in
which it is copiously and most ably explained and
defended, and guarded against misapplication. Now
every thing in the liturgy accords with these. All
our confessions of sin, all our cries for mercy, all
our intreaties, that God would deal with us not after
our sins, neither reward us according to our iniqui
ties : and, especially, our constantly presenting our
prayers, intercessions, praises, and thanksgivings, in
the name, and through the mediation, and for the
merits of Jesus Christ our Mediator and Advocate.
For what are his merits, but his righteousness, in
becoming obedient to the law for man ? ^' He was
'' made Sin for us, who knew no sin, that we might
" be made the righteousness of God in him." In
being taught always to approach the Father, not in
our own name, but disclaiming our own righteous
ness, and pleading the name and merits of the Son,.
our Advocate and Mediator, we are constantly re
minded of justification, of grace, in Christ, and by
faith, as far as the nature of devotional exercises
require, or even with propriety admit. Every thing,
which so confesses our total depravity by nature, as
to ascribe ' all holy desires, all good counsels, and
' all just works,' unto God alone ; and tb give him
all the glory of inclining our hearts unto him, im
plies the doctrine of personal election. The doctrine

' Called in the Book of Homilies, The Homily on the salvatioB
of all mankind.

ON THE EIGHTH CHAPTER. 766
is found, SO to speak, in the lump, in the seven
teenth article: but it cannot be expected that vve
should find it thus in the liturgy, at least not fre
quently. The liturgy is a kind of infusion ; and
eyery part of it sufficiently tastes of that, which
constitutes a main ingredient in that infusion. —
' They through grace obey the calling : they be jus-
' tified freely ; they be raade the sons of God by
' adoption ; they be made like to the image of his
' only begotten Son Jesus Christ : they walk reli-
' giously in good works, and at length, by God's
' mercy, they attain to everlasting felicity.' Here,
if words have any decided meaning, it is stated,
that all, ' who are called, according to God's pur-
' pose, by his Spirit,' (that is, all the elect, ) both
obey the calling, and finally ' attain to everlasting
' felicity.' Not a hint is given of any exception ;
nay, the words admit of no exception. This also is
sufficiently infused into the liturgy, for every useful
purpose.—' Doubt ye not therefore, but earnestly
' belieye, that he will likewise favourably receive this
' present infant ; that he will embrace him with the
' arms of his mercy, and that he will give him the
' blessing of eternal life, and make him partaker of
' his everiasting kingdom .' ' Now, whatever engage
ments of Scripture, are deemed sufficient to exclude
our doubting concerning Christ's favourably receiving
the infant presented for baptism, must, according to
this statement, be likewise sufficient to exclude
doubting concerning his final salv^taon.— As to the
' Baptismal Service.

7^6 REMARKS
non^elecjt, by wjaatever narae we call them ; why
should any thing be introduced concerning into
our publick devotions ? Instead of further en
larging on these things, I only request the reader
to consider this publication, all together, as an
answer to his Lordship's ' call upon the supporters
' of Calvinism, to produce a passage from our cotn-
' mon Prayer-Book, the plain and obvious sense of
* which is decidedly Calvinistick.'
It appears to me, that prayer cannot be made, for
Spiritual blessings, upon any other principles, thai),
those, which are called Calvinistitik, thong^h they do
not include all Calvin's sentiments. If, for instance,
the b^inning of conversion were from ourselves,
and not fi'om God's special preventing grace: all
such expressions as ' Incline our hearts to keep this
' hsi/ ;' ' from all hardness of heart and contenspt of
* thy word and commandment, Good Lord deliver
' us ;' and all, which continually meets us, in our
liturgy, either as matter of prayer or praise, con
cerning ' putting Into our heai-ts good desires ;' the
grace of God always preventing and following us,
and making us continually to be given to all good
works, must be expunged, as asking that which
would interfere with our free will : and expressions
of another kbid must be substituted. Especially,
how shall we on other principles pray for Jews,
Turks, infidels, and hereticks ? We must not pray
that God would ' take away from tbem all ignorance,
* hardness of lieai't, and contempt of his word, and
' so fetch them home to his fold, &c :' for that
would be intreating God to deal with them contrary
2

ON THE EIGHTH CHAPTER^ 7§f
to their freewill. In short, we oonld nOt pray |br
our nearest relations, when we considered thgi^ a§
in the broad road to ,4e5truction ; any further, than
to beseech God, w^ien he saw them of tliejn.-
selves willing to return to him, that he would affoj^^
thenri needful assistance : or, at tnost, wjien he s^vsr
them trying to becorae willing, he would co-operate
with ithem ; but not that he would quicken them
from the death of sin, open their blind eyes, change
their corrupt hearts, incline their stubborn wills to
obedience; and fo •*' work in thera both to will mA
•' to do, according to his good pleasure." AU these
belong to tbe principles now called Calvinisra ; and a
liturgy strictly and consistently Anticalvinistick, in
every expression, would be a very singular and curi.ous,
production. But men often formally, and through
custom, and without very accurately attending to
their import, use those words in prayer, which they
cannot bear in preaching : and, on the other hand,
pious pei'sons, who argue in conversation. Or in
print, i^gainst the peculiar doctrines here defended,
frequently forget their previous sentiments, when
humbly adoring God, and pouring otit fervent prayers
before him, in words to which few Calvinists vvould
refuse their cordial Amen. Thus, a friend onga
observed to me, concerning a person of this descrip
tion : Sir, his head is Arminian, but his heart is
Calvinistick : while he is disputing, his heqd speaks,
but when he ia praying, his heart speaks, and
ti]3t , accounts for the inconsistency which you
notice.

^68 REMARKS
P. DLXXXvn. 1. 8. ' This negative, &c.' iierd
his Lordship narrows his ground, concerning the
* peculiar doctrines of Calvin.' Throughout the whole
publication the reader is left, if not led, to consider
the doctrine of original sin ; that of the will so
enslaved by sin, as to need special preventing grace,
' ' This negative argument is still stronger with respect to the
' Homilies, to which so confident an appeal has lately been made
' by certain writers, thatl request the, particular attention of my
' readers to the facts I am going to state. Not one ofthe peculiar
• doctrines of Calvin is mentioned in either of the two Books of
' Homilies : the word predestination does not occur from the
* beginning to the end of the homilies; the word election occars
' upon one occasion only, and then it is usedin its true Scriptural
' sio'nification, a signification very different from that in which it
'is used by Calvinists; the word reprobation does not occur at
''all; nothing is said of absolute decrees, partial redemption, per-
• severance, or irresistible gracei The former of these books
' was published in the reign of Edward the Sixth, and the latter
' in the beginning of Queen Elizabeth's reign ; and both are
« pronounced by our 35th Article, to " contain a godly and whole-
" some doctrine, and necessary for these times •" ' that is, for
' the times in which tbey were published. If our great reformers,
* the authors of these Homilies, Cranmer, Ridley, Latimer, and
' Jewell, had themselves, as is sometimes pretended, held Cal-
' vinistic opinions, is it to be believed that they would have com.
? posed a set of sermons to be used by the parochial clergy in their
• respective churches, for the avowed purpose of- establishing
• their congregations in a sound faith and a right practice, with-'
' out even mentioning in them any one of these points ? And let
• it be remembered, that thei subjects of many of the IlorailieS
'' are immediately connected with the Calvinistic system, such as,
' original sin, the salvation of raankind, faith, good vvorks, de-
* 'dining from God, the nativity, the passion, the resurrection;
' the descent of the Holy Ghost, the grace of God. and repent-
* ance.'

ON THE ElfeHTH CHAPTER. f6§.
to render It Capable of choosing what In the sight of
God Is good ; with our views of regeneration by the
Hbly Spirit; and justification by faith alone, except
modified in a manner, very different frbm the general
way of explaining the doctrine ; as ' tenets of Cal-
' vinism.' Nay, ' men afe saved according to his.
'grace,' (the grace of God in Christ I suppose,)
' and not according, to just works,' is said to ' con-
' tain in it the essence of Calvinisra :' and it forms
that resemblance to the blasphemous Simon Magus,
vvhich involves not tjnly us inferior persons, but the
eminent Calvin hiraself, in all the guilt of Simon's
heresies.^ But here, in respect of this negative
arguraent, (viz. that what contains nothing of Cal
vinism, is not Calvinistick,) there is no intiraation
of any thing but what relates to predestination, elec
tion, absolute decrees, irrespective partial redemp^-
tion, perseverance, reprobation, or irresistible grace ;
that is, to the subject of the fourth chapter of the
Refutation exclusively. The quotations from the
homilies, on original sin, (especially that expression,
" without any spark of goodness in hira,' which was
supposed to be the language of sorne Calvinist
writer,)* are sufficiently, decisive, as are those on
special preventing grace, and on justification by faith
alone. From these, very decided quotations have
¦been adduced, to prove, that the homilies are ex
pressly Calvinistick on those points. ^ The subject of
regeneration has been fully discussed, in the remarks
on the second book : so that this negative argument
1 p. 57X. 580, Refutation. » P. 54, Refutation,
VOL. II. ^ ^

770 REMARKS
is wholly confined to the tenets refuted, or attempted
to be refuted, in the fourth book. — Now it is here
unreservedly acknowledged, that little decidedly Cal
vinistick, as tb these tenets, can be found in the
book of horailies : except as, according to an illus
tration before used, they contain an infusion ; and
the taste of this particular ingredient will be per
ceived In eyery part, by those, " who by reason of
" use have their senses exercised to discern good
" and evil." When the horailies vvere compiled,
preachers were very scarce ; so that, one of our
reformers says, there were not more than two or
three in a county ; and it is evident that the homilies
were specially intended to supply this great deficiency.
— ' And how, that all they, which are appointed
'ministers,, have not the gift of pi-eaching, suffi-
' ciently to instruct the people, which is committed
' to them, whereof great inconveniences might arise,
'and ignorance might still be maintained, if some
* honest reraedy be not found out and provided."
This being the case, whenhomilles were compiled to
supply the place of serraons, araong an ignorant
people, just eraerging from popery ; and scarcely
capable of receiving " the first principles of the
" oracles of God," who especially " needed milk,
" and not strong meat ;" can it be wondered at, that
the deep points of predestination, election, reproba
tion, &c, vvere not expressly entered into, in these
elementary instructions ? Indeed so many Calvinists
seem to have mistaken this distinction, between milk
« Preface to Homilies, 1562.

ON THE EIGHTH CHAPTER. 771
for babes, and grown meat for strong men ; tbat the
wisdom of our reformers is, on this account, en
titled to our admiration, and well worthy of our
imitation. To shew that this is not an opinion, taken up by
the author, for the special occasion of answering this
' negative argument :' he must again trespass on the
reader's patience, by stating, that in a discourse on
repentance, published first in 1785, 'a Treatise on
' Growth in Grace,' published in the form ofa ser
mon, 1786; in a volume of Essays on the most im
portant subjects in religion, 1794; and in a discourse
on ' The Warrant and Nature of Faith,' published
afterwards, but all subsequent to his having openly
avowed the tents called Calvinistick, on these special
points ; there is as little on the subject of his Lord
ship's fourth chapter, as in the book of homilies.
I suppose these opuscula contain an infusion oi these
doctrines ; but you cannot find them in the lump.—
And I am confident, that, if the more experienced,
and Calvinistick, of the evangelical clergy were
called on to supply a set of lectures, homilies, or
sermons, for the instruction of persons little ac
quainted with religion, they would observe the same
caution : not because they do not believe these doc
trines ; but because they do not think thera proper
instruction for careless or ignorant sinners, or for
babes in Christ. And now should any man corae
forward, and confidently aver that the author of the
tracts above mentioned did not hold Calvinistical
opinions, because they are not explicitly dwelt on in
these books ; the rauthor vvould only have to refer
3 B Ci

772 REMARKS
them to ' The Force of Truth,' and to his ' Sermon
^ on Election,' to confute this negative argument :
and we have only to refer the reader to the passage!
quoted from Tindal, Cranmer, Ridley, Bradford,
Hooper, and others, to set aside the force of it, as
urged, against the Calvinisra of these reforraers. — •
' When Paul had preached a long sermon at Antioch,
', there " belieVed, as many as were. ordained to ever-
" lasting life." — ' With which saying a great number
' of people have been offended, and have said ; ' We
' perceive, that only those shall come to belieye and,
' to everlasting life, which are chosen of God unto
' it ; therefore it Is no matter, whatsoever we do :
' for if we be chosen of God to everlasting life, vve
' shall have it. And so they have opened a door
*- unto themselves of all wickedness and carnal liberty,
'. against the true meaning of the Scripture. Hence
•• we raay learn, to keep from all envious and dan-
' gerous. questions. When we hear that some be
'chosen, and some be damned ; let us have a good
' hope that we shall be among the chosen : and live
' after this hope, that' is, uprightly and godly, and
'-then we shall not be deceived. Think that God.
' hath chosen those that beheve in Christ, and that
' Christ is the book of Life. If thou believest in
- hira ; then thou art .written in the' book of life,
' and shalt be saved.'' .Latiraer goes on to shew
how raen raight know that their naraes are written
in thci book of life. This is the general way of
treating the subject. He never opposes the strongest
" Latimer, p, 689, 690. vol. xi. Fathers of the English church.
6

ON THE EIGHTH CHAPTER. 77<i
tenets of his more systematical brethren ; he never
attempts to explain in a different way a)7y text of
Scripture, which hia brethren considered as contain
ing thi.s doctrine. Even after stating ^he perversion
of the doctrine in the strongest terms, he says
nothing against the doctrine itsel/. He ever seems
to concedenthe truth of the tenet ; and only to be
desirous of guarding against perversions of it, and
of improving it -to practicp'' fxirposes. And were
not controversy In seme cases needful, the manner
of this most excellent irartyr might be the best, in
all respects. But his mdecision, as to a systematical
statement of his seutiments, rendered it less needful
to adduce quotations from him ; except as they are
here called for.-— It may be considered aS remark
able, that Jevvell, should be ranked with the mar
tyrs, vvho were burned in 'Mary's reign, as not
holding Calvinistick sentiments. He took shelter
on the Continent, during queen Mary's persecu- .
tions ; and though not at Geneva, yet at Zurich lie
lived in the house with Peter Martyr ; where he was
almost ^s much in danger of ' imbibing Calvinistick
'sentiments,'^ as if he had been at Geneva; espe
cially, as they read Augustine together, with which
father they were both greatly delighted, Jewell is
the only one of these refugees, vvho is mentioned in
the Refutation : and though others ' imbibed Cal-
' vinistic tenets' In Switzerland; Jewell is supposed
to have returned uninfected! Perhaps our argument
' Page 382, Refutation,

774 REMARKS
would not suffer, should this be allowed : yet I shall
adduce one quotation frora him, shewing what were
his real sentments. — ' God hath chosen you from
' the beginning. (His election is sure for ever.^ The
' Lord knoweth who are his. You shall not be
*^ deceived with the power and subtilty of Antichrist.
I ' You shall not fah frora grace. You shall riot
'perish.} This is the torafort of the faithful, when
' they behold the fall of fue wicked : when they see
* them forsake the truth, and delight in fables ;
' when they see them return to their vomit, and
* wallow again in the mire. When we see these
' things, in others, vve must say, Alas ! they are ex-
' amples for me, and lamentable examples. " Let
" hira that thinketh he standeth ttke heed lest he
" fall." — ¦' But God hath loved me, aini hath chosen
' me, to salyation. His mercy shall go before me,
* and his mercy shall follow in me,, and stay vne from
' falling. — If I stay by myself, I stay by nothing; I
' must needs come to the ground. He hath loved vne ;
' he hath chosen mi^: he will keep me. Neither the
* example nor the company of others, nor the enticing
' of the devil, nor my own sensual imaginations, nor
* sword, nor fire, is able to " separate me from the
"love of God, which Is in Christ Jesus our Lord." —
' This is the comfort of the faithful. — Whatsoever
' falleth upon Others, though others fall and perish,
* although they forsake Christ and follovv after Anti-
* christ; yet God hath loved you, and given his Son
' for you. He hath chosen you, and prepared you
' unto salvation, and hath written ybur names in the

©N THE EIGHTH CHAPTER. 775
'Tjook of life. But how may we know that God
' hath chosen us ? How may we see this Election ?
' Or, how may we feel it ? The apostle says,
" Through sanctification of the Spirit, and the
" faith of truth." ' These are tokens of God's elec-
' tion.— This,' (namely the Holy Spirit,) 'comforteth
' us In all our temptations ; and " beareth witness
" vvith our spirit that we are the children of God ;"
' That God hath chosen us, and doth love us, and
' hath prepared us unto salvation ; that we are the
' heirs of his glory ; that God will keep us as the
'apple of his eye; that he will defend us, and we
* shall not perish.'^ Such language as this, from
that eminent prelate, who at least was the principal
person, in compiling the second book of homilies,
if not in a great degree the author of it, may shew
the reader the cogency of these words. ' If our
' great reformers, the authors of these homilies,
' Cranmer, Ridley, Latimer, and Jewell had ihera-
' selves, as it is pretended, held Calvinistic opinions,
' is it, &c ?' That they held those opinions, which
are now called Calvinistick, must be put out of all
doubt: but they were wise enough, not. to raake
the deeper doctrines of revelation, the direct or pro
minent subject of the sermons, which were to be
read to a multitude, " unstable and unlearned," (in
the school of Christ) ' who,' till more fully in
structed, would be liable to " wrest them, as well
" as the other Scriptures to their ovvn destruction."
' P)p. Jewell's Exposition of the Epislles to the Thessalonians,
p. 143, Ui. p. i6n.

776 REMARKS
p. DLXxxVir. Note. ' Let us; &c.'-
P. DLXxxviii. 1. 16. 'But though, &c/^ After
those passages .which hfive been adduced from the
reformers of. our church, both before and after
Queen Mary's reign, I must leave the reader to
make his ovvn remark's on this passage, .atid to
account for it, in the best way that he can. It
cannot be supposed, but that his Lordship has care
fully studied the, writings of the reformers : he could
.' ' Let us by such virtues as ought: to spring out of l^ith,- sh.evf
• our election to be sure and stable; as St. Peter teacheth, en-
' deiavour yourselves to make your calling and election certain
' by good works. P. 36".' '
''¦ Hemarks on Note, p. 205, Refutation.
• ? ' Rut though the homilies contain neitiier ^ny discussion in
* support ofthe Calvinistic doctrines, nor any direct refutation of
' them, there is a great number of incidental passages, as- we
* have seen, \yhich plainly shew, that the authors were not Cal-
' vinists. The little notice taken of the.5e ppints, and the uncon-
'. troversial manner in wbich when noticed they are mpntioned,
' prove, that when the homilies were written and published,
*¦ Calvinistic opinions had made very little progress in England.
' Fo/, if they had been generally prevalent, or even if they had
' beep embtaced by any considerable number pf persons, the
• frarpers pf the homilies would have thought it ' necessary for
' the times' to have entered more fully into these subjects, and
' to have oifeied a confutation of what they manifestly considered
' as erroneous doctrines: they would have exposed the new errors
' of Calvinism in the sarae manner as they have exposed the old
' errors of Popery. The truth is, that the introduciion of Calvin-
' ism, or rather its preyalenfe in 'any considerable degree, was
' subsequent to the beginning of Queen Elizabeth's reign, when
' all our public formularies, our articles, our liturgy, and our
' homilies, were settled as tliey now are, with the exception of
' a few' alteration^ and additions to the liturgy, not in tlie least
' affecting ils general spirit and character.'

ON. the EIGHTH CHAPTER., 777
not Intend to mistate their sentiments : but when
ever the word Calvinistick occurs, it is, I apprehend,
associated in his ideas with those tenets of Calvin,
which are allowed to be objectionable, and which
do not appear in our authorized books, and scarcely
in the writings of our reformers. Yet when moderns,
who are called Calvinists, are mentioned, many
tenets, not generally considered as peculiar to Cal
vinism ; and which in fact are held by numbers,
who abhor the very name of Calvinism, are con
sidered as a part of the system, and as. implying,
that they who hold them, call Calvin Master, and
are answerable for all his sentiments ; even If they
do not believe thera, or, believing them, they are
afraid to- avow them. But vvhen our venerable re
formers, " vvhose praise Is in all the churches," are
spoken of, another mode of judging Is Inadvertently,
or imperceptibly, adopted : and, if they do not Ca-
plrcitly avow every tenet of Calvin, they are supposed
not to hold any of them 1 ' The incidental passages,
' which plainly shew, that the authors were not
' Calvinists,' should have been shewn, or referred
to. — I think it has been proved, that it would have
heen extremely unwise to have ' exposed the errors
' either of Calvinism,' or Anticalvinism, ' in the same
' manner as they have exposed the old errors of
' popery :' unless Calvinism be indeed as fatal an
error as popery, that compound of idolatry, super
stition, false doctrine, self-righteous pride, and spi
ritual tvranny ; with " all the deceivableness of un-
"righteousness in them thai perish." And nothing
would be easier, than to shew, from more obscure

778 REMARKS
writers, who yet were the martyrs of Christ, that
the doctrines called Calvinistick, were as much in
sisted on before Elizabeth's reign, as ever they have
since been ;^ but perhaps with raore judgraent and
moderation. Enough however, has been already done,
in this way ; both in respect ofthe other texts in the
Refutation, called Calvinistick, and in respect of
election and final perseverance.
P. DLXxxix. Note. ' Fox, &c.'* Most of the
quotations, which have been adduced from the re
formers, raay be found in Fox's Book of Martyrs,
and very many raore to the sarae purpose. So that,
whatever respect tvas paid to Calvin personally ; the
doctrines, novv called Calvinistick, were fully attested
by the Marty roi ogist.' — Luther and Zuingle were so
extremely discordant in some things, especially con
cerning the presence of Christ In the sacrament ;
and maintained such eager contests ; that one can
not but wonder, hovv they come here into such near
contact. — They also differed materially about original
sin ; and the obedience. In religious matters, due to
civil authority. If no special tenet be mentioned, it
^ The reader may be satisfied of this by consulting the Fathers
ofthe Church of England as lately published in six volumes 8vo.
- ' Fox, in his ' History of the Acts and Monuments of the
' Church,' • coramonly called ' Fox's Book of Martyrs,' ' which
.' was published in IS63, the year after our articles and second
' book of homilies were published, and four years afier our
' liturgy was settled, says, that our English reformers, who
' suffered in Queen Mary's reign, had adopted the opinions of
• Xuther and Zuingle; and the little which he says of Calvin,
' plainly shews, that Calvin and his doctrines were at that time
' very little respected in England,'

ON THE EIGHTH CHAl'TER. 77^
riiight as vvell be said, that the evangelical clergy
adopt the opinions of Calvin and of Arminians!— *
But election Is the tenet in which they are supposed
to agree. Now it so happens, that Luther was far
nearer to the sentiments of those novv called Calvin
ists, than Zuingle, the founder of the olher re
formed churches, was. For this conclusion, I must
refer the reader to the continuation of the Eccle
siastical History of the Rev. Joseph Milner, by Dr.
Isaac Milner, the present 'Dean of Carlisle.
P. DLXXXIX. I. 15. ' Our reformers, &c.'' From
the note on this page, it might appear that the
reforraers adopted the opinions of Luther and Zuin
gle, thdugh not of Calvin. But, however that may
be, I have no objection to his Lordship's conclusion.
— ' But we have no doubt, that Calvin and the insti-
' tutes themselves, if they could speak, were they
• reproached with any human origin, vvould indig-
' nantly disclaim the charge, and aifirm, tliat they
' were^not Lutheran &c, but scriptural.'* And the
evangelical clergy before God^ must continue to say
' ' Our reformers followed no human autliorily — they lia'd
' recourse to the Scriptures ihemselves as their tolc guide. And
' the consequence has been what might have been expected,
' that our articles and liturgy do not exactly corre'.pond wilh
' the sentiments of any of the eminent reforraers upon the
' Continent or with the creeds of any of the protestant churches
' which are there established. Our church is not Lutheran —
' it is not Calvinistic — it is not Arminian. — It is scriptural: it.^
' is built upon thd apostles and prophets, Jcssa Christ himself
'being the chief corner-.'itone.'
» Chr. Observer, Sep. 1811, p. 5^3.

780 REMARKS
the same, concerning themselves and their tenets ;
till some more conclufelve refutation has been made
of them.
And now, at the close of tbis work, I may per
haps assume a measure of confidence, not unlike
what the very title of -his Lordship's book contains.
I am .confident, that I have d(imonstrated the doc
trines, commonly called Calvinistick, (though not
every tenet of Galvin,) to be that of our liturgy, our
articles, and homilies; and of those reformers, hoth
before and after Queen Mary's reign, who compiled
them: and I call on the opponents of Calvinism, to
disprove this, if they can, by fair quotations and
substantial arguments ; for assertions must go for
nothing. I trust I have also shewn them to be
the doctrines of the holy Scriptures!, both In the
Old and New Testament. — But before I close, I
would drop one hint. If indeed, the doctrines in
question, are those of our established church ; and
if its rulers should in general proceed on the plan
adopted by' spme of them ; namely, that of discredit
ing, as much as they can, the most pious, laborious,
and competent clergym,en, who hold them: If,
when one of this description is removed, they should
make a point of substituting in his place a man of
fliscordant principles : If they discourage, as to or
dination, the most exemplary, regular, and unex
ceptionable young men, in all other things, even if
suspected, by reason of their connexions, and friend
ships, of holding these sentiments ; and prefer men
of far inferior talents, learning, and even mqral
cb.aracter: will -they not, with their own hands.

ON THE EIGHTH CHAPTER. 781
endeavour to subvert the establishment ? Could a
shrewd dissenter, if admitted as an unsuspected
privy-counsellor, give them more appropriate advice,
in order to accomplish his purpose, of gaining the
ascendancy to the dissenting interest ? They, who
.have been used to hear the doctrines called evange
lical, in which the question, " What must I," a
lost sinner, " do to be saved ?" is constantly asked
and clearly answered ; if they at all pay attention to
it, will never after endure another doctrine, in
which this question Is not answered to their satls-
fiictlon. However attached to the establishment,
they will at length seek at the meeting, that in
struction, which they cannot find at church : and
though this at first be the only inducement ; yet,
becoraing acquainted with dissenters, and hearing
all their objections ;' (having at the same time, no
person at hand, to answer these objections ;) they
will gradually imbibe the esprit de corps, and perhaps
at length become more zealous dissenters, than they
are, to whora they join themselves. Thus hundreds
often become dissenters, simply by the removal of an
evangelical clergyman, and the substituting of one,
of contrary sentiments ; who has the mortification
,of officiating in an almost empty church ; while his
sole relief consists in declaiming against Calvinists
and dissenters, which makes the case still worse. —
All this would be prevented, if a competent evange
lical man w.ere appointed, (if not as rector, yet) as
curate to succeed one of his own sentiments ; and
the person of contrary tenets, were more comfort
ably provided for elsewhere. And, unless it be

782 JlEMARKS
vainly supposed, that authority can crush the whole
party, surely this would be the more politick con
duct! — Again, a youngman, who desires the ministry
as " a good work ;" and longs pro officio, non pro
beneficio ; who can without hesitation declare, that
' he thinks himself moved by the Holy Ghost to take
' this office upon him ;' will never finally give up.
his object. If excluded from the church, what he
counts ill-usage will weaken his attachraent; his
objections to the dissenting cause will proportionably
abate; and he will gradually be led to enter the
ministry among the dissenters. And as these things,
considering what human nature is at the best, can-
n'ot but tend to alienate his mind from those, vvho
have been unkind to him, and to attach it to those
who are kind ; (and tbe heart has a vast effect on
the judgment;) it will not be wonderful, if at length
he become a zealous dissenter, and a champion of
the party against the church of England. Thus,
some of the most pious, able, and even learned of
our young men, having received an university-edu
cation, in order to be ministers of the establish
ment ; may be thrown into the opposite interest,
and spend all their lives and talents, in a manner,
unfavourable to her predominance in the natlon.-r-
Our danger Is therefore more from wiihin, than from
without, whatever numbers may suppose : far more
from our own negligence and impolicy, than from
the machinations of any adversaries.
And now, ' O God,' before whom we must all soon
appear, without respect of persons, to rpceive our
final and eternal doom : thou God of truth, who

ON THE EIGHTH CHAPTER. 789-
knowest on which side in this argument, thy truth
is found ; * Illuminate all bishops, priests, and deacons,'
by thy Holy Spirit, ' in the true knowledge and
* understanding of thy worfl.' ' Grant us all by the
' same Spirit to have a right judgment in all things:'
' Bring into the way of truth all such as have erred
' and are deceived :' ' Take away from us, all blind-
' ness of heart, all pride, vain glory and hypocrisy ;
' and all nncharitableness.' ' Grant that all who
' profess and call themselves christians, may be led
' into the way of truth, and hold the faith in the
"* unity of spirit, In the bond of peace, andin right-
' eousness of life.' ' Have mercy on all Jews,
' Turks, infidels, and hereticks ; and take from them
' all hardness of heart, and contempt ofthy word;
' and so fetch them home, blessed Lord, to thy
' flock, that they may be saved among the reranant
' of the true Israelities.' ' That so thy way may be
' known upon earth, " thy saving health unto all
" nations." ' Grant this, O Lord, for the honosfc",
' and through the merits, of our only Advocate and
* Mediator, Jesus Christ.' Amen.

N.B. The following thoughts, cn the doctrine of our church,
respecting the baptism of infants, having been sent to me, (as
coming from high authoriiy,) after the remarks on the second
chapter was printed, I subjoin them here.

Th.^t part ofthe catechism, which mentions the qualifications
-'for baptism, and then answers the question concerning the ad
mission of infants to it, sheWs, (referring first \b the ca?e of
adults,)

784 ' REMAIiKS
First, That baptism neither is, nor conveys, regeneration;
but must be preceded by regeneration ; 'unless repentance and
faith exist without regeneration.
Secondly, That baptism is to be administered only upon the
profession of failh and repentance; and that all -which is said of
the baptised must go on the supposition, of the «ncer/(y of this
profession. Thirdly, That all, which is said of infants is spoken condilion-
alljj; on the suppbsition and condition, that when they cotne to
age, they perfoum the promises, -which they have made by their
sureties. This part ofthe catechisra, on the sacraments, was added in tbe
time of James the First, (drawn- up by Bp. Overall;) and may
therefore be considered as explanatory of any difficulties, in th
part vvhich preceded.

APPENDIX.

Extracts frqm the Helvhticic Confession.
This confession was first framed, at the requisition of the rulers
and senate of Basil, by the delegates of the Helvetian states, which
had embraced the evangelical dpctrine, in the year 1536; the
very year, in which Calvin settled at Geneva. It was drawn up
by Bullenger, Mycomus, Grynaeus, Capito, and Bucer; in order,
if there should be need, to be exhibited to the general council,
¦which was then expected. — It received the sanction of the Wittem-
bergian theologians; as the letters of Luther himself to the Hel
vetians testify. — But when this confession was too short, (bremior,)
' it was, for raost weighty reasons, written over again A.D. 17^6;
* to ¦which the Tigurini, the Bernenses, the Sangallenses, the
' Rheeti, the Myllhusiani, the Biellenses ; and also the Geneves-
* subscribed.' — This was two years after Calvin's death. But after
twenty-eight years' residence atGeneva,wherehis influence was ex
ceedingly great, as well as in all the adjacent churches ; it can hard
ly be doubted, but that it would have received his full sanction, had
his life been continued to that time.. It should be noted, that he
¦was succeeded, at Geneva, by his colleague Theodore Beza — If
then, we desire to know, what Calvin, and his nearest associates,
approved, as proper to be inserted in a. publick confession of faith,
on those doctrines now Called Calvinistick j this may, I apprehend,
be learned in a good nieasure from the Helvetian confession. Ac
cordingly, I shall translate all those parts of it whieh directly relate
to this subject. Akticie VI. — Concerning the Providence (f God,
' By the providence of this wise, eternal, and omnipotent God,
' we believe that all things in heaven, and in earth, and in all
' creatures, are preserved and governed. — For David testifies and
' says : " The Lord is high above all nations, and his glory above
" the heavens. Who is like unto the Lord our God, who dwelleth
" on high and humbleth himself to behold the things which are
" done in heaven and earth ?" ' The Same again says ; " Thou hast
' Pa. cxiii. 4 — 6.
VOL. JI. ^ ^

78§ APPENDIX.
"¦ seen beforehand (prcevidisti) all my ways .• because there is
" not a word in ray tongue, which tbou hast not altogether
" known, O'Lord." ' Paul also testifies and says, " By him we
" live, and move, and are:" and "Of hitn, aud by him, and'
" to him are all things,"* Most truly, therefore, and according
' to the Scripture, Augustine pronounced in the book concerning
' the agony of Christ : The Lord said, " Are not two sparrows
" sold for" one farthing ? Yet not one of ihem falleth to the
•' ground, without the will of your Father." ' But thusspeaking,
' he purposed to shew, that whatever men think the meanest, is
' governed by the omnipotence of God. For thus the truth speak-
' eth ; " that the birds of the heavens are fed, and the lilies of
" the field are clothed by him;" and he saith, "that even our
" hairs are all numbered."^
• We therefore condemn the Epicureans, who deny the provi-
' dence of God, and all those who blasphemously say, that God is
'employed about the grand concerns of heaven,' {versari circk
' curdines cceli-, or, ' exists in the heavens,') and does not see,
' nor regard our affairs. For even David himself, the royal pro-
' phet, conderaned these when he said, " Hovv lang, O Lord,
" how long, shall the impious exult ? Saying, God doth not see,
" neither doth the God of ^Jacob understand. — Understand, yfe
" stupid among the peeple, and ye fools, when will ye at length
" be wise ? He who formed the ear, cannot he hear? Or hb
"¦ who framed the eye, how cannot he see ?"¦* But, at the same
' time, we do not despise as useless the means, (media, middle, or
¦ ' intermediate, things,) by which divine Providence worketh :
' but we teach, that we ought to be as far attentive to thera,
' (accummodandos esse) as they are commended (or enjoined, com-
• mendentvr,) in the word of God. Whence we dii'Spprove the
• rash voices of those, who say; If all tilings are conducted by the
' providence of God ; certainly our endeavours, and our pursuits
• (studia) are in vain. It will be sufficient, if w^ leave all things
' to the government of divine providence ; nor is there any rea-
' son why we should be solicitous about any thing, or what we
' may do.' For though Paul . acknowledged, that he sailed under
• 'the providence of God, who had said to hitn, " Thou must bear
" witness to me at Rome ;" who moreover had promised to hira
' audhadsaid^ " There shall be no loss of any life, neither shall a
" hair fall from your head :" nevertheless when the sailors were
' meditating flight, the sarne Paul said to the centurion, andto
' the soldiers, " Unless these remain in the ship, ye cannot be
«¦ saved." ^ For God, who hath destined his ovvn end of an affair to
' each person, hath appointed both the beginning, and the means
¦* (media,) by which it is brought to that end. The heathens
¦ Vs. cxxxix. 2 — 4. « Acts xyii. 28. Rom. xi. S6. 3 Matt. vi. 26—30.
.x.?9— 31. *.l's xciv.6-.-9. » Acts xxiii. U. xxvii. 22-25. 30— S4.

' APPENDIX. , 78/
*. ascribe Ihings to blind and uncertain chance. St. James ia
• not willing it should be said, "To-day, or to-morrow, we
" will journey into such a city, aod we will carry on business,"
' (negotiabimur.) " For that ye ought to say, tf the Lord shall
" will and we shall live, we will do this or that." ' And Augus-
' tine saith : ' All these things, which to vain men seem to be.
' done at random, in the nature of things, do not accomplish any
' thing except his will, becaitse they are not done, except by his
' command.^ — Thus it seemed to come to pass '^y fortune, that,
' Saul seeking his father's asses, came to the prophet Samuel :
' but the Lord had before said to the prophet, " To-morrow I will
" send unto thee a man of the tribe of Benjamin, &c."5
Article vii. — On the Creation of all things; concerning Angels,
the Devil, antj, Man, , -
, ' This good and omnipotent God created all things, both visible
' and invisible, by his own coeternal Word; and he also preserves
' the sarae by his own coeternal Spirit ; David testifying and saying,
'* By the Word of the Lord were the heavens made, and all the
" pow^r (virtus) of ihem by the Spirit of his mouth."'* But all
' the things, which God created; were, as the Scripture says,'
" Very good," and created for the profit and use of man. We
' say then, that all things proceeded from one beginning/ (or'
' source, principio,) We tberefore condemn the ManidieeS and
' MarcioniteSj who impioilsty feigned two substances and natures,
' of good and evil ; ,and also tv^'o principles, (principiaj) and two
' Gods Opposite to each other> a good, and a bad, God.
' Among all tbe creatures, angels and men are pre-erainent.
' (prcestant,) Concerning angels the divine Scripture pro-
' nounces ; " Who creates his angels spirits, and his ministers a
" flame of fire." 5 Also, " Are they not ministering spirits, sent
" forth for service, (in ministerium,) because of those, who are
" the heirs of. salvation." * ' But the Lord Jesus himself testifies
' concerning the devil, '' He was a homicide from the beginning;
" and he stood Hot in the truth, becauise truth is not in him ;
"' when he speaketh a lie, he speaketh of his own, (ex propriis,}
" because he is a liar, and the father of that thing." ' '. We teach,'
' therefore, that some angels indeed persevered in obedience, and
' were deputed to the faithful ministry of God and of men ; but'
' that olhers fell of their own accord; (sud sponle;) and were pre-
' cipitate'd into destruction,- and were made (or became, factos esse,)
' the enemies of all good and of tbe faithful.
' But now the Scripture saith concerning man, that at tbe be-
* inning ha was created good, after the likeness and simihtude of
' Jam iv 13-^lP. " On Ps. cxiviii. » 1 Sam. ix. 15—20.
* Ps xxxiii e] 5 P». =''^' 4. Heb. i. Ti ' Heb. i. 1.4, ' John viii. 44,
3 E 2

788 APPEND-IX>
'God; that God placed him in Paradise, ar^d subjected aU things
' to him. ' That which David magnificently celebrates in the
' eighth psalm. He added to him also a wife, and blessed them.
* Butrwe sajr, that man consists indeed of two and diverse sub-
* stances, in one person ; an immortal soul ; inasmiich as, sepa-
' rated from the body, it neither sleeps nor dies ; and a raortal
¦* body, which yet at the last judgment, shall be raised from the
' dead ; ihat from thence, the whole man, may remain for ever,
* either in life, or death. We condemn, therefore, those who
' deride, or by subtle disputations call into doubt, the immortality
' of souls ; or say that the soul sleeps, or is a part of God.— In
' brief, we condemn all the opinions of all, even as many as think
' different things, concerning creation, concerning angels, and
' demons, and raan, from those, which have been delivered to us
* by the Hply Scriptures, in the apostolick church of Christ.'
Ahticle viii; — Concerning the Fall of Man, and Sin, and the
Cause of Sin,
'Man was at the beginning created by God after the image of
* God, in righteousness and holiness of truth, good and upright ;
' (rectus ;) but, by the instigation of the serpent, and by his own
' fault, failing from good-ness and rectitude, he became obnoxious.
* to sin, death, and various calamities. And such as he became
'. by the fall, are all those, who have been produced, (prognati,.)
' from him ; being, 1 say, obnoxious to sin, death, and various
' calamities. But \ye understand sin to be that corruption of man
• by birth, (nntivam illam hominis corruptionem,) which is derived
* and propagated from our first parents, unto us all ; by which
'. being sunk in depraved concupiscences, averse from good, but
' propense to all evil ; being full of all wickedness, unbelief, con-
' teftipt, and hatred of God ; we cannot do, nor indeed even think,
' any thing good, of our own selves. — Moreover, as now years
'¦ proceed, we bring forth corrupt fruits, worthy of a bad tree, in
' evil thoughts, speeches, and deeds, committed against the la-w
' of God : on which account, (qua. nomine,) by our own desert,
• we become obnoxious to the wrath of God, and are subjected to
' just punishments : so that we should all have been cast off from
' God, unlessChrist our Redeemer fZ,i6e;-fl^or) had brought us back.
' — Therefore by death, we understand, not only corporeal dealh,
' which raust be undergone once by us all, because of sins; but ,
*' even eternal punishments, due to our sins and to our corruption.
' For the apostle says, " We were dead in trespasses and sins :"
" and we were by nature the children of wrath, even as the rest.
'' (cceteii,) But God, who is rich in mency, when we were
*' dead because of sins, hath made us alive together with Christ."'-
' Gen. i. 26, 28. ii. 19, 20. - Eph. ii. 1—4.

APPENDIX. 780
' And likewise, " Thus, as by one mati sin entered into the world,
''' and death by sin ; and so death passed upon all men, in that all
" have sinned." ' — ' We therefore acknowledge original sin to be
' in all men : and we acknowledge all other sins, which arise put
'of this, to be called, and in reality to be sins; by whatever
' name they may be distinguished, (nuncupentur, )v/hether mortal,
' or venial, and also that which is called the sin against the Holy
' Spirit, which is never remitted.^ , We also confess, that all sins
' are not equal, though they all spring from the same fountain of
' corruption, and ¦unbelief; but that some are more heinous than
' others. As our Lord says, " It shall be more tolerable to
*' Sodom," 5 ' than to the city which rejects the word of the gospel.
'Therefore we condemn all, who have taught any thing contrary
* to these things, but especially Pelagius, and all the Pelagians ;
' along with the Jpvinianists, who with the Stoicks raake all sins
' equal. But we think as to all things in this cause, with Augusr-
' tine, who brought forth and defended his sentiments (sua,) from
' the Holy Scriptures. Moreover we conderan Florinus and
' Blastus, against whom Irenaeus also wrote, and all tvho malae
' God'the Author of sin: when it is expressly written, " Thou art
" not a God who wiliest iniquity. Thou hatest all who work
" iniquity, thou wilt destroy all/ who speak a lie."* And again,
" When the devil speaketh a lie. he speaketh of his own; because
" he is a liar, and the father of the thing." ' But even in ourselves,
' there is enough of vice and corruption, so that it is not at all
' necessary for God to pour into us any new or increased pravity.
' Therefore, ¦when it is said in the Scriptures, that God " hardens,"
" blinds," and " delivers up to a reprobate mind j" it should be
' understood, that God doth this by a righteous judgment, 4s a
' Judge and just Avenger. Finally, as often as God is said, or
' seems, to do any thing of evil; itis not said on thataccount, that
' man does not tbe evil, but that God suffers, and does not hinder
' it to be done, by his own just judgment, who could, if he had
' 60 willed, have prevented it : or that he uses, to good purpose,
' the evil of man ; as the sins of Joseph's brethren : or that he
' himself governs sin.s, that they should no more widely break
' forth and prevail, than was convenient, (quam par erat.} St.
' Augustine, in his Enchiridion, says, In a wonderful and ineffable
' manner, even thdt does not come to pass beyond his will, which
' is contrary to his will: because it could not cpme to pass, unless
' he should permit it to be done. Nor indeed doe? he unwi^liiigty
' permit, but willingly. Nor would he who is good permit evil
.' to be done; unless, as omnipotent, he was able to do good even
' from the evil- — ^These things he saj/s. The pthef qwestions,
'• Whether God willed Adam to fall, or impelMhim to ihe fall»>
> Rnm V 12 «.Markiii.28— 30. IJohnv.lft— 1«. 3*Matt. *i.
Rom. V, U. g^j_2^ , p. ^_ ^_^^ •?

796 APPENDIX. '
* Or, wiierefi-ire he did not hinder his fall ? and olher questions ;
' we place 't'hem arriong the curious ones; knowing, that Goa
' prohibited man to eat of the forbidden fruit, and that he
• punished the transgression : but that the things -which are done,
' are not evil in respect ofthe providence of God, ofthe will and
• power of God ; but in respecJt of Satan, and of our own will,
* fighting against the will of God-.'
Article ix. — (Concerning Tree-W'dl, and the Ptiwers qf Mcf'it.
* We teach in this cause, (which always in the church, has
' begotten many controversies,) that the condition or state of man
' should be considered as threefold. .In the first place, what man
' was before the fall, upright indeed and free, who was both
' able to remain in the good, and to turn aside unto evil- But he
' turned aside unto evil, and entangled bolh himself and the
' whole human race, in sin and death ; as it has before been said.
' Then it is to be considered what man was after the fall. Not
' indeed that understanding was taken away from man, or will
' torn from hira ; and he was altogether changed into a stone or
' the trunk of a tree : but those were so changed and diminished
' in naan, that they were no longer capable of those things, of
' which they were before the fall. For the understanding was
'darkened; but the will from free, became a slave. For it
' serves sin, not unwillingly, but willingly : therefore it is called
;^ voluntas, not noliintas. (willingness, npt unwillingness.) There-
' fore, as far as evil or sin, is concerned, man is not forced,
' either by God or by the devil ; but does evil of hisown accord ;
" (sua sponte, spontaneously :) and on this side, is of most free-
' will, {liber rirfti est arbitiii.) For in that ^we, not unfrequently,
• see the worst villainies pf man, and his counsels, to be hindered
' by God, that they should not attain their end ; this does not
• take away the liberty of man in evil; but God prevents
' (prcBvenit) with his power, what man had otherwise freely
' determined. Even as the brethren of Joseph had freely pur-
• posed to take off Joseph; but they could not, because it seemed
' otherwise to the counsel of God. — But as to that which concerns
? what is good and virtuous, the unde:rstanding of man does not
' of itself judge rightly of divina things, For the evangelick
' and apostolick Scripture requires regeneration from every one
' of us,' who desires to be saved. Whence our $rst birth of
'• Adam confers on us nothing towards salvation. Paul says,
'' The animal man {¦ivx.'^o^) perceiveth not the things of the
" Spirit of God, &q." ' 'The same person denies elsewhere
' that we are " fit (idoneos) of ourselves to tliink any thing
y gopcl,"* ' It is evident that the mind or understanding is the
" 1 Cor.ii. 14. • 2 Cor. iii. $.

APPENDIX. ^,Qi
' guide of the will ; but whjCn the guide is blind, it is manifest
' how far tbe will also can attain. Therefore indeed, there is
' no frce-'will to good in man, not as yet born again ; nor powers
' to perform, what is good. — ^The Lord in the gospel saithi
" Verily, verily, I say unto you, that every one who cominitteth
¦" sin ; is the slave pf sin," ¦ ' And tjie aposjlle Paul saith,
" The affection of the flesh is enmity against God." " For it
" is not subject to the law of God, neither indeed can be-" ?
' Truly there is som? understanding in fallen man, as to earthly
' things. For God of his mercy hath left him a capacity ; yet fat
' distant from what was in him before the fall. God commands
' hjini to cultivate his capacity, and he adds at the same time gifts
' and proficiency. And it is manifest that we inake, as it were,
' no proficiency in all the, arts, without the blessing of God. For
' the Scripture refers all arts unto God : indeed even the gentiles
' referred the origin of arts to the gods as the inventors of, tliem,-^-
'Lastly, it is tobe seen whether the regenerate are possessed
' , of a, free-will, and how far. In regeneration the understanding
' is illumiiiated by the Holy Spirit, that it should understand the
' mysteries and tbe will of God : and the will itself is not only
' changed by the Holy Spirit, but, it is endued with powers, so
'that it may of its own accord, {sua sponte,) will and be able tp
',dp,good. Unless we grant this, we deny Christian liberty, and
' iptrpduce legal slavery. Buteveii the prophet introduces GotJ
' assaying, "1 will put my lavys into their rainds, and in theif
," heartswill I write tbemV 'And the Lord also saith in the
'.gospel, "If the Son shall make you free, then are ye free
"indeed." ' Paul also says to tbe Philippians ; " To you it, is
" glvenv for Christ, not only to believe in him,^ but also tp suffer
" for him." ' And again, " I am persuaded, that he who hath
" begun a good work in you, will perform it to the day of the
"Lord Jesus." ' And also, "It is God who, worketh in ypu,
'' both that you may be willing, and that you maybe able."
' Where at the' same lime, we teach, that two things are to be
'observed; namely, that the regenerate, in the choice and per,.
' formance of good, not only act passively but actively. They are
' influenced by God, that they themselves may/fo, what they do.
' For Aui^ustine rightly 'adduces' this, that Gbd is- called "our
" Helper-" ' but no onewanfefh'a helper, but he that doeth
' somewhat. TheManichaeansrobbed man of all action, and made
'him as a stone or a stock.^Secondly, in the regenerate there
' remains infirmity. For," when sin dwelleth in us, and the
' flesh striveth against the spirit, even unto the end of our life';
' the regenerate cannot, as unencumbered, altogether perform
' that which they had determined. These things, are confirmed
• John viii, a^L' ' R<""' *'"• '^'' ^-

79i APPENDIX.
' by the apostle, irt the Seventh of Romans, and in the fifth
' of Galatians. Theifefore, indeed, our free-will, (libefum ar-
* hittium) is weak, because of the reraains of the old Adam, and
* of natural (agtiatai) human depravity abiding in us to the end
' of life. In the mean while, as the powers of the flesh, and
' the remains of the old man, are not so efficacious, that they
' should entirely extinguish the operation of the Spirit ; on this
' account believers are called free : {liberi : ) but so, that they
* acknoiXrledge infirmity, and can glory nothing conceming
' their free-will. For, certainly, that ought always to be present
* before the minds of the faithful, which blessed Augilstine so
* often inculcates, from the apostle: " What hast thou, that
" thou hast not received ? And if thftu hast received it, why
" dost thou glory, as though thou hadst not received it ?" ' To
' this it must be added, that the thing does not immediately
• come to pass, which we have determined. For the events of
' things are placed iti the hands of God. .Whence Paul prays to
' the Lord, to prosper his journey. And even on this acc6unt
* <)iir free-will is feeble. — But no one denies that, in externals,
' fhe rCgefierate and fhe unregenerate have free-will. For man both
* has this constitution in comraon with the animals, to whom he
' is not inferior ; that he should mil some things, aud not wiil
* other things. Thus he is able to speak, or to be silent ; to go
' Out of his house, or to remain at home. Though even here
* also the pewer of God is to be observed, which effected, that
* Balaani could not reach that which he willed; neither- could
' Zacharias, coming out of the temple, speak as he willed. In
¦• this concern, we condemn the Manichseans, who deny that
' to man, being good, the beginning of evil was from free-will :
' We condemn also the Pelagians, who say, that a bad raan has
' suftciently free-^i<''ill, for the performance of a goorfcommand-
* ment. Both are tonvicted by the holy Scripture, which saith
' unto those ; " God n^ade man uprightly," • but it ' saith to
• these ; *' if the Son shall make you free, then are ye free
" indeed."
Concerning the Predestihation 6f God, and the Election of the
Saints,
' God from eternity'predestinated or elected, freely and of his
* mere grace, without any respect of man, the saints whom he
' willeth to save in Christ, according to that of the apostle :
" God chdse us in him, before the foundations of the vvorld were
" laid." ' And dgaih, " who saved us, and called us with a
" holy calling, not according to our works, but according to
" his purpose and grace, which were indeed given unto us on
" account of Christ Jesus, {per Christum Jesum, for the sake of
" Jesus Christ,) before eternal times ; but are now made mani-

APPENDIX. 793
*' fest by the appearance of our Saviour Jesus Christ." ' There-
' fore not without a med^ium, though not for any merit of ours,
f but in Christ, and because of Christ, God elected us : so thpt
• they who now are grafted into Christ by faith ; these same
' persons are also the elect ; but the reprobate are they who are
' without Christ, according to that of the apostle : " Try your
" own selves, -whether ye be in the faith. Do ye not know your
" own selves, that Jesus Christ is in you, except ye be repro-
" bates?" ' ' Finally, they are elected saints, in Christ by God,
• unto a certain end, which also the apostle expounds, and says :
*' He hath elected us in him, that we should be holy, and un-
" blameable before hini in love; who predestinated us, that he
" might adopt us for children by Jesus Christ unto himself;
" that the glory of his grace may be praised." ^ ' And though
' God knows who are his own, and soraewhere mention is made
' of the fewness of the elect ; yet good hope is to be had con-
• cerning all, neither is any one rashly to be numbered amorig
' the reprobate. Paul certainly says to the Philippians, " I give
'" thanks for you all," (but he speaks concerning the whole
' church at Philippi,) " that ye have come into the fellowship
" of the gospel ; being persuaded, that he who hath begun a
'* good work in you, will perform it ; as it is just, that I should
'¦¦ think this of youall."^ 'And when our Lord was asked,
" Are they who are saved few ?" ' The Lprd did not answer
' or say, that fewer or more would be saved ; but he exhorts
' rather, that every one should " strive to enter in at the strait
" gate." As if he should have said : — It does not belong to you
* to enquire over curitjusly concernipg these things, but rather
' earnestly to endeavour to enter heaven by the right way. ¦?
' Therefere indeed we do not approve the impious voices of
' certain persons, who say that few are elected,' and as -I do not
' know, whether I be in the number of these few persons, I will
• not withhold indulgence frora ray inclination, {genium meum non
'fraudabo.) Others say,— If I am predestinated or elected of
• God, nothing can hinder me from salvation, already certainly
•¦ determined; whatever 1 shall at length devise of evil, (designa-
' vero. The word implies devising some rie-uj plan, commonly of
' mischief or wickedness. Terence Adelphi, 1 act, 2 scene, 1.6, 7-)
' But if I am of the number of the reprobate, no faith or re-
' pentance will help me ; as the determination of God cannot be
' altered. Therefore, instructions and adraonitions are useless. For
' against' this fighteth that of the apostle : " The servant of the
" Lord ought to bs prompt for teaching, instructing those who
"oppose themselves; if at any time God may give them re-
" pentance, to acknowledge the truth ; that they may recover
.9rnrxiii5 »Eph.i.4-6. J Phil. 5. 3-=-7. ¦« Lnke xiii. 23-28.
5 Com^re "the first Article of the Synod of Dort.

TQ'i APPENDIX.
" thernselves from the snare of the devil, having been taken
" captive by him at his will." ' But also Augustine, concerning
• the good of perseverance, in tbe foiirteenth and following
• chapters, shews that each ought to be preached : both the grace
' of free election and predestination ; and admonitions and salu-
' tary doctrines. We blame these, therefore, who seek without
' Christ, (extra Christum,) whether they were elected from
* eternity ; or what God had determined concerning thera be-
' fore ail eternity. For the preaching of the gospel should be
' beard, and believed in; and it should be considered as undoubted,
* ihat, if thou believest and art in Christ, thou art elect : for the
' Father haih opened to us, in Christ, the eternal sentence of his
' predestination ; as I have lately expounded from the apostle.'
' It is therefore to be taught and considered before all ihings,
' how great love of the Father, towards us, hath been revealed
' to us in C,hri,st : tbat is to be heard, which the Lord himself
' daily preaches to us in the gospel; hpw he calls, and says;
" Come unto rne all ye that labour, and are burdened, and I will
" refresh you.''^ "^ So God loved the world, that he ggve his
" only begotten Son fbr the world ; that every one whb believeth
" sliould npt peri.sh, but should bave eternal life." * 'Likewise,
" It is not the will of your'Father, that one of these very little
" ones shpuld perish." ' ' Qirist therefore is the mirrour, in
' which we must contemplate our election. We shall have
' sufficiently perspicuous and firm evidence, that we are written
' in the book cf life ; if we have fellowship with Christ, and he,
' by true faith, is our's, and weare his. Let it comfort us, in
' the temptation of predestination, than which scarcely any is
' more dangerous, that the promises of God are universal to
¦ believers : because he saith, " Ask and it shall be givsn you."
¦' Every one that asketh receiveth." ® That finally we pray with
' the universal church, " Our Father, who art in the heavens;"
that by baptism we are grafted into the body of Christ ; that
in the church, we feed ou his flesh and blood, frequently, iinto
life eternal. Strengthened by these things, we are commianded
to " work out our own salvation with fear and trembling," ac
cording to the precept of Paul.'

The other articles in this confession have nothing in them,
relative to doctrine, so peculiar, as to render it needful to adduce
¦ 2'Tim. ii. 24— 2fi. . - '
, * 2^Tim. i. 1. , This seems to refer to something not found in the artiele,
but which had lately been published by the person who composed this
article. = Matt. xi. 28— 30. « John iii. 16,
» Matt, xviii. M. .6 Malt. vii. 7,8. I^jkexi. 9, 10.

APPENDIX. 3795
ihem : and, indeed, it is on the subjects thus far stated, that an
jdoa prevaih-, of some very horrid and dismaying, sentiments in
any formula'ry or confessionj which Calvin, or Beza, were at all
eoneerned in framing or- sanctioning. Yet, in fact, except the
word reprobate, this confession, is at least as distant from any
thing of the kind, as our articles, from tlw ninth to the eighteenth
inclusive. — If any person should feel surprise, on finding, that in
this confession, in which beyond doubt, Calvin or his friends
at least coticurred, nothing more is found, of those higher and
more offensive points of Calvinisra, of which instances have been
adduced from Calvin's works, especially his Institutes, I would
wish him to consider three things. First, Calvin wrote his Insti
tutes early in life. The first edition w-as dedicated to Francis I. of
France, A. D. 1536, when Calvin was little more than twenty-
seven years of age : and though he might afterwards, in raore mature
years, be convinced, that sorae things had been stated in a manner
more exposed to objection, than it was needful they should be:
yet, as no position had been satisfactorily answered, and he was
not to the end of life, convinced, that any one was false ; he raight
deem it proper, to let a book, which bad gained so extensive
celebrity, continue without material alteration. Many things, in
,the state of affairs at that time, might seem to render this expe
dient. Secondly, il is evident, he, did not think all which con
stituted' the creed of any individual author, needful to be inserted
in a publick confession; in which a large number of divines,
from divers regions, were to concur. Each of these might
have, and probably bad, «ome opinions, vvhich were his own, but
which in order to a publick concurrence in the confession, he must
consent to exclude ; else nothing homogeneous or consistent could
be produced.' And, doubtless, he would think, at least in his old
age, that many doctrines are true, and useful to those who can
receive then), which in what is to be proposed to nations at large,
are not appropriate, or salutary, but the contrary, ^he same
reasoning holds equally good, respecting the compilers of our
articles, liturgy, and homilies. So f'ar, from concluding a priori,
that they were less Calvinistick in their private works, than they
appear to be in these publick authorized writings, the^contrary
might far more reasonably have been expected : and it is indeed
most certainly the case. Thirdly. Soraething, atthe first compiling
of this confession, was to be prepared, though containing the grand
outline of evangelical doctrine, whicli might be presented to the
general council; and 'afterwards, which should approve itself to
the severalprlnces of the empire and the adjacent regions: so as
to secure their attachment and support, or, at least, not needlessly
to excite their opposition. This might be, and no doubt was, more
the casp in respect of the Helvetian Confession, than in that of
our EnJ^lisb articles and homilies: yet-still, even as to these so
publicir and as no doubt it was expected, so permanent writings j

706 APPENDIX.
many things would by wise raen be thought iraproper for insertion,
which the very same persons, would publish without hesitation,
as their own private sentiments. — But perhaps the Gallick con
fession may be thought more the work of Calvin, than the Hei-
vetian: I shall iherefore add a few extracts from it; for in some
respects this opinion may be well grounded.

THE CONFESSIO^S OF FAITH OF THE GALLICK CHURCHES,
A. D. 1561, AND TRANSLATKD INTO LATIN, 1566. (THIS
¦WAS TVIO YEARS AFTER CALVIN's DEATH.)

ARTICLE vii.
' We believe that God, (the three Persons co-operating,) by his
own incomprehensible power, wisdom and goodness ; created
all things universally ; that is, not only the heaven and the earth,
and all things contained in thera ; but even invisible spirits; of
whom sorae fell headlong into destruction, and others perseyefed
in obedience. Therefore we indeed say, that the forraer, as
they have been depraved by their own malitie, are the perpetual
enemies of all good, and of the whole church ; and the latter,
having been preserved by the mere grace of God, are the mi
nisters of his glory, and of the salvation of his elect.'
Article VIII.
' We believe, that God not only created all things, but also
rules and governs them ; as he, who by his own will disposes and
orders whatever takes place in the world. Yet we deny, that
he is the author of evil ; or that any of the fault of those who
do wickedly can be transferred to him ; when his will is the prin
cipal and most certain rule of all righteousness. But he himself
hath most admirable, rather than explicable, reasons, frora
which he so useth all devils and sinful men as his instruments;
that whatsoever they do wickedly, that he himself, as he ordained
it justly, so also turns it into good. Thus, while we confess, tliat
nothing at all comes to pass, except by his intervening providence
and appointment ; we humbly adore his secrets hidden frora us,
neither do we enquire into that which, is above our comprehen
sion, (captum.) But indeed we apply to our case what the
scripture teaches for the sake of our quietness and tranquillity :
' namely, that God to whom all things are subjected, with pater
nal solicitude watches for us ; so that not a hair of our head
¦ falleth, without his will : that he so holds Satan ahd all our ad
versaries bound up, that, unless he gives them power, they cannot
in the least incommode us.' .«,

APPENDIX. 797
ARTrOLE IX.
*We believe, that man, being created pure and perfect, and
« conformable to the image of God, by his oron fault fell from the
• grace which he had received j and indeed alienated himself from
' God, the Fountain of all righteousness, and of all good things :
' so that as his nature is altogether corrupt, and blinded in spirit,
* and depraved in heart, it has lost all integrity, without any ex-
' ception at all. For though it has some discernment of good and
' evil ; yet we affirttl, that whatever it has of light, immediately
' becoraes darkness, when enquiring after God is concerned : so
' that he can by no raeans, by his own understanding aiMl reason,
' approach unto him. In like manner, though he is endued with
' a will, by which he is moved to this or that ; yet, as that is
' wholly captive under sin, it has altogether no Uberty to desire
' fhat which is good, except what it may receive by the gift and
' grace of God.' Artiglb X.
' We believe, that tlie whole progeny pf Adam is infected with
' that contagion, which we call original sin; a corruption,
' (vitium,) indeed flowing forth from ¦ propagation, and not from
' imitation, as the Pelagians thought,' all whose errors we detest.
* Nor. do we think it necessary to enquire, in what manner this
'- sin is propagated from one to another. For it suffices, that
' whatever things God conferred on Adam, were given not to him
' only, but to his whole posterity : and therefore, that we, in his
' person, having been robbed, of all good things, are fallen into
' this misery and curse.' Article xi.
' We believe that this corruption, (vitium;) is truly sin, which
* renders, (peragat,) all men, and every man, (not indeed infants
'concealed in the wombs of their mothers excepted,) guilty,
' (reos,) before God of eternal death. We affirm, that this cor-
' ruption alsp, even after baptism, is truly sin, as it pertains to
' the fault, (culpam :) though they who are the sons of God will
' by no means be condemned on that account : because indeed'God,
' of his gratuitous goodness and mercy, doth not impute it to
' them. We say, nioreover, that this perversity always produces
' some fruits of wickedness and rebellion; so that they who excel
' in holiness, tbough they resist it, are contaminated with many
' infirmities and faults, as long as they live in tbis worid.' ^
' Compare this with our ninth Article. ' Compare with our ninth Article.
Surelv some communication, between those who compiled the articles of
the Bnslilh church aad the French, churches, took place. ^

fQS APPENDIXj
Article xii.
' We believe, that of this universal corruption and feondeiRna.'
« tion in which all men were by nature sunk, God rescues sorae,
' those indeed whom he elected in Christ Jesus, by his imnrutable
• and eternal counsel, from his own goodness and raercy alone,
' and with no respect of their own works : but that he leaves
' others under that corruption and condemnation, by the jusdy^
* Condemning of -whom, truly, he may demonstrate, in his own
' time, his own righteousness ; even as by the others, he declares'
' the riches 'of his mercy. For neither are sorae better than
* others, till God distinguishes them by this his immutable coun--
' Sel, which before the creation of the worlds, (sceculormn,) he
< determined in Jestis Christ. Neither could any one, by his ovvn
' strength, open to himself a way to tbat good ; is from our
' nature, we cannot have so much as one right motion, or affec-
' tion, or thought; until God gratuitously prevents us, and forms
' us to rectitude.' '
These are the strongest passages in this Confession, which says
little more, concerning the reprobate, or non-elect, than out
articles do.

extracts from the scotch CONFESSION- of i-AI-TH.
Article ii.
' We confess and acknowledge, that this our Lord God created
' man, namely, our first fltther Adam, in his own image and siiiiir'
' litude; to wbom he gave wisdom, dominipn, righteousness, a
• free will, (liberujn arbitrium,) and a clear knowledge of himself :
' so that, in the whole nature of man, there could be no imperfec-
' tion marked. From this perfection the man and the vvpnian
' departed ; the woman deceived by the serpent, the man yielding,
• his ear to the voice of the woman ; and both conspiring again'st
' the suprerine majesty of God; who in express words had before
' threatened death, if they should presume to eat of the forbidden
' tree.' Article hi. — Concerning Original Sin.
•By which transgression, which is commonly called Original Sint.
' that iraage of God waa entirely destroyed^ (defurmata ;) and he
' and his posterity, became by nature enemies of God, bondmen
' of Satan, and slaves of sin : so that eternal death had, and was ,
' abs)ut to have, power and dominion over all, who were not, nor
> Compare with Article x.
4

APPENDIX. 7gg
' are, nor shall be, regenerated from heaven ; which regeneration
' is effected, by the efficacy of the Holy Sjjirit, working in thc
' hearts of the elect people of God, an assured faith in the pro-
' mi.se of God, in his word, revealed to us, by which faith we
' apprehend Jesus Cbrist, with his gratuitous gifts, .nnd the bene-
' fits promised in him. Article viii. — Election,
? Thesame eternal God and Father, who ofhis mere grace
' elected us, in his Son Jesus Christ, before the foundaiions of
' the world were laid, destined him to be our Head, our Brother,
' our Shepherd, and the great Bishop of our.souls. But, because
' the enmity between the justice of God, and our sins, was of
' that kind, that no flesh of itself, either could or was able, to
' come to God; it vvas necessary, that the Son of God should
' come down to us, and assume to himself a body of our nature,
' flesh of our flesh, bone of our bones; that he might be a per-
' feet Mediator between God and man ; giving fo as many as
' beHeve in God, power to become the sons of God, as he hitn-
' self testifies. " I ascend unto my Fs^ther, and your Father."
' By which most holy broiherhood, (frateniitatem,) whatever we
' lost in Adam, is again restored unto u-j. And, on this account,
' we are not afraid to call God our Father: not so mudi because
' he created us, (which we have in common with the reprobate
' themselves,) as because he gave unto us his own only-begotten
' Son, for a Brother, and hath given us grace; and we acknoW-
' ledge and embrace him as our Mediator and Redeemer, as it
' was .before said. Indeed it behoved the Messiah and Redeeraer,
' to be true God and true M*in, because he was to bear die
' punishments due to our sins, and to place himself, as it were, in
' our person before the judgment of the Father, to sufler for our
' transgression and disobedience, to conquer by death the author
' of deaih. But because tbe Deity alone could not suffer death ;
' nor could the humanity alone overcome the same, he joined
' both into one person : that the weakness of one might suffer,
'' and be subjecied to death, (which we had merited,) and the
infinite and invincible power of the other, namely of the Deity,
¦ might triumph, and procure life, liberty, and perpetual victory
' for us: and this we confess, and most undoubtingly believe.'
Article xii. — Fa'ith in the Holy. Spirit.
 ' Por we are so dead, and blind, and perverse by nature, that
we can neither feel when we are pinched, (pimgimur,) nor see
the light when it shineth ; nor can we comply with the will of
God, vvhen it is revealed to us, unless the 'Spirit of our Lord,
' make alive that which is dead, take avpay the darkness of cue

500 APPENDIX.
• minds, and the rebellion of our hearts, and blend them into
' obedience to his blessed will. Therefore as we confess God the
' Father to have created us and that his Son Jesus our Lord, re-
' deemed vis when we were his enemies ; so we also confess, that
' the Holy Spirit, without any respect of our merit, (whether
' it be before, or after, regeneration,) hath sanctified and regene-
' rated us. And that ¦we may say this one thing yet more plainly;
' as we have spoiled ourselves of all the glory and honour of
* our creation and redemption, so also of our regeneration and
* sanctification : for we are not sufficient of ourselves to think
' any thing good; but he who has begun the good work in us, is
' he alone, who continues that same in us, to the praise and glory
' of his unmerited grace.'
Article xiii. — The Cause qf Good IForks.
' Therefore we confess, that our free-will is not the-eause of
' our good works, but the Spirit of our Lord Jesus, who, dwelling
' in our hearts by true faith, produces such good works as God
' has prepared, that we should walk in them.'

extracts from the belgick confession.
Article xiv.
' We believe that God, from the clay of the earth, created wan
after his own image, good indeed, and just, and hqly, who was
able by his own free choice, to fashion his own will, and render
it conformable to the will of God. But when he was in honour
he knew not, arid did not understand his own excellency; but,
knowingly and willingly, subjected himself to sin, and by con
sequence to death and tiie curse, while affording his ear to the
v/ords and impostures of the devil, he transgressed the com
mandment of life which he had received from God; and entirely
withdrew him.self from God, (his true Life,) and alienated
himself, his nature being wholly vitiated and corrupted by sin;
whence it carae to pass, that he rendered himself obnoxious,
both to bodily and spiritual death. Thus, being made wicked
and perverse, and being corrupted in all his ways and pursuits,
he lost all those gifts, with which he (God,) bad adorned hira :
so that only very small sparks and slender traces of them are
left, which yet suffice to render men inexcusable; because
whatever there is cf light in us, is turned into blind darkne.ss;
as also the Scripture itself teaches. " Tbe light shineth in
' darkness, and the darkness comprehended it not." ' For
tbere John manifestly calls men darkness. Therefore, wh^t-

ApfMMSl3t; im

* H4 Aali vvill, wheii Christ ,hlmself says :' '' IvTo One is' ible to
" tMk to tiie, except fny Father, vtho taffi ^ent fiie ,sha1i dfav
" him ?" ' 'who -Will boast his own will, who heareth, thai all
' carnal affections are enmities against God ? Who will glory
• conceiTiing his own undefsfaSEng, who knows that the animal
' man is not capable of receiving the things of the Spurit of
' God ? In a ¦word, vvho ¦will brmg fortfc info tfie' mfdst even
' anyone thought,^ who tinderstands, that we are not sufficient
' of ourselves to thiols any thing ;" but mat -we are sufficient, that
'.is.dU of God ? It Ought therefore to remain certain' and ftrm,
" that it is God who worketh in us both to will, Aad tq effect; of
" his gra-tnitous benevolence," f Far no mind,> no will, a'cqiui-
' iacei in the will of God, i^ifhich Christ himself has iiot first
'.WilShght,. vvho also hirtiself teatheth uS,' saying; " Without me
" ye can dty nothing." AR*iC'tE ±r:
. — i* J , , ... ,.J.-''- ./'ii'-' .J." .i „' t' *'- ; -, ;. '. ,. ;*,,
' We believe that sin, through thfe disohedrenQe of Adam,
* which they call original, hath been scattered and poured out
' unto the whole hunaanrace; for original , sin is the corruption
' of the whole nature, and' hereditary depravity, (vitium,) with
' , which even infants ,theinselves in the womb of: theii" rctothera
', sfr*, polluted'; and which: as a Certain, n'oxiqus , root, causes tb
' Spri-ng folrth all kinds of sins in ^nian : and it is so base and
' .exfeci'able- before God, that, it suffices fpr the. condemnation of
' the whole human race. Nor is it to be believed, that it cah
' be altogethet' extingilished, or torn up' by the rootsy throiigh
' baptism f.s'eeing; that frora it, as from a corrupt spring of waters,
' .perpfetiia^l waves arid riyulets, constantly arise, and flow.forth' :
VriiSugh- in' the children of God it doth not fall out (cedat,) or
' is- iHdputed' Unto condemnation, but is forgiven to theai of thte
'„mere grs&e anti mercy ofGfld. Not that, confiding iri . this
'. reriiissioQ, tliey should fall asleep ; but that the feehng of this
'' corruptibQ. may excite more frequent groans . in believers, and
' that they triay more ardendy wish to be freed from this body
' of death. Hence, thetefore,. we condemn the errors ofthe
• Pelagians, who assert, that this origmal sin is nothing other^
f than'iitutation.' AETrcEE' XVI.
/^e Ijeli^vej that God, .(after tji* whole race pf' Adam,, wag
' tfius precipitated into perdition and banishment,)' deor^onstrated
VOL. II. * *

602 APPENDIX.
' and exhibited himself to be such an One as he really is;
' namely MERCIFUL and just. Merciful indeed, in freeing
' ^nd saving those from damnation and destruction, whom in his
' own eternal counsel, of his own gratuitous goodness, he had
' elected by Jesus Christ our Lord, without any respect of their
' works. But Just, in leaving others, in that their fall and
' perdition, into which they had precipitated themselves.

Extracts from the CzeSgerian Confession.
Concerniiig the Cause of Sin.
. ' As it is impossible, that things fighting in opposition to one
' another, and mutually destroying each other, can be the
' efficient and formal cause of things contrary to themselves :
* as light cannot be the cause of darkness, nor warmth of coldi
• So it is impossible that God, who is Light, Justice, Truth,
' Wisdom, Goodness, Life, can be the cause of darkness, sin,
' lying, ignorance, blindness, malice, and death : but Satan and
' men are the causes of all these things. For whatever God
' forbids, and for which he condemns, he cannot, of himself
¦' and by hitnself do.'
Concerning God's not respecting Persons.
' As he who justly renders ari equal recompence to those who
' labour equally together ; and who gives of his favour, and free
' choice, what he will to those who do not deserve, is not " a
" respecter of persons." ' So God, who renders equal death
• and condemnation, as the wages of sin, to all who deserve
' them, of due, according to justice and- his own law, hath done
' justly. And, on the contrary, while he gives to those who are
' undeserving, for the sake of his Son, of th^ fulness of his own
' grace and free-will, righteousness and life, he is not Prosopoliptis,
' that is, not a respecter of persons ; as it is said, " What is
" thine own and thou hast deserved; take, and go thy way. Is
" it not lawfial for me to do what I will with rhine own ? Is
¦" not thine eye evil ? Not my eye, because I am good!"

If any persons should be surprised, that in these publick con
fessions, there is much less of the high points of Calvinism, than
the writings of the divines, who compiled them, might have led
thera to expect : let the.m also think this, concerning our Articles
and Homilies:; that they contain less of these higher and awful

- APPENDIX. gas
points, than iriay be extracted from the writings of the com -
¦ pilers, or of their contemporaries. For all that is fit for the
work of an individual author, is not proper for an article of faith,
for whole churches or nations, through succeeding generations.
I shall now only add a very few extracts from the Augsburg Con
fession, and others connected with it. These are generally sup
posed to be wholly discordant with the .other formularies in the Cal
vinist cliurches, put forth in the first years of the reformation :
and, indeed, the cautious spirit of Melancthon, and the peculiarly
delicate circumstances, in which he drew up the Augsburg Con
fessions, to be presented in the Diet of the Empire, must of
course render it something different, even if he and his associates
had believed all, which Calvin afterwards maintained ; but which
they certainly did not. Yet they avowed in those perilous times,
far more, than the clergy of Britain, in these our peaceful days, are
generally willing to subscribe to, except -with such salvos as satisfy
their minds in subscribing to the Articles of our church.

Extracts fsom the Augsburg Confession.
Article ii.
' Moreover they teach, that, after the fall cf Adam, all men
f propagated ' in the natural manner, when born, have original
' sin. But we understand by original sin, that which the holy
' fathers call so, and all orthodox and pious persons in the church,
' naraijly, ' the guilt, in which being born, on account of the
' fall of Adam, they are exposed (rei sunt) to %he anger of
' God and eternal death ; and the corruption itself of nature
' propagated from Adam. And this corruption of human nature,
' the want of righteousness or integrity, or of original obedience,
' comprises also concupiscence. This defect (defectus) is hor-
.' rible bUndness and disobedience, so as to want that light and
' knowledge of God, which would have been in upright nature ;
' also to want thai rectitude, which is perpetual obedience, in the
,.' true, and pure, and supreme love of God ; and the like endow-
' menu of upright nature. Wherefore, these defects and con-
• cupiscence are a thing condemned, and worthy of death, by
' its own nature. Therefore the original depravity _ (wciam ori-
' ginis) is truly sin, condemning, and bringing now also eternal
' death to those, who are not born again by baptism, and by the
' Holy Spirit They condemn the Pelagians, who deny original
' sin and think, that thosp defects (defectus,) or concupiscence,
'"•- are'thines indiflerent, or only punishments, and are not things
*¦ 3 F 2

80:4 AEREK'DIX.
', to be condemned in; their own tiaturc ; and- dream, thfiA lo^n
' can sati'^fy the law of God; and(, on accouni ofi ihisL bia own
' proper righteousness, be prooounpadjjnst taefbce Godi'-

Articole IV.
' But that we may obtain these bene-fite of Christ, namel3r, re-
* mission of sins, justification, and eterna-l li^, Clwist has given
' the gospel', in which these, beiiefits are pvoposed tous: as itis
'written in the last chapter of Luke, '¦'• IMt repentance in bis
" name, anij remissien of sins, should^ be preacWed auttongi all
" nations." ' For when all men, propagated- in a natuTaimaHiier,
• have sill, nor can truly satisfy the4a-w;(M God, the Gospel convicts
' sins, (arguif peccatu,) and- shews unto us Christ the Mediator,
'¦ and thus teaches us tbe remission of sins. When- the gospBl
' convicts our siris, our greatly terrified hearts ough't to detej-
' mine, that ren>ission of sins amd' jt^tifioatioa. oh accovmt of
' Christ, may be given to us gratis, by the faith, with which we
' ought to believe and confess, that these things are given to us
' for Christ's sake, who was raade a sacrifice for us, and appeased
' the FatheE. Therefore, tihongh. the go-^pel requires rfipentance;
' yet, that remission of sins may be certain, it teaches that it is
" freely given ; thatis, tb^t it,4pe8- not depend on the condition
' of our worthiness, nor is given because of any preceding
' works, "or the worthiness (digniiatem) of those 11*36 •'follow.
' For forgiveness would becorae uncertain, if it would cpmf to
' us, after we had ?ften/«c< by preceding- works, that our iqient-
' antie was sufficiently worth-y. For conscience, under g^uiile
' aferms, findeth no w6rk, which it can'Opposg to- the wralfhi 6f
' God : and Christ is given and proposed ti) us, fhat be shtsuld
¦¦ be tbe I^ropitiator, This honour of Christ ' oaght not tobe
' transferred to our works. Therefore Paul says, " By grace; are
" ye saved :" 'Also, "By faith freely, that the promise might
" be firm:" 'That is-, that remission \<'ill be certain, wben-w'e
' know, that it does not depend on the condition of our wortbl-
' ness, but is given because of Christ. Tbis is tlie firm and
' necessary consblatioi to pious and terrified minds. And so
' teach the liply fatl>ers. And there is extant in Ambroseame.
' morable and reraarkable sentiment, in these Wi)i-ds, — ''This.hds
' beeri appointed of God, that he who believeth in Christ, shouM
' be .saved, without wtjrfc,, by faith alone, freely receiving the
' remission of sins,' And tbe word, " of faith,"' not only
' signifies tbe knowledge of the history concerning Christ, but
' also to. believe, and assent to tins proraise, which is pKopa" fo
' the gospel-; in which for the sake Of Christ, remission- of anS,
' justiftdation, and eternal life,, are promised to us,'

APPEKDrX. sm
Article XVIII.
* Concerning free- Will they teach, that the human tvill has.a
• certain liberty to perfo'rhj civil Justice, and to choose things sub-
'j^tedtp reason. Brit it bas not the, power withorit the Holy
• Spirit, of performitig spiritual rig^hteaustiess. Because St. Paul
' says, " The aniraal man does not perceive the things, wliioh are
" ofthe Sjihrit of God." ' And Christ says., " Without me ye are
" not able to do any thing,"" ' But spiritual righteousness is
' wrought in us, when we are assisted by the Holy Spirit. Indeed
' we receive the Holy Spirit, when we assent tothe word of God,
' t^iat! w* njajyb&cojmforted b,y faith in out' terrorsi, a&Paial teaches
'' whpP 1»? says, "That ye ma,y receive the promise- ©f th© Spirit
" by faj(th."' ' Tliese thing? Augiastine teaches in so lasaiay words
* in-the third book of Hypognostieon. — We confess, thatthere is
'' frse-will to,-a!tmen, having, indeed the jiidgment of rea«on,, not
' tihat wtwchi is, sufficient' Cirffiwe^w, J in those things which, belong
' tp Gjodl, without God, either to begin, or certainly toacoom-
' plish; but, only in the worksof this present life, as weU-gond as
' eyii. la-g-Qod things I sa)?, whichi arise frora the good of nattire;
' thafeis,, to be willing-; t-o laboufi in the field ;, to, be wiUing to^ eat
'andidpink; to be: willing to have a- friend ; to be wilUng to have
' clpthiog!;! tobe willing to, marry. a wife; to feed the flocks, tt)
' learn the arts of diverse good things; to will, whatever good
* bjelpngs to tbis; present life; all which- do not subsist,, except by
' divine government; yea^ from God-, and by hini> theyarej, and
' began to- be. But' I say, for evil things-,, that is, to will to
' worshiflian idol, to will the commission of murder; Ste, As to
' these things, the; opinion of Augustine excellently teachetli, what
' is to be attributed to free-will, and clearly ('rf/serfe^ distinguishes
* civil discipline or the exercise of human reason, from spiritual
' motions; from true fear, patience, constancy, faith, prayer, in
' the severest teraptations, araidst the stratagems of the devil, in
' the terrors of sin. In these certainly there is need for us to
' be gmerned and assisted by tbe Holy Spirit ; as St. Paul says,
"The Spirit helpeth our infirmities." — 'We conderan. the Pela-
' gians, and the like, who teach, that, without the Holy Spirit,
¦' by, the sole powers of nature, we may be able to love God above
' all things, to perform the law of God, as to the substance of our
' actings. These dreams we ingenuously and necessarily repre-
' hend : for they obscure the benefits of Christ. For Christ the
' Mediator is therefore proposed to us in the gospel, and mercy is
• 'Ri-omised. because human nature cannot satisfy the law. As
' Paui testifies, when he says, " The feehng of the flesh (sensus
" carnis) is enmity against God : for it- is not subject to the laws
" of Gpd, nor indeed can be subjected."' ' For, though human
' nature .is able, in some way to perform outward works, <rf itself j
• Rom. viii. T, 8.

S06 APPENDIX.
' for it can refrain the. hands from theft, from murder; yet it
' cannot effect inferior motions, as true fear, confidence, chas-
' lity; unless the Spirit of God rule and assist our hearts.
' And yet, even in this place we teach this'ahso, that it is the
,* commandment of God, that even carnal men should be res-
* trained by the diligence of reason, and by that civil discipline,
' wbich Paul teaches^" The law is a schoolmaster unto Christ :"
' Again, " The law is placed against the unrighteous."
From the Saxon Confession.
' Here now let also the doctriae concerning free-will be known.
' Learned men bave always rightly distinguished, in the church-
' discipline, the newne,ss of the Spirit, wbich is the beginning
' of eternal life; and have taught, that in man, the liberty of
f tbe will is such, to the governing the external motions of the
'. limbs, that even those who are not, born again, may however
-' be able to perform the discipline, which is external obedience
:• according to the law. But that man can by no means free
' himself from sin, and from eternal death, by his own natural
' powers : but tbis liberation and conversion of man to God,
' and this spiritual newness, comes to us, by the Son of God
' making us alive by his Holy Spirit. As it is said, " If any
." man have not the Sjjirit of Christ, he is none of his." And the
* Will, when the Spirit of God is received, is not idle. But we
' give thanks to God fo.r this immense benefit ; because that
' unto us, on account of his Son, and through him, he gives
' the Holy Spirit, and rnles us by his own Spirit. And we con-
' denin the Pelagians and Manichsees, ¦ as we have in its proper
' place more copiously explained.'

' In all the Lutheran, or Saxon confessions; — the doctrine con.
cerning original sin ; the will of fallen raan as enslaved to sin, so as
to be incapable of spiritual good, without special grace ; justifi
cation by faith, and good works the fruits of living faith ; in
short, every thing except election and final perseverance, (which.
are not denied, but omitted, but yet implied, or deducible by
undeniable consequence from their other doctrines,) are evidently
the same, as in the Helvetian, Gallick, Scotch, and Belgick con
fessions : and all agree in strongly condemning Pelagianism. —
Numbers in these kingdoms, classed in general among the Cal
vinists, almost exactly in these respects, answer the desCT'iption^
above given of the Lutherans, &c. The foundation of their
religion is laid, in humiliation as fallen sinners : this prepares
ihem for receiving the gospel : they agree with their more Cal
vinistick brethren, in almost every thing, except election and

APPENDIX. 807
final perseverance ; concerning which, many of them are rather
negative, than positive, opponei^ts : and we feel no repugnance to
associate with- them as our beloved fellow christians; which we
cannot'do with those,' who approximate to' Pelagianism ; and who
favour the opinion of salvatipn, in any way,' except by living
faith in Christ, and by the regeneration and sanctification of the
Holy Spirit.

' All these confessions of the true faith, however they may
' differ in word, yet in deed excellently agree together. As
' therefore " with the heart we believe unto righteousness, and
?' with the mouth confession is made unto salvation :" ' certainly
' nothing can be more sweet, nothing more beautiful in this
' life, than the agreement ofthese confessions in 'one truth, faith,
' righteousnes and salvation. Foras many as there are of such
' harmonious confessions of the • churches, so many in number
* are there of the most weighty and united testimonies for the
' truth, and against error and a lie, — As many, as by publick
' confessibn, testify mutual consent, mutually confirm each other,
' and exhorteach other to constancy in the same confession : and
' they invite and excite others to embrace the same truth : and
' this kind of consent of the saints in the truth here on earth,
' exhibits a certain type, and supplies an argument, not to be
' slighted, of the consent and harmony, with which the saints
' in the heavens, before the throne of Gbd, shall celebrate to
' eternity, the Author of all truth. Therefore the collection, and
' disposing into harmony, of the confessions of the orthodox
' churches, is to be commended, and the jjurpose approved, as
' entered on, as it were, by a certain divine instigation, (instinctu.)
' For thus it is shewn, that difference and distance of places
' nothing hinders the conjunction and unity of the Spirit in the
' faithful, who is every where always like unto himself Finally
* they, who are placed in the light of such a consent, (consensus,}
' and surroundeci as it were " by such a cloud of witnesses,"
• have reason to blush, whea they d.-tre to recal frora beneath,
' (aft inferis,) and having first drunk themselves, to reach forth to
' be received by others, ttie errors, which have been condemned and
' exploded, as well by the orthodox fathers of preceding ages,
' as by the consent of the churches of our own time.' *
• Corpus et Syntagma confessionum fidei, &c. Geneva, 1612.
p_ e_  From this book, all these translations have been made; and it is
weU' worth the study of all, who desire fully to understand these subjects,
aud the arguments adduced Concerning them. I believe more modern
editions of this coUection, or a part of it, have been published : but a
Seod itjinslation of the whole would give our countrymen in general, a

85$ A^ffiiifi)i±.
ttiost fmpb^tih'e rt^ptlMiiiity of jddgihgi witki tri^lch&r? Siii .^rffM'S Mfc^
deviated form the graiid doctrines of the' r^fenfiafioft, iri &Ii the' ettiA-^h^
throughout Europe; and who have constantly adhered to titsta.
In what, has here been, attempted, tbe translation is^fi^, literal a| the
idiom of our language would admit, if not more so. Fidelit; ineivlm
the English reader the ex^ct meaiiin'g of the original, das atone it^
studied. It is however possible, thkt the aAtbtfr ntdy hstvhiii sfan^^ cla^
mistaken the meaning, but he is conscious that he bas niiiii ittut^
mis-stated it.

THE END.

C. BaHv.'ln; rtintrt,
^¦c^fr Bridge Street, Lond6n.

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